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Lots of pictures in the dedicated set, for those interested.

ie historische Grotte wurde nach Plänen von Niki de Saint Phalle umgestaltet. Der Spiegelraum mit dem Thema Tag und Leben zeigt mit über 40 Relieffiguren Beispiele aus fast allen Schaffensperioden der Künstlerin. Der blaue Raum ist der Nacht und dem Kosmos gewidmet. Bunte Frauenfiguren tanzen in den nachtblauen Himmel und greifen nach den Sternen. Die Fenster und Türen der Grotte sind mit speziell von Niki de Saint Phalle entworfenen Gittern versehen, die ebenfalls mit Glas und Spiegeln beklebt wurden. Der achteckige Mittelraum und die beiden sich rechts und links anschließenden Räume der Grotte sind durch Mosaike aus buntem Glas und Spiegeln, mit Kieseln und zahlreichen bemalten, plastischen Figuren mit dem Thema "Das Leben des Menschen" geschmückt.

 

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Mit Hannover verband Niki de Saint Phalle, geboren am 29.10.1930 in Paris, verstorben am 21. Mai 2002 in San Diego, eine über 30-jährige Freundschaft. Ihre Zuneigung zur Stadt an der Leine drückte die Weltkünstlerin eindrucksvoll zuletzt im Herbst 2000 in einem Satz aus: "I have a very special feeling for Hanover", so die damals 70-Jährige. Der künstlerische Durchbruch gelang Niki de Saint Phalle in den fünfziger Jahren mit der Teilnahme an Ausstellungen der internationalen Gruppe "Nouveaux Réalistes". Viel beachtet wurden in den folgenden Jahrzehnten neben ihren Filmen "Daddy" und "Camélia et le Dragon" sowie den Ausstellungen in allen wichtigen Museen der Welt zahlreiche außergewöhnliche Kunstprojekte. Die Aufstellung dreier bunter, voluminöser "Nanas" aus Polyester am hannoverschen Leineufer 1974 hatte Proteststürme bei einigen HannoveranerInnen ausgelöst, brachte aber auch eine - die erste - lebhafte und tiefgreifende Diskussion über Kunst im öffentlichen Straßenraum. Mittlerweile werden die Nanas, die rasch zu Wahrzeichen der EXPO-Stadt avancierten, geliebt Seit 1998 arbeitete Niki de Saint Phalle für Hannover an der Neugestaltung der Grotte. Die Ehrenbürgerin der Stadt Hannover verstarb ein Jahr vor der Fertigstellung der beeindruckenden Grotte im Großen Garten. Die von ihr gefertigten detaillierten Pläne und zahlreiche Informationen ihrer Mitarbeiter ermöglichten die Fertigstellung (in) der (neu gestalteten) Grotte. Die Grotte in Herrenhausen ist somit das letzte große Kunstprojekt, das Niki de Saint Phalle vor ihrem Tod abschloss.

 

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The historic grotto was redesigned according to plans by Niki de Saint Phalle. The mirror room, themed around day and life, features over 40 relief figures representing examples from almost all of the artist's creative periods. The blue room is dedicated to night and the cosmos. Colourful female figures dance in the night-blue sky and reach for the stars. The windows and doors of the grotto are fitted with grilles specially designed by Niki de Saint Phalle, which have also been covered with glass and mirrors. The octagonal central room and the two adjoining rooms on the right and left of the grotto are decorated with mosaics of colourful glass and mirrors, pebbles and numerous painted plastic figures on the theme of ‘The Life of Man’.

 

herrenhaeuser-gaerten.hannover.de/Herrenhausen-erleben/Gr...

 

Niki de Saint Phalle, born on 29 October 1930 in Paris and died on 21 May 2002 in San Diego, had a friendship with Hanover that lasted over 30 years. The world-famous artist last expressed her affection for the city on the Leine River in an impressive statement in autumn 2000: ‘I have a very special feeling for Hanover,’ said the then 70-year-old. Niki de Saint Phalle made her artistic breakthrough in the 1950s by participating in exhibitions organised by the international group ‘Nouveaux Réalistes’. In addition to her films “Daddy” and ‘Camélia et le Dragon’ and exhibitions in all the world's major museums, numerous extraordinary art projects attracted considerable attention in the following decades. The installation of three colourful, voluminous ‘Nanas’ made of polyester on the banks of the Leine in Hanover in 1974 triggered a storm of protest among some Hanoverians, but also sparked the first lively and profound discussion about art in public spaces. The Nanas, which quickly became landmarks of the EXPO city, are now beloved. Since 1998, Niki de Saint Phalle worked for Hanover on the redesign of the grotto. The honorary citizen of the city of Hanover died a year before the impressive grotto in the Great Garden was completed. The detailed plans she drew up and the wealth of information provided by her colleagues made it possible to complete the (newly designed) grotto. The grotto in Herrenhausen is thus the last major art project that Niki de Saint Phalle completed before her death.

 

herrenhaeuser-gaerten.hannover.de/Herrenhausen-erleben/Gr...

  

Wells Cathedral is an Anglican cathedral in Wells, Somerset, England, dedicated to St Andrew the Apostle. It is the seat of the Bishop of Bath and Wells, whose cathedra it holds as mother church of the Diocese of Bath and Wells. Built as a Roman Catholic cathedral from around 1175 to replace an earlier church on the site since 705, it became an Anglican cathedral when King Henry VIII split from Rome. It is moderately sized for an English cathedral. Its broad west front and large central tower are dominant features. It has been called "unquestionably one of the most beautiful" and "most poetic" of English cathedrals.

 

Its Gothic architecture is mostly inspired from Early English style of the late 12th to early 13th centuries, lacking the Romanesque work that survives in many other cathedrals. Building began about 1175 at the east end with the choir. Historian John Harvey sees it as Europe's first truly Gothic structure, breaking the last constraints of Romanesque. The stonework of its pointed arcades and fluted piers bears pronounced mouldings and carved capitals in a foliate, "stiff-leaf" style. Its Early English front with 300 sculpted figures is seen as a "supreme triumph of the combined plastic arts in England". The east end retains much ancient stained glass. Unlike many cathedrals of monastic foundation, Wells has many surviving secular buildings linked to its chapter of secular canons, including the Bishop's Palace and the 15th-century residential Vicars' Close It is a Grade I listed building.

 

The earliest remains of a building on the site are of a late-Roman mausoleum, identified during excavations in 1980. An abbey church was built in Wells in 705 by Aldhelm, first bishop of the newly established Diocese of Sherborne during the reign of King Ine of Wessex. It was dedicated to St Andrew and stood at the site of the cathedral's cloisters, where some excavated remains can be seen. The font in the cathedral's south transept is from this church and is the oldest part of the present building. In 766 Cynewulf, King of Wessex, signed a charter endowing the church with eleven hides of land. In 909 the seat of the diocese was moved from Sherborne to Wells.

 

The first bishop of Wells was Athelm (909), who crowned King Æthelstan. Athelm and his nephew Dunstan both became Archbishops of Canterbury. During this period a choir of boys was established to sing the liturgy. Wells Cathedral School, which was established to educate these choirboys, dates its foundation to this point. There is, however, some controversy over this. Following the Norman Conquest, John de Villula moved the seat of the bishop from Wells to Bath in 1090. The church at Wells, no longer a cathedral, had a college of secular clergy.

 

The cathedral is thought to have been conceived and commenced in about 1175 by Reginald Fitz Jocelin, who died in 1191. Although it is clear from its size that from the outset, the church was planned to be the cathedral of the diocese, the seat of the bishop moved between Wells and the abbeys of Glastonbury and Bath, before settling at Wells. In 1197 Reginald's successor, Savaric FitzGeldewin, with the approval of Pope Celestine III, officially moved his seat to Glastonbury Abbey. The title of Bishop of Bath and Glastonbury was used until the Glastonbury claim was abandoned in 1219.

 

Savaric's successor, Jocelin of Wells, again moved the bishop's seat to Bath Abbey, with the title Bishop of Bath. Jocelin was a brother of Hugh (II) of Lincoln and was present at the signing of the Magna Carta. Jocelin continued the building campaign begun by Reginald and was responsible for the Bishop's Palace, the choristers' school, a grammar school, a hospital for travellers and a chapel. He also had a manor house built at Wookey, near Wells. Jocelin saw the church dedicated in 1239 but, despite much lobbying of the Pope by Jocelin's representatives in Rome, did not live to see cathedral status granted. The delay may have been a result of inaction by Pandulf Verraccio, a Roman ecclesiastical politician, papal legate to England and Bishop of Norwich, who was asked by the Pope to investigate the situation but did not respond. Jocelin died at Wells on 19 November 1242 and was buried in the choir of the cathedral; the memorial brass on his tomb is one of the earliest brasses in England. Following his death the monks of Bath unsuccessfully attempted to regain authority over Wells.

 

In 1245 the ongoing dispute over the title of the bishop was resolved by a ruling of Pope Innocent IV, who established the title as the "Bishop of Bath and Wells", which it has remained until this day, with Wells as the principal seat of the bishop. Since the 11th century the church has had a chapter of secular clergy, like the cathedrals of Chichester, Hereford, Lincoln and York. The chapter was endowed with 22 prebends (lands from which finance was drawn) and a provost to manage them. On acquiring cathedral status, in common with other such cathedrals, it had four chief clergy, the dean, precentor, chancellor and sacristan, who were responsible for the spiritual and material care of the cathedral.

 

The building programme, begun by Reginald Fitz Jocelin, Bishop in the 12th century, continued under Jocelin of Wells, who was a canon from 1200, then bishop from 1206. Adam Locke was master mason from about 1192 until 1230. It was designed in the new style with pointed arches, later known as Gothic, which was introduced at about the same time at Canterbury Cathedral. Work was halted between 1209 and 1213 when King John was excommunicated and Jocelin was in exile, but the main parts of the church were complete by the time of the dedication by Jocelin in 1239.

 

By the time the cathedral, including the chapter house, was finished in 1306, it was already too small for the developing liturgy, and unable to accommodate increasingly grand processions of clergy. John Droxford initiated another phase of building under master mason Thomas of Whitney, during which the central tower was heightened and an eight-sided Lady chapel was added at the east end by 1326. Ralph of Shrewsbury followed, continuing the eastward extension of the choir and retrochoir beyond. He oversaw the building of Vicars' Close and the Vicars' Hall, to give the men who were employed to sing in the choir a secure place to live and dine, away from the town and its temptations. He had an uneasy relationship with the citizens of Wells, partly because of his imposition of taxes, and he surrounded his palace with crenellated walls, a moat and a drawbridge.

 

John Harewell raised money for the completion of the west front by William Wynford, who was appointed as master mason in 1365. One of the foremost master masons of his time, Wynford worked for the king at Windsor, Winchester Cathedral and New College, Oxford. At Wells, he designed the western towers of which north-west was not built until the following century. In the 14th century, the central piers of the crossing were found to be sinking under the weight of the crossing tower which had been damaged by an earthquake in the previous century. Strainer arches, sometimes described as scissor arches, were inserted by master mason William Joy to brace and stabilise the piers as a unit.

 

By the reign of Henry VII the cathedral was complete, appearing much as it does today (though the fittings have changed). From 1508 to 1546, the eminent Italian humanist scholar Polydore Vergil was active as the chapter's representative in London. He donated a set of hangings for the choir of the cathedral. While Wells survived the Dissolution of the Monasteries better than the cathedrals of monastic foundation, the abolition of chantries in 1547 resulted in a reduction in its income. Medieval brasses were sold, and a pulpit was placed in the nave for the first time. Between 1551 and 1568, in two periods as dean, William Turner established a herb garden, which was recreated between 2003 and 2010.

 

Elizabeth I gave the chapter and the Vicars Choral a new charter in 1591, creating a new governing body, consisting of a dean and eight residentiary canons with control over the church estates and authority over its affairs, but no longer entitled to elect the dean (that entitlement thenceforward belonged ultimately to the Crown). The stability brought by the new charter ended with the onset of the Civil War and the execution of Charles I. Local fighting damaged the cathedral's stonework, furniture and windows. The dean, Walter Raleigh, a nephew of the explorer Walter Raleigh, was placed under house arrest after the fall of Bridgwater to the Parliamentarians in 1645, first in the rectory at Chedzoy and then in the deanery at Wells. His jailor, the shoe maker and city constable, David Barrett, caught him writing a letter to his wife. When he refused to surrender it, Barrett ran him through with a sword and he died six weeks later, on 10 October 1646. He was buried in an unmarked grave in the choir before the dean's stall. During the Commonwealth of England under Oliver Cromwell no dean was appointed and the cathedral fell into disrepair. The bishop went into retirement and some of the clerics were reduced to performing menial tasks.

 

In 1661, after Charles II was restored to the throne, Robert Creighton, the king's chaplain in exile, was appointed dean and was bishop for two years before his death in 1672. His brass lectern, given in thanksgiving, can be seen in the cathedral. He donated the nave's great west window at a cost of £140. Following Creighton's appointment as bishop, the post of dean went to Ralph Bathurst, who had been chaplain to the king, president of Trinity College, Oxford and fellow of the Royal Society. During Bathurst's long tenure the cathedral was restored, but in the Monmouth Rebellion of 1685, Puritan soldiers damaged the west front, tore lead from the roof to make bullets, broke the windows, smashed the organ and furnishings, and for a time stabled their horses in the nave.

 

Restoration began again under Thomas Ken who was appointed by the Crown in 1685 and served until 1691. He was one of seven bishops imprisoned for refusing to sign King James II's "Declaration of Indulgence", which would have enabled Catholics to resume positions of political power, but popular support led to their acquittal. Ken refused to take the oath of allegiance to William III and Mary II because James II had not abdicated and with others, known as the Nonjurors, was put out of office. His successor, Richard Kidder, was killed in the Great Storm of 1703 when two chimney stacks on the palace fell on him and his wife, while they were asleep in bed.

 

By the middle of the 19th century, a major restoration programme was needed. Under Dean Goodenough, the monuments were moved to the cloisters and the remaining medieval paint and whitewash removed in an operation known as "the great scrape". Anthony Salvin took charge of the extensive restoration of the choir. Wooden galleries installed in the 16th century were removed and the stalls were given stone canopies and placed further back within the line of the arcade. The medieval stone pulpitum screen was extended in the centre to support a new organ.

 

In 1933 the Friends of Wells Cathedral were formed to support the cathedral's chapter in the maintenance of the fabric, life and work of the cathedral. The late 20th century saw an extensive restoration programme, particularly of the west front. The stained glass is currently under restoration, with a programme underway to conserve the large 14th-century Jesse Tree window at the eastern terminal of the choir.

 

In January 2014, as part of the Bath film festival, the cathedral hosted a special screening of Martin Scorsese's The Last Temptation of Christ. This provoked some controversy, but the church defended its decision to allow the screening.

 

In 2021, a contemporary sculpture by Anthony Gormley was unveiled on a temporary plinth outside the cathedral.

 

Since the 13th century, Wells Cathedral has been the seat of the Bishop of Bath and Wells. Its governing body, the chapter, is made up of five clerical canons (the dean, the precentor, the canon chancellor, the canon treasurer, and the archdeacon of Wells) and four lay members: the administrator (chief executive), Keeper of the Fabric, Overseer of the Estate and the chairman of the cathedral shop and catering boards. The current bishop of Bath and Wells is Peter Hancock, who was installed in a service in the cathedral on 7 June 2014. John Davies has been Dean of Wells since 2016.

 

Employed staff include the organist and master of choristers, head Verger archivist, librarian and the staff of the shop, café and restaurant. The chapter is advised by specialists such as architects, archaeologists and financial analysts.

 

More than a thousand services are held every year. There are daily services of Matins, Holy Communion and Choral Evensong, as well as major celebrations of Christian festivals such as Christmas, Easter, Pentecost and saints' days. The cathedral is also used for the baptisms, weddings and funerals of those with close connections to it. In July 2009 the cathedral undertook the funeral of Harry Patch, the last British Army veteran of World War I, who died at the age of 111.

 

Three Sunday services are led by the resident choir in school terms and choral services are sung on weekdays. The cathedral hosts visiting choirs and does outreach work with local schools as part of its Chorister Outreach Project. It is also a venue for musical events such as an annual concert by the Somerset Chamber Choir.

 

Each year about 150,000 people attend services and another 300,000 visit as tourists. Entry is free, but visitors are encouraged to make a donation towards the annual running costs of around £1.5 million in 2015.

 

Construction of the cathedral began in about 1175, to the design of an unknown master-mason. Wells is the first cathedral in England to be built, from its foundation, in Gothic style. According to art historian John Harvey, it is the first truly Gothic cathedral in the world, its architects having entirely dispensed with all features that bound the contemporary east end of Canterbury Cathedral and the earlier buildings of France, such as the east end of the Abbey of Saint Denis, to the Romanesque. Unlike these churches, Wells has clustered piers rather than columns and has a gallery of identical pointed arches rather than the typically Romanesque form of paired openings. The style, with its simple lancet arches without tracery and convoluted mouldings, is known as Early English Gothic.

 

From about 1192 to 1230, Adam Lock, the earliest master-mason at Wells for whom a name is known, continued the transept and nave in the same manner as his predecessor. Lock was also the builder of the north porch, to his own design.

 

The Early English west front was commenced around 1230 by Thomas Norreys, with building and sculpture continuing for thirty years. Its south-west tower was begun 100 years later and constructed between 1365 and 1395, and the north-west tower between 1425 and 1435, both in the Perpendicular Gothic style to the design of William Wynford, who also filled many of the cathedral's early English lancet windows with delicate tracery.

 

The undercroft and chapter house were built by unknown architects between 1275 and 1310, the undercroft in the Early English and the chapter house in the Geometric style of Decorated Gothic architecture. In about 1310 work commenced on the Lady Chapel, to the design of Thomas Witney, who also built the central tower from 1315 to 1322 in the Decorated Gothic style. The tower was later braced internally with arches by William Joy. Concurrent with this work, in 1329–45 Joy made alterations and extensions to the choir, joining it to the Lady Chapel with the retrochoir, the latter in the Flowing Decorated style.

 

Later changes include the Perpendicular vault of the tower and construction of Sugar's Chapel, 1475–1490 by William Smyth. Also, Gothic Revival renovations were made to the choir and pulpitum by Benjamin Ferrey and Anthony Salvin, 1842–1857.

 

Wells has a total length of 415 feet (126 m). Like Canterbury, Lincoln and Salisbury cathedrals, it has the distinctly English arrangement of two transepts, with the body of the church divided into distinct parts: nave, choir, and retro-choir, beyond which extends the Lady Chapel. The façade is wide, with its towers extending beyond the transepts on either side. There is a large projecting porch on the north side of the nave forming an entry into the cathedral. To the north-east is the large octagonal chapter house, entered from the north choir aisle by a passage and staircase. To the south of the nave is a large cloister, unusual in that the northern range, that adjacent the cathedral, was never built.

 

In section, the cathedral has the usual arrangement of a large church: a central nave with an aisle on each side, separated by two arcades. The elevation is in three stages, arcade, triforium gallery and clerestory. The nave is 67 feet (20 m) in height, very low compared to the Gothic cathedrals of France. It has a markedly horizontal emphasis, caused by the triforium having a unique form, a series of identical narrow openings, lacking the usual definition of the bays. The triforium is separated from the arcade by a single horizontal string course that runs unbroken the length of the nave. There are no vertical lines linking the three stages, as the shafts supporting the vault rise above the triforium.

 

The exterior of Wells Cathedral presents a relatively tidy and harmonious appearance since the greater part of the building was executed in a single style, Early English Gothic. This is uncommon among English cathedrals where the exterior usually exhibits a plethora of styles. At Wells, later changes in the Perpendicular style were universally applied, such as filling the Early English lancet windows with simple tracery, the construction of a parapet that encircles the roof, and the addition of pinnacles framing each gable, similar to those around the chapter house and on the west front. At the eastern end there is a proliferation of tracery with repeated motifs in the Reticulated style, a stage between Geometric and Flowing Decorated tracery.

 

The west front is 100 feet (30 m) high and 147 feet (45 m) wide, and built of Inferior Oolite of the Middle Jurassic period, which came from the Doulting Stone Quarry, about 8 miles (13 km) to the east. According to the architectural historian Alec Clifton-Taylor, it is "one of the great sights of England".

 

West fronts in general take three distinct forms: those that follow the elevation of the nave and aisles, those that have paired towers at the end of each aisle, framing the nave, and those that screen the form of the building. The west front at Wells has the paired-tower form, unusual in that the towers do not indicate the location of the aisles, but extend well beyond them, screening the dimensions and profile of the building.

 

The west front rises in three distinct stages, each clearly defined by a horizontal course. This horizontal emphasis is counteracted by six strongly projecting buttresses defining the cross-sectional divisions of nave, aisles and towers, and are highly decorated, each having canopied niches containing the largest statues on the façade.

 

At the lowest level of the façade is a plain base, contrasting with and stabilising the ornate arcades that rise above it. The base is penetrated by three doors, which are in stark contrast to the often imposing portals of French Gothic cathedrals. The outer two are of domestic proportion and the central door is ornamented only by a central post, quatrefoil and the fine mouldings of the arch.

 

Above the basement rise two storeys, ornamented with quatrefoils and niches originally holding about four hundred statues, with three hundred surviving until the mid-20th century. Since then, some have been restored or replaced, including the ruined figure of Christ in the gable.

 

The third stages of the flanking towers were both built in the Perpendicular style of the late 14th century, to the design of William Wynford; that on the north-west was not begun until about 1425. The design maintains the general proportions, and continues the strong projection of the buttresses.

 

The finished product has been criticised for its lack of pinnacles, and it is probable that the towers were intended to carry spires which were never built. Despite its lack of spires or pinnacles, the architectural historian Banister Fletcher describes it as "the highest development in English Gothic of this type of façade."

 

The sculptures on the west front at Wells include standing figures, seated figures, half-length angels and narratives in high relief. Many of the figures are life-sized or larger. Together they constitute the finest display of medieval carving in England. The figures and many of the architectural details were painted in bright colours, and the colouring scheme has been deduced from flakes of paint still adhering to some surfaces. The sculptures occupy nine architectural zones stretching horizontally across the entire west front and around the sides and the eastern returns of the towers which extend beyond the aisles. The strongly projecting buttresses have tiers of niches which contain many of the largest figures. Other large figures, including that of Christ, occupy the gable. A single figure stands in one of two later niches high on the northern tower.

 

In 1851 the archaeologist Charles Robert Cockerell published his analysis of the iconography, numbering the nine sculptural divisions from the lowest to the highest. He defined the theme as "a calendar for unlearned men" illustrating the doctrines and history of the Christian faith, its introduction to Britain and its protection by princes and bishops. He likens the arrangement and iconography to the Te Deum.

 

According to Cockerell, the side of the façade that is to the south of the central door is the more sacred and the scheme is divided accordingly. The lowest range of niches each contained a standing figure, of which all but four figures on the west front, two on each side, have been destroyed. More have survived on the northern and eastern sides of the north tower. Cockerell speculates that those to the south of the portal represented prophets and patriarchs of the Old Testament while those to the north represented early missionaries to Britain, of which Augustine of Canterbury, St Birinus, and Benedict Biscop are identifiable by their attributes. In the second zone, above each pair of standing figures, is a quatrefoil containing a half-length angel in relief, some of which have survived. Between the gables of the niches are quatrefoils that contain a series of narratives from the Bible, with the Old Testament stories to the south, above the prophets and patriarchs, and those from the New Testament to the north. A horizontal course runs around the west front dividing the architectural storeys at this point.

 

Above the course, zones four and five, as identified by Cockerell, contain figures which represent the Christian Church in Britain, with the spiritual lords such as bishops, abbots, abbesses and saintly founders of monasteries on the south, while kings, queens and princes occupy the north. Many of the figures survive and many have been identified in the light of their various attributes. There is a hierarchy of size, with the more significant figures larger and enthroned in their niches rather than standing. Immediately beneath the upper course are a series of small niches containing dynamic sculptures of the dead coming forth from their tombs on the Day of Judgement. Although naked, some of the dead are defined as royalty by their crowns and others as bishops by their mitres. Some emerge from their graves with joy and hope, and others with despair.

 

The niches in the lowest zone of the gable contain nine angels, of which Cockerell identifies Michael, Gabriel, Raphael and Uriel. In the next zone are the taller figures of the twelve apostles, some, such as John, Andrew and Bartholomew, clearly identifiable by the attributes that they carry. The uppermost niches of the gable contained the figure of Christ the Judge at the centre, with the Virgin Mary on his right and John the Baptist on his left. The figures all suffered from iconoclasm. A new statue of Jesus was carved for the central niche, but the two side niches now contain cherubim. Christ and the Virgin Mary are also represented by now headless figures in a Coronation of the Virgin in a niche above the central portal. A damaged figure of the Virgin and Christ Child occupies a quatrefoil in the spandrel of the door.

 

The central tower appears to date from the early 13th century. It was substantially reconstructed in the early 14th century during the remodelling of the east end, necessitating the internal bracing of the piers a decade or so later. In the 14th century the tower was given a timber and lead spire which burnt down in 1439. The exterior was then reworked in the Perpendicular style and given the present parapet and pinnacles. Alec Clifton-Taylor describes it as "outstanding even in Somerset, a county famed for the splendour of its church towers".

 

The north porch is described by art historian Nikolaus Pevsner as "sumptuously decorated", and intended as the main entrance. Externally it is simple and rectangular with plain side walls. The entrance is a steeply arched portal framed by rich mouldings of eight shafts with stiff-leaf capitals each encircled by an annular moulding at middle height. Those on the left are figurative, containing images representing the martyrdom of St Edmund the Martyr. The walls are lined with deep niches framed by narrow shafts with capitals and annulets like those of the portal. The path to the north porch is lined by four sculptures in Purbeck stone, each by Mary Spencer Watson, representing the symbols of the Evangelists.

 

The cloisters were built in the late 13th century and largely rebuilt from 1430 to 1508 and have wide openings divided by mullions and transoms, and tracery in the Perpendicular Gothic style. The vault has lierne ribs that form octagons at the centre of each compartment, the joints of each rib having decorative bosses. The eastern range is of two storeys, of which the upper is the library built in the 15th century.

 

Because Wells Cathedral was secular rather than monastic, cloisters were not a practical necessity. They were omitted from several other secular cathedrals but were built here and at Chichester. Explanations for their construction at these two secular cathedrals range from the processional to the aesthetic. As at Chichester, there is no northern range to the cloisters. In monastic cloisters it was the north range, benefiting most from winter sunlight, that was often used as a scriptorium.

 

In 1969, when a large chunk of stone fell from a statue near the main door, it became apparent that there was an urgent need for restoration of the west front. Detailed studies of the stonework and of conservation practices were undertaken under the cathedral architect, Alban D. R. Caroe and a restoration committee formed. The methods selected were those devised by Eve and Robert Baker. W. A. (Bert) Wheeler, clerk of works to the cathedral 1935–1978, had previously experimented with washing and surface treatment of architectural carvings on the building and his techniques were among those tried on the statues.

 

The conservation was carried out between 1974 and 1986, wherever possible using non-invasive procedures such as washing with water and a solution of lime, filling gaps and damaged surfaces with soft mortar to prevent the ingress of water and stabilising statues that were fracturing through corrosion of metal dowels. The surfaces were finished by painting with a thin coat of mortar and silane to resist further erosion and attack by pollutants. The restoration of the façade revealed much paint adhering to the statues and their niches, indicating that it had once been brightly coloured.

 

The particular character of this Early English interior is dependent on the proportions of the simple lancet arches. It is also dependent on the refinement of the architectural details, in particular the mouldings.

 

The arcade, which takes the same form in the nave, choir and transepts, is distinguished by the richness of both mouldings and carvings. Each pier of the arcade has a surface enrichment of 24 slender shafts in eight groups of three, rising beyond the capitals to form the deeply undulating mouldings of the arches. The capitals themselves are remarkable for the vitality of the stylised foliage, in a style known as "stiff-leaf". The liveliness contrasts with the formality of the moulded shafts and the smooth unbroken areas of ashlar masonry in the spandrels. Each capital is different, and some contain small figures illustrating narratives.

 

The vault of the nave rises steeply in a simple quadripartite form, in harmony with the nave arcade. The eastern end of the choir was extended and the whole upper part elaborated in the second quarter of the 14th century by William Joy. The vault has a multiplicity of ribs in a net-like form, which is very different from that of the nave, and is perhaps a recreation in stone of a local type of compartmented wooden roof of which examples remain from the 15th century, including those at St Cuthbert's Church, Wells. The vaults of the aisles of the choir also have a unique pattern.

 

Until the early 14th century, the interior of the cathedral was in a unified style, but it was to undergo two significant changes, to the tower and to the eastern end. Between 1315 and 1322 the central tower was heightened and topped by a spire, which caused the piers that supported it to show signs of stress. In 1338 the mason William Joy employed an unorthodox solution by inserting low arches topped by inverted arches of similar dimensions, forming scissors-like structures. These arches brace the piers of the crossing on three sides, while the easternmost side is braced by a choir screen. The bracing arches are known as "St Andrew's Cross arches", in a reference to the patron saint of the cathedral. They have been described by Wim Swaan – rightly or wrongly – as "brutally massive" and intrusive in an otherwise restrained interior.

 

Wells Cathedral has a square east end to the choir, as is usual, and like several other cathedrals including Salisbury and Lichfield, has a lower Lady Chapel projecting at the eastern end, begun by Thomas Witney in about 1310, possibly before the chapter house was completed. The Lady Chapel seems to have begun as a free-standing structure in the form of an elongated octagon, but the plan changed and it was linked to the eastern end by extension of the choir and construction of a second transept or retrochoir east of the choir, probably by William Joy.

 

The Lady Chapel has a vault of complex and somewhat irregular pattern, as the chapel is not symmetrical about both axes. The main ribs are intersected by additional non-supporting, lierne ribs, which in this case form a star-shaped pattern at the apex of the vault. It is one of the earliest lierne vaults in England. There are five large windows, of which four are filled with fragments of medieval glass. The tracery of the windows is in the style known as Reticulated Gothic, having a pattern of a single repeated shape, in this case a trefoil, giving a "reticulate" or net-like appearance.

 

The retrochoir extends across the east end of the choir and into the east transepts. At its centre the vault is supported by a remarkable structure of angled piers. Two of these are placed as to complete the octagonal shape of the Lady Chapel, a solution described by Francis Bond as "an intuition of Genius". The piers have attached shafts of marble, and, with the vaults that they support, create a vista of great complexity from every angle. The windows of the retrochoir are in the Reticulated style like those of the Lady Chapel, but are fully Flowing Decorated in that the tracery mouldings form ogival curves.

 

The chapter house was begun in the late 13th century and built in two stages, completed about 1310. It is a two-storeyed structure with the main chamber raised on an undercroft. It is entered from a staircase which divides and turns, one branch leading through the upper storey of Chain Gate to Vicars' Close. The Decorated interior is described by Alec Clifton-Taylor as "architecturally the most beautiful in England". It is octagonal, with its ribbed vault supported on a central column. The column is surrounded by shafts of Purbeck Marble, rising to a single continuous rippling foliate capital of stylised oak leaves and acorns, quite different in character from the Early English stiff-leaf foliage. Above the moulding spring 32 ribs of strong profile, giving an effect generally likened to "a great palm tree". The windows are large with Geometric Decorated tracery that is beginning to show an elongation of form, and ogees in the lesser lights that are characteristic of Flowing Decorated tracery. The tracery lights still contain ancient glass. Beneath the windows are 51 stalls, the canopies of which are enlivened by carvings including many heads carved in a light-hearted manner.

 

Wells Cathedral contains one of the most substantial collections of medieval stained glass in England, despite damage by Parliamentary troops in 1642 and 1643. The oldest surviving glass dates from the late 13th century and is in two windows on the west side of the chapter-house staircase. Two windows in the south choir aisle are from 1310 to 1320.

 

The Lady Chapel has five windows, of which four date from 1325 to 1330 and include images of a local saint, Dunstan. The east window was restored to a semblance of its original appearance by Thomas Willement in 1845. The other windows have complete canopies, but the pictorial sections are fragmented.

 

The east window of the choir is a broad, seven-light window dating from 1340 to 1345. It depicts the Tree of Jesse (the genealogy of Christ) and demonstrates the use of silver staining, a new technique that allowed the artist to paint details on the glass in yellow, as well as black. The combination of yellow and green glass and the application of the bright yellow stain gives the window its popular name, the "Golden Window". It is flanked by two windows each side in the clerestory, with large figures of saints, also dated to 1340–45. In 2010 a major conservation programme was undertaken on the Jesse Tree window.

 

The panels in the chapel of St Katherine are attributed to Arnold of Nijmegen and date from about 1520. They were acquired from the destroyed church of Saint-Jean, Rouen, with the last panel having been purchased in 1953.

 

The large triple lancet to the nave west end was glazed at the expense of Dean Creighton at a cost of £140 in 1664. It was repaired in 1813, and the central light was largely replaced to a design by Archibald Keightley Nicholson between 1925 and 1931. The main north and south transept end windows by James Powell and Sons were erected in the early 20th century.

 

The greater part of the stone carving of Wells Cathedral comprises foliate capitals in the stiff-leaf style. They are found ornamenting the piers of the nave, choir and transepts. Stiff-leaf foliage is highly abstract. Though possibly influenced by carvings of acanthus leaves or vine leaves, it cannot be easily identified with any particular plant. Here the carving of the foliage is varied and vigorous, the springing leaves and deep undercuts casting shadows that contrast with the surface of the piers. In the transepts and towards the crossing in the nave the capitals have many small figurative carvings among the leaves. These include a man with toothache and a series of four scenes depicting the "Wages of Sin" in a narrative of fruit stealers who creep into an orchard and are then beaten by the farmer. Another well-known carving is in the north transept aisle: a foliate corbel, on which climbs a lizard, sometimes identified as a salamander, a symbol of eternal life.

 

Carvings in the Decorated Gothic style may be found in the eastern end of the buildings, where there are many carved bosses. In the chapter house, the carvings of the 51 stalls include numerous small heads of great variety, many of them smiling or laughing. A well-known figure is the corbel of the dragon-slaying monk in the chapter house stair. The large continuous capital that encircles the central pillar of the chapter house is markedly different in style to the stiff-leaf of the Early English period. In contrast to the bold projections and undercutting of the earlier work, it has a rippling form and is clearly identifiable as grapevine.

 

The 15th-century cloisters have many small bosses ornamenting the vault. Two in the west cloister, near the gift shop and café, have been called sheela na gigs, i. e. female figures displaying their genitals and variously judged to depict the sin of lust or stem from ancient fertility cults.

 

Wells Cathedral has one of the finest sets of misericords in Britain. Its clergy has a long tradition of singing or reciting from the Book of Psalms each day, along with the customary daily reading of the Holy Office. In medieval times the clergy assembled in the church eight times daily for the canonical hours. As the greater part of the services was recited while standing, many monastic or collegiate churches fitted stalls whose seats tipped up to provide a ledge for the monk or cleric to lean against. These were "misericords" because their installation was an act of mercy. Misericords typically have a carved figurative bracket beneath the ledge framed by two floral motifs known, in heraldic manner, as "supporters".

 

The misericords date from 1330 to 1340. They may have been carved under the direction of Master Carpenter John Strode, although his name is not recorded before 1341. He was assisted by Bartholomew Quarter, who is documented from 1343. They originally numbered 90, of which 65 have survived. Sixty-one are installed in the choir, three are displayed in the cathedral, and one is held by the Victoria and Albert Museum. New stalls were ordered when the eastern end of the choir was extended in the early 14th century. The canons complained that they had borne the cost of the rebuilding and ordered the prebendary clerics to pay for their own stalls. When the newly refurbished choir opened in 1339 many misericords were left unfinished, including one-fifth of the surviving 65. Many of the clerics had not paid, having been called to contribute a total sum of £200. The misericords survived better than the other sections of the stalls, which during the Protestant Reformation had their canopies chopped off and galleries inserted above them. One misericord, showing a boy pulling a thorn from his foot, dates from the 17th century. In 1848 came a complete rearrangement of the choir furniture, and 61 of the misericords were reused in the restructured stalls.

 

The subject matter of the carvings of the central brackets as misericords varies, but many themes recur in different churches. Typically the themes are less unified or directly related to the Bible and Christian theology than small sculptures seen elsewhere within churches, such as bosses. This applies at Wells, where none of the misericord carvings is directly based on a Bible story. The subjects, chosen either by the woodcarver, or perhaps by the one paying for the stall, have no overriding theme. The sole unifying elements are the roundels on each side of the pictorial subject, which all show elaborately carved foliage, in most cases formal and stylised in the later Decorated manner, but with several examples of naturalistic foliage, including roses and bindweed. Many of the subjects carry traditional interpretations. The image of the "Pelican in her Piety" (believed to feed her young on her own blood) is a recognised symbol for Christ's love for the Church. A cat playing with a mouse may represent the Devil snaring a human soul. Other subjects illustrate popular fables or sayings such as "When the fox preaches, look to your geese". Many depict animals, some of which may symbolise a human vice or virtue, or an aspect of faith.

 

Twenty-seven of the carvings depict animals: rabbits, dogs, a puppy biting a cat, a ewe feeding a lamb, monkeys, lions, bats, and the Early Christian motif of two doves drinking from a ewer. Eighteen have mythological subjects, including mermaids, dragons and wyverns. Five are clearly narrative, such as the Fox and the Geese, and the story of Alexander the Great being raised to Heaven by griffins. There are three heads: a bishop in a mitre, an angel, and a woman wearing a veil over hair arranged in coils over each ear. Eleven carvings show human figures, among which are several of remarkable design, conceived by the artist specifically for their purpose of supporting a shelf. One figure lies beneath the seat, supporting the shelf with a cheek, a hand and a foot. Another sits in a contorted manner supporting the weight on his elbow, while a further figure squats with his knees wide apart and a strained look on his face.

 

Some of the cathedral's fittings and monuments are hundreds of years old. The brass lectern in the Lady Chapel dates from 1661 and has a moulded stand and foliate crest. In the north transept chapel is a 17th-century oak screen with columns, formerly used in cow stalls, with artisan Ionic capitals and cornice, set forward over the chest tomb of John Godelee. There is a bound oak chest from the 14th century, which was used to store the chapter seal and key documents. The bishop's throne dates from 1340, and has a panelled, canted front and stone doorway, and a deep nodding cusped ogee canopy above it, with three-stepped statue niches and pinnacles. The throne was restored by Anthony Salvin around 1850. Opposite the throne is a 19th-century octagonal pulpit on a coved base with panelled sides, and steps up from the north aisle. The round font in the south transept is from the former Saxon cathedral and has an arcade of round-headed arches, on a round plinth. The font cover was made in 1635 and is decorated with the heads of putti. The Chapel of St Martin is a memorial to every Somerset man who fell in World War I.

 

The monuments and tombs include Gisa, bishop; † 1088; William of Bitton, bishop; † 1274; William of March, bishop; † 1302; John Droxford; † 1329; John Godelee; † 1333; John Middleton, died †1350; Ralph of Shrewsbury, died †; John Harewell, bishop; † 1386; William Bykonyll; † c. 1448; John Bernard; † 1459; Thomas Beckington; † died 1464; John Gunthorpe; † 1498; John Still; † 1607; Robert Creighton; † 1672; Richard Kidder, bishop; † 1703; George Hooper, bishop; † 1727 and Arthur Harvey, bishop; † 1894.

 

In the north transept is Wells Cathedral clock, an astronomical clock from about 1325 believed to be by Peter Lightfoot, a monk of Glastonbury. Its mechanism, dated between 1386 and 1392, was replaced in the 19th century and the original moved to the Science Museum in London, where it still operates. It is the second oldest surviving clock in England after the Salisbury Cathedral clock.

 

The clock has its original medieval face. Apart from the time on a 24-hour dial, it shows the motion of the Sun and Moon, the phases of the Moon, and the time since the last new Moon. The astronomical dial presents a geocentric or pre-Copernican view, with the Sun and Moon revolving round a central fixed Earth, like that of the clock at Ottery St Mary. The quarters are chimed by a quarter jack: a small automaton known as Jack Blandifers, who hits two bells with hammers and two with his heels. At the striking of the clock, jousting knights appear above the clock face.

 

On the outer wall of the transept, opposite Vicars' Hall, is a second clock face of the same clock, placed there just over seventy years after the interior clock and driven by the same mechanism. The second clock face has two quarter jacks (which strike on the quarter-hour) in the form of knights in armour.

 

In 2010 the official clock-winder retired and was replaced by an electric mechanism.

 

The first record of an organ at this church dates from 1310. A smaller organ, probably for the Lady Chapel, was installed in 1415. In 1620 an organ built by Thomas Dallam was installed at a cost of £398 1s 5d.

 

The 1620 organ was destroyed by parliamentary soldiers in 1643. An organ built in 1662 was enlarged in 1786 and again in 1855. In 1909–1910 an organ was built by Harrison & Harrison of Durham, with the best parts of the old organ retained. It has been serviced by the same company ever since.

 

Since November 1996 the cathedral has also had a portable chamber organ, by the Scottish makers, Lammermuir. It is used regularly to accompany performances of Tudor and baroque music.

 

The first recorded organist of Wells was Walter Bagele (or Vageler) in 1416. The post of organist or assistant organist has been held by more than 60 people since. Peter Stanley Lyons was Master of Choristers at Wells Cathedral, and Director of Music at Wells Cathedral School in 1954–1960. The choral conductor James William Webb-Jones, father of Lyons's wife Bridget (whom he married in the cathedral), was Headmaster of Wells Cathedral School in 1955–1960. Malcolm Archer was the appointed Organist and Master of the Choristers from 1996 to 2004. Matthew Owens was the appointed organist from 2005 to 2019.

 

There has been a choir of boy choristers at Wells since 909. Currently there are 18 boy choristers and a similar number of girl choristers, aged from eight to fourteen. The Vicars Choral was formed in the 12th century and the sung liturgy provided by a traditional cathedral choir of men and boys until the formation of an additional choir of girls in 1994. The boys and girls sing alternately with the Vicars Choral and are educated at Wells Cathedral School.

 

The Vicars Choral currently number twelve men, of whom three are choral scholars. Since 1348 the College of Vicars had its own accommodation in a quadrangle converted in the early 15th century to form Vicar's Close. The Vicars Choral generally perform with the choristers, except on Wednesdays, when they sing alone, allowing them to present a different repertoire, in particular plainsong.

 

In December 2010 Wells Cathedral Choir was rated by Gramophone magazine as "the highest ranking choir with children in the world". It continues to provide music for the liturgy at Sunday and weekday services. The choir has made many recordings and toured frequently, including performances in Beijing and Hong Kong in 2012. Its repertoire ranges from the choral music of the Renaissance to recently commissioned works.

 

The Wells Cathedral Chamber Choir is a mixed adult choir of 25 members, formed in 1986 to sing at the midnight service on Christmas Eve, and invited to sing at several other special services. It now sings for about 30 services a year, when the Cathedral Choir is in recess or on tour, and spends one week a year singing as the "choir in residence" at another cathedral. Although primarily liturgical, the choir's repertoire includes other forms of music, as well as performances at engagements such as weddings and funerals.

 

The cathedral is home to Wells Cathedral Oratorio Society (WCOS), founded in 1896. With around 160 voices, the society gives three concerts a year under the direction of Matthew Owens, Organist and Master of the Choristers at the cathedral. Concerts are normally in early November, December (an annual performance of Handel's Messiah) and late March. It performs with a number of specialist orchestras including: Music for Awhile, Chameleon Arts and La Folia.

 

The bells at Wells Cathedral are the heaviest ring of ten bells in the world, the tenor bell (the 10th and largest), known as Harewell, weighing 56.25 long hundredweight (2,858 kg). They are hung for full-circle ringing in the English style of change ringing. These bells are now hung in the south-west tower, although some were originally hung in the central tower.

 

The library above the eastern cloister was built between 1430 and 1508. Its collection is in three parts: early documents housed in the Muniment Room; the collection predating 1800 housed in the Chained Library; and the post-1800 collection housed in the Reading Room. The chapter's earlier collection was destroyed during the Reformation, so that the present library consists chiefly of early printed books, rather than medieval manuscripts. The earlier books in the Chained Library number 2,800 volumes and give an indication of the variety of interests of the members of the cathedral chapter from the Reformation until 1800. The focus of the collection is predominantly theology, but there are volumes on science, medicine, exploration, and languages. Books of particular interest include Pliny's Natural History printed in 1472, an Atlas of the World by Abraham Ortelius, printed in 1606, and a set of the works by Aristotle that once belonged to Erasmus. The library is open to the public at appointed times in the summer and presents a small exhibition of documents and books.

 

Three early registers of the Dean and Chapter edited by W. H. B. Bird for the Historical Manuscripts Commissioners – Liber Albus I (White Book; R I), Liber Albus II (R III) and Liber Ruber (Red Book; R II, section i) – were published in 1907. They contain with some repetition, a cartulary of possessions of the cathedral, with grants of land back to the 8th century, well before hereditary surnames developed in England, and acts of the Dean and Chapter and surveys of their estates, mostly in Somerset.

 

Adjacent to the cathedral is a large lawned area, Cathedral Green, with three ancient gateways: Brown's Gatehouse, Penniless Porch and Chain Gate. On the green is the 12th-century Old Deanery, largely rebuilt in the late 15th century by Dean Gunthorpe and remodelled by Dean Bathurst in the late 17th century. No longer the dean's residence, it is used as diocesan offices.

 

To the south of the cathedral is the moated Bishop's Palace, begun about 1210 by Jocelin of Wells but dating mostly from the 1230s. In the 15th century Thomas Beckington added a north wing, now the bishop's residence. It was restored and extended by Benjamin Ferrey between 1846 and 1854.

 

To the north of the cathedral and connected to it by the Chain Gate is Vicars' Close, a street planned in the 14th century and claimed to be the oldest purely residential street in Europe, with all but one of its original buildings intact. Buildings in the close include the Vicars Hall and gateway at the south end, and the Vicars Chapel and Library at the north end.

 

The Liberty of St Andrew was the historic liberty and parish that encompassed the cathedral and surrounding lands closely associated with it.

 

The English painter J. M. W. Turner visited Wells in 1795, making sketches of the precinct and a water colour of the west front, now in the Tate gallery. Other artists whose paintings of the cathedral are in national collections are Albert Goodwin, John Syer and Ken Howard.

 

The cathedral served to inspire Ken Follett's 1989 novel The Pillars of the Earth and with a modified central tower, featured as the fictional Kingsbridge Cathedral at the end of the 2010 television adaptation of that novel. The interior of the cathedral was used for a 2007 Doctor Who episode, "The Lazarus Experiment", while the exterior shots were filmed at Southwark Cathedral.

 

An account of the damage to the cathedral during the Monmouth Rebellion is included in Arthur Conan Doyle's 1889 historical novel Micah Clarke.

 

The cathedral provided scenes for the 2019–2020 television series The Spanish Princess.

The church of Negrentino, originally dedicated to S. Ambrogio Vecchio (today in S. Carlo), is one of the most remarkable ones in Ticino. The blissful location, the Romanesque architecture and rich artistic decorations are what make it so unique. Surrounded by fields at an altitude of 850 meters, isolated and facing a cliff that opens onto a vast panorama, this example of Ticino's Romanesque and Lombard architecture preserves a timeless charm. Visiting Negrentino also offers the occasion for a first introduction to the Blenio Valley, nicknamed the valle del sole (Valley of the Sun).

 

The visit

  

The gracious church is accessible on foot in a few minutes from Leontica by crossing a modern gangway (recently installed to ease access to this important monument). The keys to access this place of worship are available at the village's tavern (osteria).

 

The building, built in the 11th century and mentioned for the first time in 1224, is located on the ancient transit route of the Nara Pass which connects two valleys: Blenio and Leventina. The bell tower, detached from the main body of the church, is probably from the following century.

 

The pictorial decorations cover most of the internal walls and can be attributed to three different eras. The extraordinary fresco located in the counter-facade of the main apses should be original to the church: it represents the Christ in the centre of a game of concentric circles symbolizing the universe that offers him a crown of thorns. Behind him, the tools of the Passion (spear and stick). On either side, the Apostles. Above, a Greek fret interrupted by two lambs and a marine animal. Below, a shoot. A very singular composition that is interpreted as either the Resurrection, the Ascension or the Universal Judgment. The color tones are delicate. The prevailing ones are aqua, okra and brick red. As a whole, it is considered an outstanding fresco with apparent Byzantine influence. The date of work is uncertain (1010-1100) but it is most certainly one of Ticino's most ancient and is often studied by researchers of the great Romanesque paintings of Northern Italy.

 

The other paintings in the oldest part of the church are works of the Seregnesi, active fresco painters in Ticino and in the Grisons after mid-1400s. Depicted in the main apse are classic themes of medieval churches: Christ in ‘vesica piscis’, the Four Evangelists, the Apostles. In the lower part, curtains conceal the original decoration evoked by the emerging dragon's head. On both sides, Santo Stefano and Santa Caterina. Illustrated below the arch are the King and the Prophets and in the triumphal arch, the Annunciation. Votive paintings decorate the Northern walls including Sant'Ambrogio, a Virgin Mary in a throne, a second Virgin Mary between Saint Anthony the Abbot and San Bernardino and a Crucifixion.

 

Another prolific workshop worked in Negrentino: around 1510 Antonio da Tradate and his aides frescoed the minor apse and the walls of the second aisle. The main thread of the apse paintings is the Life of the Virgin, developed around the central fresco depicting "Mary's Coronation". In the dividing arches, the "Assumption of the Virgin" assisted by the Apostles and musician angels. Under the arches, Prophets and Saint Anthony the Abbot.

 

Painted on the counter-facade is a scene of Miracle of Parabiagio: Sant'Ambrogio on a horse appears to the Milanese during the battle (1339) to support them. On the sides are illustrated Saints Gervasio and Protasio, two martyr brothers from the first centuries of Christianity.

On the Southern wall, other votive paintings can be admired.

I happened upon this yesterday morning near the dog park. HBM everyone!

With Martina Merlini, Moneyless, Ozmo, Tellas, Andreco and Never 2501. Organized by 999contemporary

Taleju Temple is a Hindu temple dedicated to Taleju Bhawani, the royal goddess of the Malla dynasty of Nepal. It was built in 1564 by Mahendra Malla and is located in Hanuman Dhoka, Kathmandu Durbar Square, a UNESCO Heritage site. Inside the temple, there is a shire dedicated to Taleju Bhawani, and Kumari Devi. Taleju Temple is only opened once a year on the occasion of Dashain.

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Kathmandu is the capital and largest municipality of Nepal. It is the only city of Nepal with the administrative status of Mahanagar (Metropolitan City), as compared to Upa-Mahanagar (Sub-Metropolitan City) or Nagar (City). Kathmandu is the core of Nepal's largest urban agglomeration located in the Kathmandu Valley consisting of Lalitpur, Kirtipur, Madhyapur Thimi, Bhaktapur and a number of smaller communities. Kathmandu is also known informally as "KTM" or the "tri-city". According to the 2011 census, Kathmandu Metropolitan City has a population of 975,453 and measures 49.45 square kilometres.

 

The city stands at an elevation of approximately 1,400 metres in the bowl-shaped Kathmandu Valley of central Nepal. It is surrounded by four major hills: Shivapuri, Phulchoki, Nagarjun, and Chandragiri. Kathmandu Valley is part of three districts (Kathmandu, Lalitpur, and Bhaktapur), has the highest population density in the country, and is home to about a twelfth of Nepal's population.

 

Historically, the Kathmandu Valley and adjoining areas were known as Nepal Mandala. Until the 15th century, Bhaktapur was its capital when two other capitals, Kathmandu and Lalitpur, were established. During the Rana and Shah eras, British historians called the valley itself "Nepal Proper". Today, Kathmandu is not only the capital of the Federal Democratic Republic of Nepal, but also the headquarters of the Bagmati Zone and the Central Development Region of Nepal.

 

Kathmandu is the gateway to tourism in Nepal. It is also the hub of the country's economy. It has the most advanced infrastructure of any urban area in Nepal, and its economy is focused on tourism, which accounted for 3.8% of Nepal's GDP in 1995–96. Tourism in Kathmandu declined thereafter during a period of political unrest, but since then has improved. In 2013, Kathmandu was ranked third among the top 10 travel destinations on the rise in the world by TripAdvisor, and ranked first in Asia.

 

The city has a rich history, spanning nearly 2000 years, as inferred from inscriptions found in the valley. Religious and cultural festivities form a major part of the lives of people residing in Kathmandu. Most of Kathmandu's people follow Hinduism and many others follow Buddhism. There are people of other religious beliefs as well, giving Kathmandu a cosmopolitan culture. Nepali is the most commonly spoken language in the city. English is understood by Kathmandu's educated residents. Kathmandu was devastated by a 7.8 magnitude earthquake on April 25, 2015.

 

ETYMOLOGY

The city of Kathmandu is named after Kasthamandap temple, that stood in Durbar Square. In Sanskrit, Kastha (काष्ठ) means "wood" and Mandap (/मण्डप) means "covered shelter". This temple, also known as Maru Satal (in ″Newar language″), was built in 1596 by King Laxmi Narsingh Malla. The two-storey structure was made entirely of wood, and used no iron nails nor supports. According to legend, all the timber used to build the pagoda was obtained from a single tree. The structure unfortunately collapsed during the major earthquake in April 2015.

 

The colophons of ancient manuscripts, dated as late as the 20th century, refer to Kathmandu as Kasthamandap Mahanagar in Nepal Mandala. Mahanagar means "great city". The city is called "Kasthamandap" in a vow that Buddhist priests still recite to this day. Thus, Kathmandu is also known as Kasthamandap. During medieval times, the city was sometimes called Kantipur (कान्तिपुर). This name is derived from two Sanskrit words - Kanti and pur. "Kanti" is one of the names of the Goddess Lakshmi, and "pur" means place.

 

Among the indigenous Newar people, Kathmandu is known as Yen Desa (येँ देश), and Patan and Bhaktapur are known as Yala Desa (यल देश) and Khwopa Desa (ख्वप देश). "Yen" is the shorter form of Yambu (यम्बु), which originally referred to the northern half of Kathmandu.

 

HISTORY

Archaeological excavations in parts of Kathmandu have found evidence of ancient civilizations. The oldest of these findings is a statue, found in Maligaon, that was dated at 185 AD. The excavation of Dhando Chaitya uncovered a brick with an inscription in Brahmi script. Archaeologists believe it is two thousand years old. Stone inscriptions are an ubiquitous element at heritage sites and are key sources for the history of Nepal

 

The earliest Western reference to Kathmandu appears in an account of Jesuit Fathers Johann Grueber and Albert d'Orville. In 1661, they passed through Nepal on their way from Tibet to India, and reported that they reached "Cadmendu, the capital of the Kingdom of Necbal".

 

ANCIENT HISTORY

The ancient history of Kathmandu is described in its traditional myths and legends. According to Swayambhu Purana, the present day Kathmandu was once a lake called Nagdaha. The lake was drained by Manjusri, who established a city called Manjupattan and made Dharmakar the ruler of the land.

 

Kotirudra Samhita of Shiva Purana, Chapter 11, shloka 18 refers to the place as Nayapala city famous for its Pashupati Shivalinga. The name Nepal probably originates from this city Nayapala.

 

Very few historical records exist of the period before the medieval Licchavis rulers. According to Gopalraj Vansawali, a genealogy of Nepali monarchs, the rulers of Kathmandu Valley before the Licchavis were Gopalas, Mahispalas, Aabhirs, Kirants, and Somavanshi. The Kirata dynasty was established by Yalamber. During the Kirata era, a settlement called Yambu existed in the northern half of old Kathmandu. In some of the Sino-Tibetan languages, Kathmandu is still called Yambu. Another smaller settlement called Yengal was present in the southern half of old Kathmandu, near Manjupattan. During the reign of the seventh Kirata ruler, Jitedasti, Buddhist monks entered Kathmandu valley and established a forest monastery at Sankhu.

 

MEDIEVAL HISTORY

LICCHAVI ERA

The Licchavis from the Indo-Gangetic plain migrated north and defeated the Kiratas, establishing the Licchavi dynasty. During this era, following the genocide of Shakyas in Lumbini by Virudhaka, the survivors migrated north and entered the forest monastery in Sankhu masquerading as Koliyas. From Sankhu, they migrated to Yambu and Yengal (Lanjagwal and Manjupattan) and established the first permanent Buddhist monasteries of Kathmandu. This created the basis of Newar Buddhism, which is the only surviving Sanskrit-based Buddhist tradition in the world. With their migration, Yambu was called Koligram and Yengal was called Dakshin Koligram during most of the Licchavi era.Eventually, the Licchavi ruler Gunakamadeva merged Koligram and Dakshin Koligram, founding the city of Kathmandu. The city was designed in the shape of Chandrahrasa, the sword of Manjushri. The city was surrounded by eight barracks guarded by Ajimas. One of these barracks is still in use at Bhadrakali (in front of Singha Durbar). The city served as an important transit point in the trade between India and Tibet, leading to tremendous growth in architecture. Descriptions of buildings such as Managriha, Kailaskut Bhawan, and Bhadradiwas Bhawan have been found in the surviving journals of travelers and monks who lived during this era. For example, the famous 7th-century Chinese traveller Xuanzang described Kailaskut Bhawan, the palace of the Licchavi king Amshuverma. The trade route also led to cultural exchange as well. The artistry of the Newar people - the indigenous inhabitants of the Kathmandu Valley - became highly sought after during this era, both within the Valley and throughout the greater Himalayas. Newar artists travelled extensively throughout Asia, creating religious art for their neighbors. For example, Araniko led a group of his compatriot artists through Tibet and China. Bhrikuti, the princess of Nepal who married Tibetan monarch Songtsän Gampo, was instrumental in introducing Buddhism to Tibet.

 

MALLA ERA

The Licchavi era was followed by the Malla era. Rulers from Tirhut, upon being attacked by Muslims, fled north to the Kathmandu valley. They intermarried with Nepali royalty, and this led to the Malla era. The early years of the Malla era were turbulent, with raids and attacks from Khas and Turk Muslims. There was also a devastating earthquake which claimed the lives of a third of Kathmandu's population, including the king Abhaya Malla. These disasters led to the destruction of most of the architecture of the Licchavi era (such as Mangriha and Kailashkut Bhawan), and the loss of literature collected in various monasteries within the city. Despite the initial hardships, Kathmandu rose to prominence again and, during most of the Malla era, dominated the trade between India and Tibet. Nepali currency became the standard currency in trans-Himalayan trade.

 

During the later part of the Malla era, Kathmandu Valley comprised four fortified cities: Kantipur, Lalitpur, Bhaktapur, and Kirtipur. These served as the capitals of the Malla confederation of Nepal. These states competed with each other in the arts, architecture, aesthetics, and trade, resulting in tremendous development. The kings of this period directly influenced or involved themselves in the construction of public buildings, squares, and temples, as well as the development of water spouts, the institutionalization of trusts (called guthis), the codification of laws, the writing of dramas, and the performance of plays in city squares. Evidence of an influx of ideas from India, Tibet, China, Persia, and Europe among other places can be found in a stone inscription from the time of king Pratap Malla. Books have been found from this era that describe their tantric tradition (e.g. Tantrakhyan), medicine (e.g. Haramekhala), religion (e.g. Mooldevshashidev), law, morals, and history. Amarkosh, a Sanskrit-Nepal Bhasa dictionary from 1381 AD, was also found. Architecturally notable buildings from this era include Kathmandu Durbar Square, Patan Durbar Square, Bhaktapur Durbar Square, the former durbar of Kirtipur, Nyatapola, Kumbheshwar, the Krishna temple, and others.

 

MODERN ERA

EARLY SHAH RULE

The Gorkha Kingdom ended the Malla confederation after the Battle of Kathmandu in 1768. This marked the beginning of the modern era in Kathmandu. The Battle of Kirtipur was the start of the Gorkha conquest of the Kathmandu Valley. Kathmandu was adopted as the capital of the Gorkha empire, and the empire itself was dubbed Nepal. During the early part of this era, Kathmandu maintained its distinctive culture. Buildings with characteristic Nepali architecture, such as the nine-story tower of Basantapur, were built during this era. However, trade declined because of continual war with neighboring nations. Bhimsen Thapa supported France against Great Britain; this led to the development of modern military structures, such as modern barracks in Kathmandu. The nine-storey tower Dharahara was originally built during this era.

 

RANA RULE

Rana rule over Nepal started with the Kot Massacre, which occurred near Hanuman Dhoka Durbar. During this massacre, most of Nepal's high-ranking officials were massacred by Jang Bahadur Rana and his supporters. Another massacre, the Bhandarkhal Massacre, was also conducted by Kunwar and his supporters in Kathmandu. During the Rana regime, Kathmandu's alliance shifted from anti-British to pro-British; this led to the construction of the first buildings in the style of Western European architecture. The most well-known of these buildings include Singha Durbar, Garden of Dreams, Shital Niwas, and the old Narayanhiti palace. The first modern commercial road in the Kathmandu Valley, the New Road, was also built during this era. Trichandra College (the first college of Nepal), Durbar School (the first modern school of Nepal), and Bir Hospital (the first hospital of Nepal) were built in Kathmandu during this era. Rana rule was marked by tyranny, debauchery, economic exploitation and religious persecution.

 

GEOGRAPHY

Kathmandu is located in the northwestern part of Kathmandu Valley to the north of the Bagmati River and covers an area of 50.67 square kilometres. The average elevation is 1,400 metres above sea level. The city is directly bounded by several other municipalities of the Kathmandu valley: south of the Bagmati by Lalitpur Sub-Metropolitan City (Patan) with which it today forms one urban area surrounded by a ring road, to the southwest by Kirtipur Municipality and to the east by Madyapur Thimi Municipality. To the north the urban area extends into several Village Development Committees. However, the urban agglomeration extends well beyond the neighboring municipalities, e. g. to Bhaktapur and just about covers the entire Kathmandu valley.

 

Kathmandu is dissected by eight rivers, the main river of the valley, the Bagmati and its tributaries, of which the Bishnumati, Dhobi Khola, Manohara Khola, Hanumant Khola, and Tukucha Khola are predominant. The mountains from where these rivers originate are in the elevation range of 1,500–3,000 metres, and have passes which provide access to and from Kathmandu and its valley. An ancient canal once flowed from Nagarjuna hill through Balaju to Kathmandu; this canal is now extinct.

 

Kathmandu and its valley are in the Deciduous Monsoon Forest Zone (altitude range of 1,200–2,100 metres), one of five vegetation zones defined for Nepal. The dominant tree species in this zone are oak, elm, beech, maple and others, with coniferous trees at higher altitude.

 

TOURISM

Tourism is considered another important industry in Nepal. This industry started around 1950, as the country's political makeup changed and ended the country's isolation from the rest of the world. In 1956, air transportation was established and the Tribhuvan Highway, between Kathmandu and Raxaul (at India's border), was started. Separate organizations were created in Kathmandu to promote this activity; some of these include the Tourism Development Board, the Department of Tourism and the Civil Aviation Department. Furthermore, Nepal became a member of several international tourist associations. Establishing diplomatic relations with other nations further accentuated this activity. The hotel industry, travel agencies, training of tourist guides, and targeted publicity campaigns are the chief reasons for the remarkable growth of this industry in Nepal, and in Kathmandu in particular.

 

Since then, tourism in Nepal has thrived; it is sometimes called the "third religion" of Nepal. It is the country's most important industry. Tourism is a major source of income for most of the people in the city, with several hundred thousand visitors annually. Hindu and Buddhist pilgrims from all over the world visit Kathmandu's religious sites such as Pashupatinath, Swayambhunath, Boudhanath and Budhanilkantha. From a mere 6,179 tourists in 1961–62, the number jumped to 491,504 in 1999-2000. With the end of Maoist insuregency period in 2009 there was a significant rise of 509,956 tourist arrivals. Since then, tourism has improved as the country turned into a Democratic Republic. In economic terms, the foreign exchange registered 3.8% of the GDP in 1995–96 but then started declining[why?]. The high level of tourism is attributed to the natural grandeur of the Himalayas and the rich cultural heritage of the country.

 

The neighborhood of Thamel is Kathmandu's primary "traveler's ghetto", packed with guest houses, restaurants, shops, and bookstores, catering to tourists. Another neighborhood of growing popularity is Jhamel, a name for Jhamsikhel coined to rhyme with Thamel. Jhochhen Tol, also known as Freak Street, is Kathmandu's original traveler's haunt, made popular by the hippies of the 1960s and 1970s; it remains a popular alternative to Thamel. Asan is a bazaar and ceremonial square on the old trade route to Tibet, and provides a fine example of a traditional neighborhood.

With the opening of the tourist industry after the change in the political scenario of Nepal in 1950, the hotel industry drastically improved. Now Kathmandu boasts several five-star hotels like Hyatt Regency, Hotel Yak & Yeti, The Everest Hotel, Hotel Radisson, Hotel De L'Annapurna, The Malla Hotel, Shangri-La Hotel (which is not operated by the Shangri-La Hotel Group) and The Shanker Hotel. There are several four-star hotels such as Hotel Vaishali, Hotel Narayani, The Blue Star and Grand Hotel. The Garden Hotel, Hotel Ambassador, and Aloha Inn are among the three-star hotels in Kathmandu. Hotels like Hyatt Regency, De L'Annapurna and Hotel Yak & Yeti are among the five-star hotels providing casinos as well.

 

DEMOGRAPHICS

Kathmandu's urban cosmopolitan character has made it the most populous city in Nepal, recording a population of 671,846 residents living in 235,387 households in the metropolitan area, according to the 2001 census. According to the National Population Census of 2011, the total population of Kathmandu city was 975,543 with an annual growth rate of 6.12% with respect to the population figure of 2001. 70% of the total population residing in Kathmandu are aged between 15 and 59.

 

Over the years the city has been home to people of various ethnicities, resulting in a range of different traditions and cultural practices. In one decade, the population increased from 427,045 in 1991 to 671,805 in 2001. The population was projected to reach 915,071 in 2011 and 1,319,597 by 2021. To keep up this population growth, the KMC-controlled area of 5,076.6 hectares has expanded to 8,214 hectares in 2001. With this new area, the population density which was 85 in 1991 is still 85 in 2001; it is likely to jump to 111 in 2011 and 161 in 2021.

 

ETHNIC GROUPS

The largest ethnic groups are Newar (29.6%), Matwali (25.1% Sunuwar, Gurung, Magars, Tamang etc.), Khas Brahmins (20.51%) and Chettris (18.5%) .[47] Tamangs originating from surrounding hill districts can be seen in Kathmandu. More recently, other hill ethnic groups and Caste groups from Terai have become present as well in vast majority. The major languages are Nepali, Nepal Bhasa and English is understood by about 30% of the people. The major religions are Hinduism and Buddhism.

 

The linguistic profile of Kathmandu underwent drastic changes during the Shah dynasty's rule because of its strong bias towards the Brahminic culture. Sanskrit language therefore was preferred and people were encouraged to learn it even by attending Sanskrit learning centers in Terai. Sanskrit schools were specially set up in Kathmandu and in the Terai region to inculcate traditional Hindu culture and practices originated from Nepal.

Architecture and cityscape

The ancient trade route between India and Tibet that passed through Kathmandu enabled a fusion of artistic and architectural traditions from other cultures to be amalgamated with local art and architecture. The monuments of Kathmandu City have been influenced over the centuries by Hindu and Buddhist religious practices. The architectural treasure of the Kathmandu valley has been categorized under the well-known seven groups of heritage monuments and buildings. In 2006 UNESCO declared these seven groups of monuments as a World Heritage Site (WHS). The seven monuments zones cover an area of 188.95 hectares, with the buffer zone extending to 239.34 hectares. The Seven Monument Zones (Mzs) inscribed originally in 1979 and with a minor modification in 2006 are Durbar squares of Hanuman Dhoka, Patan and Bhaktapur, Hindu temples of Pashupatinath and Changunarayan, the Buddhist stupas of Swayambhu and Boudhanath.

 

DURBAR SQUARES

The literal meaning of Durbar Square is a "place of palaces". There are three preserved Durbar Squares in Kathmandu valley and one unpreserved in Kirtipur. The Durbar Square of Kathmandu is located in the old city and has heritage buildings representing four kingdoms (Kantipur, Lalitpur, Bhaktapur, Kirtipur); the earliest is the Licchavi dynasty. The complex has 50 temples and is distributed in two quadrangles of the Durbar Square. The outer quadrangle has the Kasthamandap, Kumari Ghar, and Shiva-Parvati Temple; the inner quadrangle has the Hanuman Dhoka palace. The squares were severely damaged in the April 2015 Nepal earthquake.

 

Hanuman Dhoka is a complex of structures with the Royal Palace of the Malla kings and of the Shah dynasty. It is spread over five acres. The eastern wing, with ten courtyards, is the oldest part, dating to the mid-16th century. It was expanded by King Pratap Malla in the 17th century with many temples. The royal family lived in this palace until 1886 when they moved to Narayanhiti Palace. The stone inscription outside is in fifteen languages.

 

Kumari Ghar is a palace in the center of the Kathmandu city, next to the Durbar square where a Royal Kumari selected from several Kumaris resides. Kumari, or Kumari Devi, is the tradition of worshipping young pre-pubescent girls as manifestations of the divine female energy or devi in South Asian countries. In Nepal the selection process is very rigorous. Kumari is believed to be the bodily incarnation of the goddess Taleju (the Nepali name for Durga) until she menstruates, after which it is believed that the goddess vacates her body. Serious illness or a major loss of blood from an injury are also causes for her to revert to common status. The current Royal Kumari, Matina Shakya, age four, was installed in October 2008 by the Maoist government that replaced the monarchy.

 

Kasthamandap is a three-storeyed temple enshrining an image of Gorakhnath. It was built in the 16th century in pagoda style. The name of Kathmandu is a derivative of the word Kasthamandap. It was built under the reign of King Laxmi Narsingha Malla. Kasthamandap stands at the intersection of two ancient trade routes linking India and Tibet at Maru square. It was originally built as a rest house for travelers.

 

PASHUPATINATH TEMPLE

The Pashupatinath Temple is a famous 5th century Hindu temple dedicated to Lord Shiva (Pashupati). Located on the banks of the Bagmati River in the eastern part of Kathmandu, Pashupatinath Temple is the oldest Hindu temple in Kathmandu. It served as the seat of national deity, Lord Pashupatinath, until Nepal was secularized. However, a significant part of the temple was destroyed by Mughal invaders in the 14th century and little or nothing remains of the original 5th-century temple exterior. The temple as it stands today was built in the 19th century, although the image of the bull and the black four-headed image of Pashupati are at least 300 years old. The temple is a UNESCO World Heritage Site. Shivaratri, or the night of Lord Shiva, is the most important festival that takes place here, attracting thousands of devotees and sadhus.

 

Believers in Pashupatinath (mainly Hindus) are allowed to enter the temple premises, but non-Hindu visitors are allowed to view the temple only from the across the Bagmati River. The priests who perform the services at this temple have been Brahmins from Karnataka, South India since the time of Malla king Yaksha Malla. This tradition is believed to have been started at the request of Adi Shankaracharya who sought to unify the states of Bharatam (Unified India) by encouraging cultural exchange. This procedure is followed in other temples around India, which were sanctified by Adi Shankaracharya.

 

The temple is built in the pagoda style of architecture, with cubic constructions, carved wooden rafters (tundal) on which they rest, and two-level roofs made of copper and gold.

 

BOUDHANATH

The Boudhanath, (also written Bouddhanath, Bodhnath, Baudhanath or the Khāsa Chaitya), is one of the holiest Buddhist sites in Nepal, along with Swayambhu. It is a very popular tourist site. Boudhanath is known as Khāsti by Newars and as Bauddha or Bodhnāth by speakers of Nepali. Located about 11 km from the center and northeastern outskirts of Kathmandu, the stupa's massive mandala makes it one of the largest spherical stupas in Nepal. Boudhanath became a UNESCO World Heritage Site in 1979.The base of the stupa has 108 small depictions of the Dhyani Buddha Amitabha. It is surrounded with a brick wall with 147 niches, each with four or five prayer wheels engraved with the mantra, om mani padme hum. At the northern entrance where visitors must pass is a shrine dedicated to Ajima, the goddess of smallpox. Every year the stupa attracts many Tibetan Buddhist pilgrims who perform full body prostrations in the inner lower enclosure, walk around the stupa with prayer wheels, chant, and pray. Thousands of prayer flags are hoisted up from the top of the stupa downwards and dot the perimeter of the complex. The influx of many Tibetan refugees from China has seen the construction of over 50 Tibetan gompas (monasteries) around Boudhanath.

 

SWAYAMBHU

Swayambhu is a Buddhist stupa atop a hillock at the northwestern part of the city. This is among the oldest religious sites in Nepal. Although the site is considered Buddhist, it is revered by both Buddhists and Hindus. The stupa consists of a dome at the base; above the dome, there is a cubic structure with the eyes of Buddha looking in all four directions.[clarification needed] There are pentagonal Toran above each of the four sides, with statues engraved on them. Behind and above the torana there are thirteen tiers. Above all the tiers, there is a small space above which lies a gajur.

 

CULTURE

ARTS

Kathmandu valley is described as "an enormous treasure house of art and sculptures", which are made of wood, stone, metal, and terracotta, and found in profusion in temples, shrines, stupas, gompas, chaityasm and palaces. The art objects are also seen in street corners, lanes, private courtyards, and in open ground. Most art is in the form of icons of gods and goddesses. Kathmandu valley has had this art treasure very long, but received worldwide recognition only after the country opened its doors to the outside world in 1950.

 

The religious art of Nepal and Kathmandu in particular consists of an iconic symbolism of the Mother Goddesses such as: Bhavani, Durga, Gaja-Lakshmi, Hariti-Sitala, Mahsishamardini, Saptamatrika (seven mother goddesses), and Sri-Lakshmi(wealth-goddess). From the 3rd century BC, apart from the Hindu gods and goddesses, Buddhist monuments from the Ashokan period (it is said that Ashoka visited Nepal in 250 BC) have embellished Nepal in general and the valley in particular. These art and architectural edifices encompass three major periods of evolution: the Licchavi or classical period (500 to 900 AD), the post-classical period (1000 to 1400 AD), with strong influence of the Palla art form; the Malla period (1400 onwards) that exhibited explicitly tantric influences coupled with the art of Tibetan Demonology.

 

A broad typology has been ascribed to the decorative designs and carvings created by the people of Nepal. These artists have maintained a blend of Hinduism and Buddhism. The typology, based on the type of material used are: Stone Art, Metal Art, Wood Art, Terracotta Art, and Painting.

 

MUSEUMS

Kathmandu is home to a number of museums and art galleries, including the National Museum of Nepal and the Natural History Museum of Nepal. Nepal's art and architecture is an amalgamation of two ancient religions, Hinduism and Buddhhism. These are amply reflected in the many temples, shrines, stupas, monasteries, and palaces in the seven well-defined Monument Zones of the Kathmandu valley recognized as a UNESCO World Heritage Site. This amalgamation is also reflected in the planning and exhibitions in museums and art galleries throughout Kathmandu and its sister cities of Patan and Bhaktapur. The museums display unique artifacts and paintings from the 5th century CE to the present day, including archeological exportation.

  

KATHMANDU MUSEUMS ABD ART GALLERIES INCLUDE:

The National Museum

The Natural History Museum

Hanumandhoka Palace Complex

The Kaiser Library

The National Art Gallery

The NEF-ART (Nepal Fine Art) Gallery

The Nepal Art Council Gallery

Narayanhity Palace Museum

The Taragaon Museum

 

The National Museum is located in the western part of Kathmandu, near the Swayambhunath stupa in an historical building. This building was constructed in the early 19th century by General Bhimsen Thapa. It is the most important museum in the country, housing an extensive collection of weapons, art and antiquities of historic and cultural importance. The museum was established in 1928 as a collection house of war trophies and weapons, and the initial name of this museum was Chhauni Silkhana, meaning "the stone house of arms and ammunition". Given its focus, the museum contains an extensive quantity of weapons, including locally made firearms used in wars, leather cannons from the 18th–19th century, and medieval and modern works in wood, bronze, stone and paintings.

 

The Natural History Museum is located in the southern foothills of Swayambhunath hill and has a sizeable collection of different species of animals, butterflies, and plants. The museum is noted for its display of species, from prehistoric shells to stuffed animals.

 

The Tribhuvan Museum contains artifacts related to the King Tribhuvan (1906–1955). It has a variety of pieces including his personal belongings, letters and papers, memorabilia related to events he was involved in and a rare collection of photos and paintings of Royal family members. The Mahendra Museum is dedicated to king Mahendra of Nepal (1920–1972). Like the Tribhuvan Museum, it includes his personal belongings such as decorations, stamps, coins and personal notes and manuscripts, but it also has structural reconstructions of his cabinet room and office chamber. The Hanumandhoka Palace, a lavish medieval palace complex in the Durbar, contains three separate museums of historic importance. These museums include the Birendra museum, which contains items related to the second-last monarch, Birendra of Nepal.

 

The enclosed compound of the Narayanhity Palace Museum is in the north-central part of Kathmandu. "Narayanhity" comes from Narayana, a form of the Hindu god Lord Vishnu, and Hiti, meaning "water spout" (Vishnu's temple is located opposite the palace, and the water spout is located east of the main entrance to the precinct). Narayanhity was a new palace, in front of the old palace built in 1915, and was built in 1970 in the form of a contemporary Pagoda. It was built on the occasion of the marriage of King Birenda Bir Bikram Shah, then heir apparent to the throne. The southern gate of the palace is at the crossing of Prithvipath and Darbar Marg roads. The palace area covers (30 hectares) and is fully secured with gates on all sides. This palace was the scene of the Nepali royal massacre. After the fall of the monarchy, it was converted to a museum.The Taragaon Museum presents the modern history of the Kathmandu Valley. It seeks to document 50 years of research and cultural heritage conservation of the Kathmandu Valley, documenting what artists photographers architects anthropologists from abroad had contributed in the second half of the 20th century. The actual structure of the Museum showcases restoration and rehabilitation efforts to preserve the built heritage of Kathmandu. It was designed by Carl Pruscha (master-planner of the Kathmandy Valley [69]) in 1970 and constructed in 1971. Restoration works began in 2010 to rehabilitate the Taragaon hostel into the Taragaon Museum. The design uses local brick along with modern architectural design elements, as well as the use of circle, triangles and squares. The Museum is within a short walk from the Boudhnath stupa, which itself can be seen from the Museum tower.

 

ART GALLERIES

Kathmandu is a center for art in Nepal, displaying the work of contemporary artists in the country and also collections of historical artists. Patan in particular is an ancient city noted for its fine arts and crafts. Art in Kathmandu is vibrant, demonstrating a fusion of traditionalism and modern art, derived from a great number of national, Asian, and global influences. Nepali art is commonly divided into two areas: the idealistic traditional painting known as Paubhas in Nepal and perhaps more commonly known as Thangkas in Tibet, closely linked to the country's religious history and on the other hand the contemporary western-style painting, including nature-based compositions or abstract artwork based on Tantric elements and social themes of which painters in Nepal are well noted for. Internationally, the British-based charity, the Kathmandu Contemporary Art Centre is involved with promoting arts in Kathmandu.

 

Kathmandu contains many notable art galleries. The NAFA Gallery, operated by the Arts and crafts Department of the Nepal Academy is housed in Sita Bhavan, a neo-classical old Rana palace.

 

The Srijana Contemporary Art Gallery, located inside the Bhrikutimandap Exhibition grounds, hosts the work of contemporary painters and sculptors, and regularly organizes exhibitions. It also runs morning and evening classes in the schools of art. Also of note is the Moti Azima Gallery, located in a three storied building in Bhimsenthan which contains an impressive collection of traditional utensils and handmade dolls and items typical of a medieval Newar house, giving an important insight into Nepali history. The J Art Gallery is also located in Kathmandu, near the Royal Palace in Durbarmarg, Kathmandu and displays the artwork of eminent, established Nepali painters. The Nepal Art Council Gallery, located in the Babar Mahal, on the way to Tribhuvan International Airport contains artwork of both national and international artists and extensive halls regularly used for art exhibitions.

 

CUISINE

The staple food of most of Kathmanduites is dal bhat. It consists of rice and lentil soup, generally served with vegetable curries, achar and sometimes Chutney. Momo, a type of Nepali version of Tibetan dumpling, has become prominent in Nepal with many street vendors selling it. It is one of the most popular fast foods in Kathmandu. Various Nepali variants of momo including buff (i.e. buffalo) momo, chicken momo, and vegetarian momo are famous in Kathmandu. Dal Bhaat is the local cuisine of Kathmandu.

 

Most of the cuisines found in Kathmandu are non-vegetarian. However, the practice of vegetarianism is not uncommon, and vegetarian cuisines can be found throughout the city. Consumption of beef is very uncommon and considered taboo in many places. Buff (meat of water buffalo) is very common. There is a strong tradition of buff consumption in Kathmandu, especially among Newars, which is not found in other parts of Nepal. Consumption of pork was considered taboo until a few decades ago. Due to the intermixing with Kirat cuisine from eastern Nepal, pork has found a place in Kathmandu dishes. A fringe population of devout Hindus and Muslims consider it taboo. The Muslims forbid eating buff as from Quran while Hindus eat all varieties except Cow's meat as the consider Cow to be a goddess and symbol of purity. The chief breakfast for locals and visitors is mostly Momo or Chowmein.

 

Kathmandu had only one restaurant in 1955.[73] A large number of restaurants in Kathmandu have since opened, catering Nepali cuisine, Tibetan cuisine, Chinese cuisine and Indian cuisine in particular. Many other restaurants have opened to accommodate locals, expatriates, and tourists. The growth of tourism in Kathmandu has led to culinary creativity and the development of hybrid foods to accommodate for tourists such as American chop suey, which is a sweet-and-sour sauce with crispy noodles with a fried egg commonly added on top and other westernized adaptations of traditional cuisine. Continental cuisine can be found in selected places. International chain restaurants are rare, but some outlets of Pizza Hut and KFC have recently opened there. It also has several outlets of the international ice-cream chain Baskin-Robbins

 

Kathmandu has a larger proportion of tea drinkers than coffee drinkers. Tea is widely served but is extremely weak by western standards. It is richer and contains tea leaves boiled with milk, sugar and spices. Alcohol is widely drunk, and there are numerous local variants of alcoholic beverages. But its use has been now reduced.refnational survey. Drinking and driving is illegal, and authorities have a zero tolerance policy. Ailaa and thwon (alcohol made from rice) are the alcoholic beverages of Kathmandu, found in all the local bhattis (alcohol serving eateries). Chhyaang, tongba (fermented millet or barley) and rakshi are alcohols from other parts of Nepal which are found in Kathmandu. However, shops and bars in Kathmandu widely sell western and Nepali beers. Shops are forbidden to sell alcohol on the first two days and last two days of the Nepali month (Nepal Sambat).

 

FESTIVALS

Most of the fairs and festivals in Kathmandu originated in the Malla period or earlier. Traditionally, these festivals were celebrated by Newars. In recent years, these festivals have found wider participation from other Kathmanduites as well. As the capital of the Republic of Nepal, various national festivals are celebrated in Kathmandu. With mass migration to the city, the cultures of Khas from the west, Kirats from the east, Bon/Tibetan from the north, and Mithila from the south meet in the capital and mingle harmoniously. The festivities such as the Ghode (horse) Jatra, Indra Jatra, Dashain Durga Puja festivals, Shivratri and many more are observed by all Hindu and Buddhist communities of Kathmandu with devotional fervor and enthusiasm. Social regulation in the codes enacted incorporate Hindu traditions and ethics. These were followed by the Shah kings and previous kings, as devout Hindus and protectors of Buddhist religion.

 

Cultural continuity has been maintained for centuries in the exclusive worship of goddesses and deities in Kathmandu and the rest of the country. These deities include the Ajima, Taleju (or Tulja Bhavani), Digu taleju, and Kumari (the living goddess).[citation needed] The artistic edifices have now become places of worship in the everyday life of the people, therefore a roster is maintained to observe annual festivals. There are 133 festivals held in the year.

 

Some of the traditional festivals observed in Kathmandu, apart from those previously mentioned, are Bada Dashain, Tihar, Chhath, Maghe Sankranti, Naga Panchami, Janai Poornima, Pancha Dan, Teej/Rishi Panchami, Pahan Charhe, Jana Baha Dyah Jatra (White Machchhendranath Jatra), and Matatirtha Aunsi.

 

HINDUISM

Assumedly, together with the kingdom of Licchhavi (c. 400 to 750), Hinduism and the endogam social stratification of the Caste was established in Kathmandu Valley. The Pashupatinath Temple, Changu Narayan temple (the oldest), and the Kasthamandap are of particular importance to Hindus. Other notable Hindu temples in Kathmandu and the surrounding valley include Bajrayogini Temple, Dakshinkali Temple, Guhyeshwari Temple, and the Sobha Bhagwati shrine.

 

The Bagmati River which flows through Kathmandu is considered a holy river both by Hindus and Buddhists, and many Hindu temples are located on the banks of this river. The importance of the Bagmati also lies in the fact that Hindus are cremated on its banks, and Kirants are buried in the hills by its side. According to the Nepali Hindu tradition, the dead body must be dipped three times into the Bagmati before cremation. The chief mourner (usually the first son) who lights the funeral pyre must take a holy riverwater bath immediately after cremation. Many relatives who join the funeral procession also take bath in the Bagmati River or sprinkle the holy water on their bodies at the end of cremation as the Bagmati is believed to purify people spiritually.

 

BUDDHISM

Buddhism started in Kathmandu with the arrival of Buddhist monks during the time of Buddha (c. 563 - 483 BC). They started a forest monastery in Sankhu. This monastery was renovated by Shakyas after they fled genocide from Virudhaka (rule: 491-461 BC).

 

During the Hindu Lichchavi era (c. 400 to 750), various monasteries and orders were created which successively led to the formation of Newar Buddhism, which is still practiced in the primary liturgical language of Hinduism, Sanskrit.

 

WIKIPEDIA

Dedicated to my Mom. It's her birthday today.

  

Fluidr || 500px || Twitter || Google+

Dedicated to the amazing Silvi aka Miss Takes!!!Thanx for all those gorgeous little master pieces!!!!

 

Dedicada a Silvia, Miss Takes!!!Gracias por estas increibles obritas de arte!!!!!

Dedicated to all those who can not enjoy this carnival !

 

To all my friends.

 

© 2012 Boscardin Francesco. Photos are copyrighted. All rights reserved. Pictures can not be used without explicit permission by the creator.

 

© www.francescoboscardin.it

Dla Halinki z najlepszymi życzeniami urodzinowymi !!!

~~~~

HAPPY BIRTHDAY HALINKO :-))))

Triest - Kathedrale

 

seen from Castello di San Giusto

 

gesehen vom Castello di San Giusto

 

Trieste Cathedral (Italian: Basilica cattedrale di San Giusto Martire), dedicated to Saint Justus, is a Roman Catholic cathedral in Trieste, in northeastern Italy. It is the seat of the Bishop of Trieste.

 

In 1899, Pope Leo XIII granted it the status of a basilica minor.

 

History

 

The first religious edifice on the site was built in the 6th century on a Roman propylaea, using part of the existing structure. Perhaps the entrance to a monument, this was commonly known as the Capitoline Temple, as a pyramidal altar with the symbols of the Capitoline Triad (Jupiter, Juno and Minerva) had been discovered inside it.

 

In the main hall, the original remains of part of the mosaic floor is integrated into the present-day floor, which contains markings of the outer walls of the early Christian building. Soon after it was opened for worship, the church was destroyed in the Lombard invasion.

 

Between the 9th and 11th centuries, two basilicas were erected on the ruins of the old church, the first dedicated to Our Lady of the Assumption and the second, the cathedral, to Saint Justus (San Giusto). The original design of the latter building was subsequently lengthened. In the 14th century, the two basilicas were joined by means of the demolition of one nave of either basilica and the construction of a simple asymmetrical façade, dominated by a delicately worked Gothic rose window, as ornate as the new bell tower, using the Romanesque debris stones found on the site and friezes of arms.

 

Carlist mausoleum

 

The Chapel of Saint Charles Borromeo serves as the burial chapel for the family of the Carlist claimants to the throne of Spain. It contains the tombs of:

 

Infante Carlos, Count of Molina (Carlos V)

Infanta Maria Francisca of Portugal, first wife of the Count of Molina

Teresa, Princess of Beira, second wife of the Count of Molina

Infante Carlos, Count of Montemolin (Carlos VI)

Princess Maria Carolina of Bourbon-Two Sicilies, wife of the Count of Montemolin

Juan, Count of Montizón (Juan III)

Infante Fernando of Spain, brother of the Count of Montemolin and the Count of Montizón

Carlos, Duke of Madrid (Carlos VII)

Archduke Franz Josef of Austria, Prince of Tuscany

 

Works of art

 

Among the works of historical interest in the cathedral are the apsidal mosaics depicting Our Lady of the Assumption and Christ between Saints Justus and Servolus, laid by master craftsmen from Veneto in the 12th-13th centuries. The small 14th-century church of San Giovanni (Saint John), the old baptistry on the left and San Michele al Carnale on the right, by the entrance to the museum, complete a fine medieval churchyard.

 

In the square in front of the church is an altar commemorating the consecration and laying down of the arms of the 3rd Army. There is also a column with a halberd and a monument to those who died in the First World War.

 

Archaeological excavations carried out here in the 1930s laid bare the remains of the Roman forum and civic building constructed on two colonnaded floors with two apses. Two lower-floor columns have been reconstructed.

 

The 5 bells are tuned in scale of G major.

 

(Wikipedia)

 

Die Kathedrale San Giusto in Triest ist die Kathedralkirche des Bischofs von Triest mit dem Titel einer Basilica minor. Gewidmet dem Schutzpatron der Stadt, dem hl. Justus, überragt der Dom als eines der Wahrzeichen Triests die Stadt auf dem kapitolinischen Hügel. Der heutige romanische Bau geht auf das 14. Jahrhundert zurück. In ihm sind Reste der heidnischen, christlichen und weltlichen Gebäude eingeschlossen, die an dieser Stelle seit der Römerzeit aufeinander folgten.

 

Geschichte

 

Vorgeschichte

 

Auf dem Boden der heutigen Kathedrale befanden sich bereits zur Römerzeit ein Propylon, eine römische Basilika und vermutlich ein kapitolinischer Tempel.

 

Das Propylon ist das älteste Gebäude und wurde um 80 n. Chr. erbaut. Seine Errichtung wurde vermutlich von Publius Palpellius Clodius Quirinalis initiiert, der seine Laufbahn als Centurio der Legio XX Valeria Victrix begann und als Präfekt der Flotte von Ravenna unter Nero beendete. Das 17,20 Meter lange und 5,30 Meter breite Propylon befand sich am Ende der Hauptstraße, die vom Meer auf den Hügel San Giusto führte und in etwa der heutigen Via della Cattedrale entspricht. Reste des Propylons sind unter dem Vorplatz der Kathedrale sichtbar, im Campanile des heutigen Gotteshauses integriert oder im nahe liegenden Lapidarium ausgestellt.

 

Das Propylon diente vermutlich als Vorhalle oder Zugangstor zu einem dahinter liegenden kapitolinischen Tempel. Der Tempel war den drei römischen Hauptgöttern Jupiter, Juno und Minerva geweiht, wie eine aufgefundene Altarpyramide bestätigt. Allerdings ist von dem Tempel außer der Altarpyramide nichts Weiteres erhalten geblieben oder überliefert. Seine genaue Positionierung ist somit unklar.

 

Links neben dem Propylon befinden sich die Säulen und Überreste der römischen Basilika. Fragmente verschiedener Inschriften lassen darauf schließen, dass das Gebäude auf Veranlassen von Quintus Baienus Blassianus erbaut wurde, der im 2. Jahrhundert n. Chr. lebte und unter anderem Präfekt von Ägypten unter Mark Aurel war. Das 75 Meter lange, 23 Meter breite und 20 Meter hohe Gebäude war Sitz des Kommunalrats (decuriones) und diente als Ort für öffentliche Versammlungen sowie den Gerichts- und Geschäftsverkehr.

 

Nachdem ein Großteil des Propylons und des kapitolinischen Tempels verfallen war, wurde im 5. Jahrhundert an derselben Stelle eine primitive, frühchristliche Basilika errichtet, deren Mosaik bruchstückhaft im Boden der heutigen Kathedrale erhalten ist. Der im 6. Jahrhundert unter dem Triestiner Bischof Frugiferus erweiterte Bau wurde Mitte des 11. Jahrhunderts durch eine wesentlich kleinere Marienkirche ersetzt. In der gleichen Periode wurde parallel dazu auf der Südseite eine kleine, viereckige Gedächtniskapelle mit Kuppel errichtet. Sie war der Verehrung von lokalen Märtyrern geweiht, insbesondere der Reliquien des Heiligen Justus.

 

Baugeschichte

 

Im 14. Jahrhundert wurden beide Gebäude vermutlich auf Veranlassung des Triestiner Bischofs Rodolfo di Pedrazzano (1302–1320) zu einer einzigen, fünfschiffigen Kirche vereinigt, wie sie heute noch besteht. Dazu riss man damals die beiden nebeneinander liegenden Seitenschiffe ab. Das an ihrer Stelle entstandene große, neue Mittelschiff wurde mit einer Decke in Form eines Schiffskiels und einer neuen Apsis versehen. Dazu kam eine neue, einfache Fassade aus Sandstein, geschmückt mit einer Fensterrosette aus weißem Karstmarmor.

 

Zwischen 1337 und 1343 wurde der Glockenturm um einen bereits bestehenden romanischen Glockenturm errichtet.

 

Links des Glockenturms befindet sich das im Jahre 1380 errichtete und Johannes dem Täufer geweihte Baptisterium mit sechseckigem Taufbecken aus dem 9. Jahrhundert. Rechts der Kathedrale steht die kleine Kirche „San Michele al Carnale“, die lange Zeit als Kapelle des Friedhofs diente, der sich dort befand, wo heute das Lapidarium der Stadt liegt.

 

Nach der Fertigstellung des Gebäudekomplexes erfolgte die Einweihung des Gotteshauses am 27. November 1385 durch Bischof Heinrich von Wildenstein.

 

Architektur

 

Fassade

 

Die asymmetrische, mit einem Dreiecksgiebel abschließende Fassade aus Sandstein von dem benachbarten Muggia wird dominiert von einer großen, gotischen Fensterrosette mit zweifachem Strahlenkranz mit insgesamt 36 Strahlen aus weißem Karstmarmor. Radfenster entstand gegen Ende des 14. Jahrhunderts, als die beiden Kirchen vereint wurden. Restauriert wurde das Fenster 1932 von dem italienischen Architekten und Denkmalpfleger Ferdinando Forlati.

 

Für die 3,30 Meter hohen Torpfosten des zentralen Portals wurde ein römisches Grabmal mit den Porträts von sechs Mitgliedern der Familie Barbi aus dem 1. Jahrhundert n. Chr. in zwei Hälften zersägt, wobei das Bildnis der befreiten Sklavin Tullia durch Beifügen eines Heiligenscheins und der Triestiner Hellebarde in das des Heiligen Sergios umgeändert wurde. Es ist eigentlich keine Hellebarde, sondern ein Hakenspieß. Sergios wird als einer der wichtigsten Märtyrer der Stadt verehrt. Die alten Portalflügel aus Holz wurden 1990 und 1992 durch neue aus Bronze ersetzt.

 

Links über dem Hauptportal befindet sich eine Nische, in der ursprünglich eine Holzstatue von Johannes dem Täufer aufgestellt war, die heute im Castello di San Giusto untergebracht ist. Daneben befindet sich ein Relief mit den Insignien und Wappen von Enea Silvia Piccolomini, der von 1447 bis 1450 Bischof von Triest und später Papst Pius II. war. Unter dem Basrelief ist eine Inschrift in lateinischen Hexametern angebracht, die den humanistischen Pontifex feiert, der Triest während der Belagerung durch die Republik Venedig 1463 unterstützte und vor der Zerstörung bewahrte.

 

Auf einem Vorsprung über dem Hauptportal ist eine Bronzebüste von Papst Pius II. angebracht, direkt gefolgt von den Büsten zweier weiterer Triestiner Bischöfe: dem Humanisten Andrea Rapicio (1567–1573) und Rinaldo Scarlicchio (1622–1630), der die Reliquien des Heiligen Justus entdeckte, wie in der lateinischen Inschrift unter seinem Wappen neben dem Hauptportal zu lesen ist (1630). Die drei Bronzebüsten sind das Werk von Alberto Brestyanszky (1862).

 

Eine weitere Inschrift erinnert an den Angriff der Österreicher und Engländer gegen die Soldaten Napoléons, die sich 1813 im benachbarten Schloss und dem Kirchturm verschanzt hatten.

 

Campanile (Glockenturm)

 

Zwischen 1337 und 1343 wurde der Glockenturm um einen bereits bestehenden romanischen Kirchturm errichtet, der wiederum auf die Grundmauern des römischen Propyläums gesetzt worden war. Das Fundament des romanischen Bauwerks wurde 1816 von Pietro Nobile freigelegt und ist heute unter den Bögen des Erdgeschosses sichtbar. Außerdem sind die Säulen des romanischen Bauwerks sowie eine Greifenabbildung im Treppenhaus zur Glockenstube zu sehen.

 

Die Achtung vor der Antike zeigt sich auch in dem römischen Gesims, das von dem benachbarten römischen Propyläum stammte und das in die Außenfassade des Campanile integriert wurde. Über dem Gesims befindet sich unter einer spitzbogigen Ädikula eine Statue des Heiligen Justus aus dem 14. Jahrhundert. Der Schutzheilige von Triest ist mit einer stark gefalteten Tunika bekleidet und hält ein Modell der Stadt und einen Palmenzweig in seinen Händen, das Zeichen des Martyriums.

 

Den Abschluss des Kirchturms bilden die einbogigen Fenster der Glockenstube. Dort hängen 5 Kirchenglocken. Die älteste (und zugleich kleinste) Glocke wurde 1497 von einem Glockengießer mit Namen Giorgio da Lubiana gegossen (Schlagton: dis1). Die größte Glocke, die im Volksmund Campanon genannt wird, wurde 1829 gegossen; die dafür verwendete Bronze stammt von Kanonen, die von Napoleon zurückgelassen wurden; sie hat den Schlagton g0. Die drei anderen Glocken stammen aus dem Jahr 1953; sie wurden von dem Glockengießer Lucio Broili (Udine) gegossen und sind mit Reliefs von Carlo Sbisà geschmückt; ihre Schlagtöne sind a0, h0 und cis1.

 

Auf dem Dachgiebel des Kirchturms befand sich ursprünglich ein grob gerippter Aufsatz, den die Triestiner wegen seiner Form Melone nannten und zu einem der Wahrzeichen ihrer Stadt machten. Auf der 1,13 Meter hohen Steinskulptur befindet sich die eiserne Hellebarde des Heiligen Sergios, ebenfalls ein Wahrzeichen der Stadt. Bei einem Blitzschlag 1421 wurde der Dachstuhl zerstört und die Melone entfernt. Im darauf folgenden Jahr wurde sie auf einer Säule aufgestellt, die direkt auf dem Platz vor der Kathedrale errichtet wurde. Ende des 19. Jahrhunderts wurde die Melone schließlich im Schloss San Giusto untergebracht.

 

Ausstattung

 

Im Schrein des Altars der Pietà-Kapelle steht eine farbig gefasste Pietà aus Lindenholz.

 

Im Reliquienaltar der Schatzkapelle sind barocke, silberne Büstenreliquiare und die Hellebardenspitze des hl. Sergius zu sehen. Der barocke, zweisäulige Ädikula-Altar der Josefs-Kapelle mit einer Marmorskulptur des Schöpfers im Giebel wurde 1704 errichtet. Sein Gemälde zeigt die Verlobung Marias mit Josef.

 

Bemerkenswert ist auch das Taufbecken in der Johannes-Kapelle. Der Fuß des sechseckigen, romanischen Beckens aus griechischem Marmor ist ein Teilstück einer römischen Säule. Der barocke, hölzerne Aufsatz ist farbig gefasst und wird von einer kleinen Figur Johannes des Täufers bekrönt.

 

Seitlich befindet sich unter einer halben Fensterrose ein Polyptychon von Paolo Veneziano aus dem 14. Jahrhundert. Darüber drei Bilder: Der junge Justus von W. Falzari von 1947, der Heilige Sergius von C. Wostry von 1935 und der Heilige Nikolas von T. Agujari von 1864.

 

Orgel

 

Die Orgel auf der großen Empore wurde 1922 von der Orgelbaufirma Mascioni erbaut und in den 1970er Jahren überarbeitet. Das Instrument hat Register auf drei Manualen und Pedal. Die Spiel- und Registertrakturen sind heute elektrisch (vormals: elektropneumatisch).

 

Grablege

 

In einer Seitenkapelle rechts des Kirchenschiffs sind die Gräber vierer carlistischer Prätendenten des spanischen Throns – nämlich Carlos (V.), Carlos (VI.) und Carlos (VII.) sowie Juan (III.) – zu finden, welche ihr Exil in Triest verbrachten. San Giusto wird deshalb gelegentlich auch als „carlistischer Escorial“ bezeichnet. Weiters begraben sind hier die zwei Gattinnen des Carlos V. – Maria Francisca von Portugal und Maria Theresia von Portugal – sowie der Enkelsohn Carlos VII., Franz Josef von Österreich-Toskana, der ebenso als carlistischer Prätendent auftrat.

 

(Wikipedia)

Built in 1882 this was the Caffee County courthouse until the county seat moved to Salida in 1929. The building was later used as a school and now is home to the Buena Vista Heritage Museum.

Lakshminarayan Temple is dedicated to the goddess of wealth, Lakshmi, and her consort, Narayan. It was built in 1622 on the orders of Bir Singh Deo but has needed extensive renovation over the centuries.

 

It’s an odd mixture of temple and fort (with musket embrasures in the crenellated outer wall) and an even odder mixture of concentric forms – it is basically an octagonal central tower inside a triangular temple within a square compound that has bastions at each corner. In line with this eccentricity, the entrance gate is set in a corner rather than the wall.

 

Despite that unpromising description, it is gorgeous and its eclectic ceiling paintings have been successfully restored in the past two decades. They are a mixture of ancient mythology and relatively recent history. The hall with a long panorama of the siege of Jhansi by the British in 1857 is brilliant.

 

And because it is so little visited it is wonderfully tranquil. You can lie on the floor and look at the painting for hours – or sit in the cupola at the top of the entrance tower and admire the skyline of Orchha’s palaces and temples a little over a kilometer away.

 

Source: beye.me/India-MP/Orchha/orchha-lakshmi.html

++++++ FROM WIKIPEDIA ++++++

 

Konark Sun Temple is a 13th-century CE sun temple at Konark about 35 kilometres (22 mi) northeast from Puri on the coastline of Odisha, India.[1][2] The temple is attributed to king Narasingha deva I of the Eastern Ganga Dynasty about 1250 CE.[3][4]

 

Dedicated to the Hindu 'god Surya, what remains of the temple complex has the appearance of a 100-foot (30 m) high chariot with immense wheels and horses, all carved from stone. Once over 200 feet (61 m) high,[1][5] much of the temple is now in ruins, in particular the large shikara tower over the sanctuary; at one time this rose much higher than the mandapa that remains. The structures and elements that have survived are famed for their intricate artwork, iconography, and themes, including erotic kama and mithuna scenes. Also called the Surya Devalaya, it is a classic illustration of the Odisha style of Architecture or Kalinga Architecture .[1][6]

 

The cause of the destruction of the Konark temple is unclear and remains a source of controversy.[7] Theories range from natural damage to deliberate destruction of the temple in the course of being sacked several times by Muslim armies between the 15th and 17th centuries.[1][7] This temple was called the "Black Pagoda" in European sailor accounts as early as 1676 because its great tower appeared black. [6][8] Similarly, the Jagannath Temple in Puri was called the "White Pagoda". Both temples served as important landmarks for sailors in the Bay of Bengal.[9][10] The temple that exists today was partially restored by the conservation efforts of British India-era archaeological teams. Declared a UNESCO world heritage site in 1984,[1][2] it remains a major pilgrimage site for Hindus, who gather here every year for the Chandrabhaga Mela around the month of February.[6]

 

Etymology

 

The name Konark derives from the combination of the Sanskrit/Odia language words Kona (corner or angle) and Arka (the sun).[9] The context of the term Kona is unclear, but probably refers to the southeast location of this temple either within a larger temple complex or in relation to other sun temples on the subcontinent.[11] The Arka refers to the Hindu sun god Surya.[9]

Location

 

The Konark Sun Temple is located in an eponymous village about 35 kilometres (22 mi) northeast of Puri and 60 kilometres (37 mi) southeast of Bhubaneswar on the Bay of Bengal coastline in the Indian state of Odisha. The nearest airport is Bhubaneswar airport (IATA: BBI). Both Puri and Bhubaneswar are major railway hubs connected by Indian Railways' Southeastern services.[12]

Description

Original temple and the surviving structure (yellow), left; the temple plan, right

 

The Konark Sun Temple was built from stone in the form of a giant ornamented chariot dedicated to the Sun god, Surya. In Hindu Vedic iconography Surya is represented as rising in the east and traveling rapidly across the sky in a chariot drawn by seven horses. He is described typically as a resplendent standing person holding a lotus flower in both his hands, riding the chariot marshaled by the charioteer Aruna.[13][14] The seven horses are named after the seven meters of Sanskrit prosody: Gayatri, Brihati, Ushnih, Jagati, Trishtubha, Anushtubha, and Pankti.[14] Typically seen flanking Surya are two females who represent the dawn goddesses, Usha and Pratyusha. The goddesses are shown to be shooting arrows, a symbol of their initiative in challenging darkness.[15] The architecture is also symbolic, with the chariot's twelve pairs of wheels corresponding to the 12 months of the Hindu calendar, each month paired into two cycles (Shukla and Krishna).[16]

 

The Konark temple presents this iconography on a grand scale. It has 24 elaborately carved stone wheels which are nearly 12 feet (3.7 m) in diameter and are pulled by a set of seven horses.[5][2][17] When viewed from inland during the dawn and sunrise, the chariot-shaped temple appears to emerge from the depths of the blue sea carrying the sun.[18]

1822 drawing of the mandapa's east door and terrace musicians

1815 sketch of stone horses and wheels of the mandapa

 

The temple plan includes all the traditional elements of a Hindu temple set on a square plan. According to Kapila Vatsyayan, the ground plan, as well the layout of sculptures and reliefs, follow the square and circle geometry, forms found in Odisha temple design texts such as the Silpasarini.[19] This mandala structure informs the plans of other Hindu temples in Odisha and elsewhere.[19]

 

The main temple at Konark, locally called the deul, no longer exists. It was surrounded by subsidiary shrines containing niches depicting Hindu deities, particularly Surya in many of his aspects. The deul was built on a high terrace.[5] The temple was originally a complex consisting of the main sanctuary, called the rekha deul, or bada deul (lit. big sanctum).[18] In front of it was the bhadra deul (lit. small sanctum), or jagamohana (lit. assembly hall of the people) (called a mandapa in other parts of India.[20]). The attached platform was called the pida deul, which consisted of a square mandapa with a pyramidal roof.[18] All of these structures were square at their core, and each was overlain with the pancharatha plan containing a variegated exterior.[18] The central projection, called the raha, is more pronounced than the side projections, called kanika-paga, a style that aims for an interplay of sunlight and shade and adds to the visual appeal of the structure throughout the day. The design manual for this style is found in the Silpa Sastra of ancient Odisha.[18][21]

A stone wheel engraved in the walls of the temple. The temple is designed as a chariot consisting of 24 such wheels. Each wheel has a diameter of 9 feet, 9 inches, with 8 spokes.

 

Twice as wide as they were high, the walls of the jagamohana are 100 feet (30 m) tall. The surviving structure has three tiers of six pidas each. These diminish incrementally and repeat the lower patterns. The pidas are divided into terraces. On each of these terraces stand statues of musician figures.[5] The main temple and the jagamohana porch consist of four main zones: the platform, the wall, the trunk, and the crowning head called a mastaka.[22] The first three are square while the mastaka is circular. The main temple and the jagamohana differed in size, decorative themes, and design. It was the main temple's trunk, called the gandhi in medieval Hindu architecture texts, that was ruined long ago. The sanctum of the main temple is now without a roof and most of the original parts.[22]

 

On the east side of the main temple is the Nata mandira (lit. dance temple). It stands on a high, intricately carved platform. The relief on the platform is similar in style to that found on the surviving walls of the temple.[5] According to historical texts, there was an Aruna stambha (lit. Aruna's pillar) between the main temple and the Nata mandira, but it is no longer there because it was moved to the Jagannatha at Puri sometime during the troubled history of this temple.[5] According to Harle, the texts suggest that originally the complex was enclosed within a wall 865 feet (264 m) by 540 feet (160 m), with gateways on three sides.[5]

 

The stone temple was made from three types of stone.[23] Chlorite was used for the door lintel and frames as well as some sculptures. Laterite was used for the core of the platform and staircases near the foundation. Khondalite was used for other parts of the temple. According to Mitra, the Khondalite stone weathers faster over time, and this may have contributed to erosion and accelerated the damage when parts of the temples were destroyed.[23] None of these stones occur naturally nearby, and the architects and artisans must have procured and moved the stones from distant sources, probably using the rivers and water channels near the site.[23] The masons then created ashlar, wherein the stones were polished and finished so as to make joints hardly visible.[23]

 

The original temple had a main sanctum sanctorum (vimana), which is estimated to have been 229 feet (70 m)[17] tall. The main vimana fell in 1837. The main mandapa audience hall (jagamohana), which is about 128 feet (39 m) tall, still stands and is the principal structure in the surviving ruins. Among the structures that have survived to the current day are the dance hall (Nata mandira) and the dining hall (Bhoga mandapa).[2][17]

 

Reliefs and sculpture

  

The walls of the temple from the temple's base through the crowing elements are ornamented with reliefs, many finished to jewelry-quality miniature details. The terraces contain stone statues of male and female musicians holding various musical instruments.[24] Other major works of art include sculptures of Hindu deities, apsaras and images from the daily life and culture of the people (artha and dharma scenes), various animals, aquatic creatures, birds, mythological creatures, and friezes narrating the Hindu texts. The carvings include purely decorative geometric patterns and plant motifs.[24] Some panels show images from the life of the king such as one showing him receiving counsel from a guru, where the artists symbolically portrayed the king as much smaller than the guru, with the king's sword resting on the ground next to him.[25]

 

The upana (moulding) layer at the bottom of the platform contains friezes of elephants, marching soldiers, musicians, and images depicting the secular life of the people, including hunting scenes, a caravan of domesticated animals, people carrying supplies on their head or with the help of a bullock cart, travelers preparing a meal along the roadside, and festive processions.[26] On other walls are found images depicting the daily life of the elite as well as the common people. For example, girls are shown wringing their wet hair, standing by a tree, looking from a window, playing with pets, putting on makeup while looking into a mirror, playing musical instruments such as the vina, chasing away a monkey who is trying to snatch items, a family taking leave of their elderly grandmother who seems dressed for a pilgrimage, a mother blessing her son, a teacher with students, a yogi during a standing asana, a warrior being greeted with a namaste, a mother with her child, an old woman with a walking stick and a bowl in her hands, comical characters, among others.[27]

 

The Konark temple is also known for its erotic sculptures of maithunas.[28] These show couples in various stages of courtship and intimacy, and in some cases coital themes. Notorious in the colonial era for their uninhibited celebration of sexuality, these images are included with other aspects of human life as well as deities that are typically associated with tantra. This led some to propose that the erotic sculptures are linked to the vama marga (left hand tantra) tradition.[5] However, this is not supported by local literary sources, and these images may be the same kama and mithuna scenes found integrated into the art of many Hindu temples.[5] The erotic sculptures are found on the temple's Shikhara, and these illustrate all the bandhas (mudra forms) described in the Kamasutra.[20]

 

Other large sculptures were a part of the gateways of the temple complex. These include life-size lions subduing elephants, elephants subduing demons, and horses. A major pillar dedicated to Aruna, called the Aruna Stambha, used to stand in front of the eastern stairs of the porch. This, too, was intricately carved with horizontal friezes and motifs. It now stands in front of the Jagannatha temple at Puri.[29]

Hindu deities

 

The upper levels and terrace of the Konark Sun temple contain larger and more significant works of art than the lower level. These include images of musicians and mythological narratives as well as sculptures of Hindu deities, including Durga in her Mahishasuramardini aspect killing the shape-shifting buffalo demon (Shaktism), Vishnu in his Jagannatha form (Vaishnavism), and Shiva as a (largely damaged) linga (Shaivism). Some of the better-preserved friezes and sculptures were removed and relocated to museums in Europe and major cities of India before 1940.[30]

 

The Hindu deities are also depicted in other parts of the temple. For example, the medallions of the chariot wheels of the Surya temple, as well as the anuratha artwork of the jagamohana, show Vishnu, Shiva, Gajalakshmi, Parvati, Krishna, Narasimha, and other gods and goddesses.[31] Also found on the jagamohana are sculptures of Vedic deities such as Indra, Agni, Kubera, Varuna, and Âdityas.[32]

Style

 

The temple follows the traditional style of Kalinga architecture. It is oriented towards the east so that the first rays of the sunrise strike the main entrance.[2] The temple, built from Khondalite rocks,[33][34] was originally constructed at the mouth of the river Chandrabhaga, but the waterline has receded since then.[citation needed] The wheels of the temple are sundials, which can be used to calculate time accurately to a minute.[35]

Other temples and monuments

 

The Konark Sun Temple complex has ruins of many subsidiary shrines and monuments around the main temple. Some of these include:

 

Mayadevi Temple – Located west-southwest from the entrance of the main temple,[36] it has been dated to the late 11th century, earlier than the main temple.[37] It consists of a sanctuary, a mandapa and, before it, an open platform. It was discovered during excavations carried out between 1900 and 1910. Early theories assumed that it was dedicated to Surya's wife and thus named the Mayadevi Temple. However, later studies suggested that it was also a Surya temple, albeit an older one that was fused into the complex when the monumental temple was built.[36] This temple also has numerous carvings and a square mandapa is overlain by a sapta-ratha. The sanctum of this Surya temple features a Nataraja. Other deities in the interior include a damaged Surya holding a lotus, along with Agni, Varuna, Vishnu, and Vayu.[38]

Vaishnava Temple – Located southwest of the so-called Mayadevi Temple, it was discovered during excavations in 1956. This discovery was significant because it confirmed that the Konark Sun Temple complex revered all the major Hindu traditions, and was not an exclusive worship place for the saura cult as previously believed. This is a small temple with sculptures of Balarama, Varaha, and Vamana–Trivikrama in its sanctum, marking it as a Vaishnavite temple. These images are shown as wearing dhoti and a lot of jewelry. The sanctum's primary idol is missing, as are images from some niches in the temple.[39] The site's significance as a place of Vaishnavism pilgrimage is attested to in Vaishnava texts. For example, Krishna Chaitanya, the early 16th-century scholar and founder of Gaudiya Vaishnavism, visited the Konark temple and prayed on its premises.[40]

Kitchen – This monument is found south of the bhoga mandapa (feeding hall). It, too, was discovered in excavations in the 1950s. It includes means to bring water, cisterns to store water, drains, a cooking floor, depressions in the floor probably for pounding spices or grains, as well several triple ovens (chulahs) for cooking. This structure may have been for festive occasions or a part of a community feeding hall.[41] According to Thomas Donaldson, the kitchen complex may have been added a little later than the original temple.[42]

Well 1 – This monument is located north of the kitchen, towards its eastern flank, was probably built to supply water to the community kitchen and bhoga mandapa. Near the well are a pillared mandapa and five structures, some with semi-circular steps whose role is unclear.[43]

Well 2 – This monument and associated structures are in the front of the northern staircase of the main temple, with foot rests, a washing platform, and a wash water drain system. It was probably designed for the use of pilgrims arriving at the temple.[44]

 

A collection of fallen sculptures can be viewed at the Konark Archaeological Museum, which is maintained by the Archaeological Survey of India.[45] The fallen upper portion of the temple is believed to have been studded with many inscriptions.[46]

 

History

 

Ancient Texts

 

The oldest surviving Vedic hymns, such as hymn 1.115 of the Rigveda, mention Surya with particular reverence for the "rising sun" and its symbolism as dispeller of darkness, one who empowers knowledge, the good, and all life.[14] However, the usage is context specific. In some hymns, the word Surya simply means sun as an inanimate object, a stone, or a gem in the sky (Rigvedic hymns 5.47, 6.51 and 7.63) while in others it refers to a personified deity.[14][47][48] In the layers of Vedic texts, Surya is one of the several trinities along with Agni and either Vayu or Indra, which are presented as an equivalent icon and aspect of the Hindu metaphysical concept called the Brahman.[49]

 

In the Brahmanas layer of Vedic literature, Surya appears with Agni (fire god) in the same hymns.[50] Surya is revered for the day, and Agni for its role during the night.[50] According to Kapila Vatsyayan, the concept of a Surya–Agni relationship evolves, and in later literature Surya is described as Agni representing the first principle and the seed of the universe.[51] It is in the Brahmanas layer of the Vedas,[52][53] and the Upanishads that Surya is explicitly linked to the power of sight, and to visual perception and knowledge. He is then internalized and said to be the eye, as ancient Hindu sages suggested abandonment of external rituals to gods in favor of internal reflection and meditation of the gods within, in one's journey to realize the Atman (soul, self) within, in texts such as the Brihadaranyaka Upanishad, Chandogya Upanishad, Kaushitaki Upanishad, and others.[54][55][56]

 

The Mahabharata epic opens its chapter on Surya by reverentially calling him the "eye of the universe, soul of all existence, origin of all life, goal of the Samkhyas and Yogis, and symbolism for freedom and spiritual emancipation".[14] In the Mahabharata, Karna is the son of Surya and an unmarried princess named Kunti.[14] The epic describes Kunti's difficult life as an unmarried mother, then her abandonment of Karna, followed by her lifelong grief. Baby Karna is found and then adopted, and grows up to become one of the central characters in the great battle of Kurukshetra where he fights his half-brothers.[57]

 

Konark in texts

 

Konark, also referred to in Indian texts by the name Kainapara, was a significant trading port by the early centuries of the common era.[58] The current Konark temple dates to the 13th century, though evidence suggests that a sun temple was built in the Konark area by at least the 9th century.[59] Several Puranas mention Surya worship centers in Mundira, which may have been the earlier name for Konark, Kalapriya (Mathura), and Multan (now in Pakistan).[60] The Chinese Buddhist pilgrim and traveler Hiuen-tsang (also referred to as Xuanzang) mentions a port city in Odisha named Charitra. He describes the city as prosperous, with five convents and "storeyed towers that are very high and carved with saintly figures exquisitely done". Since he visited India in the 7th century, he could not have been referring to the 13th-century temple, but his description suggests either Konark or another Odisha port city already featuring towering structures with sculptures.[40]

 

According to the Madala Panji, there was at one time another temple in the region built by Pundara Kesari. He may have been Puranjaya, the 7th-century ruler of the Somavasmi Dynasty.[61]

 

Construction

 

The current temple is attributed to Narasimhadeva I of the Eastern Ganga Dynasty, r. 1238–1264 CE– . It is one of the few Hindu temples whose planning and construction records written in Sanskrit in the Odiya script have been preserved in the form of palm leaf manuscripts that were discovered in a village in the 1960s and subsequently translated.[62] The temple was sponsored by the king, and its construction was overseen by Siva Samantaraya Mahapatra. It was built near an old Surya temple. The sculpture in the older temple's sanctum was re-consecrated and incorporated into the newer larger temple. This chronology of temple site's evolution is supported by many copper plate inscriptions of the era in which the Konark temple is referred to as the "great cottage".[40]

 

According to James Harle, the temple as built in the 13th century consisted of two main structures, the dance mandapa and the great temple (deul). The smaller mandapa is the structure that survives; the great deul collapsed sometime in the late 16th century or after. According to Harle, the original temple "must originally have stood to a height of some 225 feet (69 m)", but only parts of its walls and decorative mouldings remain.[5]

Damage and ruins

  

The temple was in ruins before its restoration. Speculation continues as to the cause of the destruction of the temple. Early theories stated that the temple was never completed and collapsed during construction. This is contradicted by textual evidence and evidence from inscriptions. The Kenduli copper plate inscription of 1384 CE from the reign of Narasimha IV seems to indicate that the temple was not only completed but an active site of worship. Another inscription states that various deities in the temple were consecrated, also suggesting that construction of the temple had been completed.[63] A non-Hindu textual source, the Akbar-era text Ain-i-Akbari by Abul Fazl dated to the 16th century, mentions the Konark temple,[40] describing it as a prosperous site with a temple that made visitors "astonished at its sight", with no mention of ruins.[63][64][65]

 

Texts from the 19th century do mention ruins, which means the temple was damaged either intentionally or through natural causes sometime between 1556 and 1800 CE. The intentional-damage theory is supported by Mughal era records that mention the Muslim invader Kalapahar attacking and destroying Jagannath Puri and the Konark temple.[63][66][67] Other texts state that the temple was sacked several times by Muslim armies between the 15th and 17th centuries.[1][40] Islamic texts describing the raids of Kalapahar mention his army's first attempt to destroy the temple in 1565, but they failed. They inflicted only minor damage and carried away the copper kalasa.[40]

A medieval era description of Konark

When nine flights of steps are passed, a spacious court appears with a large arch of stone upon which are carved the sun and other planets. Around them are a variety of worshippers of every class, each after its manner with bowed heads, standing, sitting, prostrate, laughing, weeping, lost in amaze or in rapt attention, and following these are divers musicians and strange animals which never existed but in imagination.

 

The controversial Hindu text Madala Panji and regional tradition state that Kalapahad attacked again and damaged the temple in 1568.[68] The natural-damage theory is supported by the nearness of the temple to the shore and the monsoons in the region that would tend to cause damage. However, the existence of nearby stone temples in the Odisha region that were built earlier and have stood without damage casts doubt to this theory. According to P. Parya, the number of rings of moss and lichen growth found on the stone ruins suggests the damage occurred sometime around the 1570s, but this approach does not indicate why or by whom.[63]

 

According to Thomas Donaldson, evidence suggests that the damage and the temple's ruined condition can be dated to between the late 16th century and the early 17th century from the records of various surveys and repairs found in early 17th-century texts. These also record that the temple remained a site of worship in the early 17th century. These records do not state whether the ruins were being used by devotees to gather and worship, or part of the damaged temple was still in use for some other purpose. This evidence of the use of the temple, however, contradicts any theories that the late 16th-century Muslim invasion had completely destroyed the site.[69]

Aruna Stambha

 

In the last quarter of the 18th century, the Aruna stambha (Aruna pillar) was removed from the entrance of Konark temple and placed at the Singha-dwara (Lion's Gate) of the Jagannath temple in Puri by a Maratha Brahmachari named Goswain (or Goswami).[70][71] The pillar, made of monolithic chlorite, is 33 feet 8 inches (10.26 m) tall and is dedicated to Aruna, the charioteer of the Sun god.[71]

Preservation Efforts

  

In 1803 the East India Marine Board requested the Governor General of Bengal that conservation efforts be undertaken. However, the only conservation measure put in place at the time was to prohibit further removal of stones from the site. Lacking structural support, the last part of the main tower still standing, a small broken curved section, collapsed in 1848.[72]

 

The then-Raja of Khurda, who had jurisdiction over this region in the early 19th century, removed some stones and sculptures to use in a temple he was building in Puri. A few gateways and some sculptures were destroyed in the process.[73] In 1838 the Asiatic Society of Bengal requested that conservation efforts be undertaken, but the requests were denied, and only measures to prevent vandalism were put in place.[72]

 

In 1859 the Asiatic Society of Bengal proposed, and in 1867 attempted to relocate an architrave of the Konark temple depicting the navagraha to the Indian Museum in Calcutta. This attempt was abandoned as funds had run out.[72] In 1894 thirteen sculptures were moved to the Indian Museum. Local Hindu population objected to further damage and removal of temple ruins. The government issued orders to respect the local sentiments.[72] In 1903, when a major excavation was attempted nearby, the then-Lieutenant governor of Bengal, J. A. Baurdilon, ordered the temple to be sealed and filled with sand to prevent the collapse of the Jagamohana. The Mukhasala and Nata Mandir were repaired by 1905.[63][74]

 

In 1906 casuarina and punnang trees were planted facing the sea to provide a buffer against sand-laden winds.[72] In 1909 the Mayadevi temple was discovered while removing sand and debris.[72] The temple was granted World Heritage Site status by the UNESCO in 1984.[2]

 

Reception

 

The Konark Sun Temple has attracted conflicting reviews. According to Coomaraswamy, the Konark Sun Temple marks the high point of the Odisha style of Nagara architecture.[75]

 

The colonial-era reception of the temple ranged from derision to praise. Andrew Sterling, the early colonial-era administrator and Commissioner of Cuttack questioned the skill of the 13th-century architects, but also wrote that the temple had "an air of elegance, combined with massiveness in the whole structure, which entitles it to no small share of admiration", adding that the sculpture had "a degree of taste, propriety and freedom which would stand a comparison with some of our best specimens of Gothic architectural ornament".[76] The Victorian mindset saw pornography in the artwork of Konark and wondered why there was no "shame and guilt in this pleasure in filth", while Alan Watts stated that there was no comprehensible reason to separate spirituality from love, sex, and religious arts.[77] According to Ernest Binfield Havell, the Konark temple is "one of the grandest examples of Indian sculpture extant", adding that they express "as much fire and passion as the greatest European art" such as that found in Venice.[78]

 

Indian writers, too, have expressed a spectrum of opinions. For example, the leftist author Bhattacharya criticized the "brahmanical temple erotica", offering it as evidence of "female exploitation by the dominant classes of Hindu male society", and a "reflection of abnormal sex desires".[79] In contrast, the Nobel Laureate Tagore wrote,

 

Here the language of stone surpasses the language of human.

— Rabindranath Tagore[80][81]

 

Did You Get What I Mean

Dedicated to my dearest Blythemaniaco

 

I have for many years wanted to see the very old little church known today as “la Madelène de Bédoin”. Already in 2021, all I had managed to gather was a glimpse of its lovely bell tower, and a brief chat with the owner of what is now a private property, which conversation allowed me to understand that he was then having guests and that intruding upon the party with photographic equipment to document his Romanesque chapel was not appropriate.

 

Since then, I tried many different ways to approach either the family or the usual “Friends of the Chapel” non-profit organization in order to weave my way through and into the property, to no avail. In the Fall of 2024, while preparing for our October trip to Provence, I tried again, and that time I struck pay dirt; all obstacles were removed, all doors and barriers were opening, and even our schedule aligned with that of the owners, through the cordial welcome of one of their daughters. May she be thanked! I will say no more.

 

The Provençal village of Bédoin is located roughly between Vaison-la-Romaine and Carpentras, in the shade of Mount Ventoux, “the Giant of Provence”. No one knows why this little church, set in a quiet vale of olive trees a stone’s throw from the village itself, is dedicated to Mary Magdalene, but this couldn’t have happened prior to the 12th century, which is when the cult of that particular saint spread through Provence. The church is quite a bit older, and seems to have been dedicated to Saint Peter before. Indeed, one of the oldest parchments kept in the archives of the Benedictine abbey of Montmajour, dated around 960–70, mentions a deed of gift of several churches of the village of Bédoin to the abbey that had then just been founded by Teucindus in 947 or 949; among them was a so-named Saint Peter of Monastrol (which means “small monastery”), and that one was dubbed “the most important church outside the village of Bédoin” —hence, obviously, the one we know today as La Madelène, with this unusual spelling typical of Provence.

 

Having become a priory of Montmajour, Bédoin had, in turn, several “sub-priories” depending from it. All of them were joined in 1502 by a papal bull to the chapter of canons of the Carpentras Cathedral, probably following the monastic decadence subsequent to the in commendam placement of the abbey. Saint Peter was thus brought down to the level of a simple rural priory. It was probably then that the church’s dedication was changed to that of Magdalene.

 

Then came the ravages of the French Revolution, which proved exceptionally violent in Bédoin, but left our little church in a comparatively not too bad state. In 1970, a small community of Benedictine monks restored monastic life in Bédoin, but the monastery, in need of more space than was available, was transferred to the nearby village of Le Barroux in 1980 and the property was sold to the family that stills currently owns it.

 

Listed as a Historic Landmark in 1947, the priory church of La Madelène was built around Year 1000, with the top floor of its bell tower slightly more recent (around 1070–90). It is a charming example of the so-called “First Romanesque Art”, a squat little church of basilical floor plan with only two rows, yet three naves and three semi-circular apses. Like most edifices of the early Romanesque age, the walls are much thicker than necessary, and the windows are scarce and narrow.

 

Access to the church nowadays is via a narrow, barrel-arched doorway opened in the southern side wall, but that opening must be recent, judging by the aspect of the archivolt.

 

The inside is small and difficult to photograph. Here we are under the bell tower, in the central part, with the main apse to the right and the northern one in the background, lit by a halogen lamp shining at the vault.

 

True to the teaching of Dom Angelico, osb, I did not forget my gas lighter, so I could light the candles on the altar...

Dedicated to my friend Elibeth, an Elizabeth with a z (Elizabeth025 - www.flickr.com/photos/elizbeth_brannin/), as she is always looking fo the sun!

 

- Dépliage couleur

Dedicated to our blooming bud......."Yasin"

dedicated to my dear friend Daniel Virella

Dedicated to Nydia Sofia Fernades to thank her for her help through the Nature's Carousel group

 

- Image de rayons de soleil

 

Dédié à Nydia Sofia Fernandes pour la remercier de son aide par le biais du groupe Carrousel de la Nature

Dedicated to Agh Pedi .My oldest & dearest friend who beats me every time.

thanks for being you, you are the best husband, Father and

nonno in the world keep health and happy we love you

 

Dedicated to Sandra and Teresa, what a wonderful time we had back in the Summer.

Joshua Tree National park, California

 

CALIFORNIA BARREL CACTUS / COMPASS CACTUS

Ferocactus cylindraceus (formerly F. acanthodes)

 

"Thriving in hot deserts, this barrel cactus enjoys precipitous habitats. There is no pronounced difference between its central and radial spines, but central ones are stouter, curved, ridged, and sometimes hooked.

 

Desert: Sonoran and Mojave deserts of southern California, southern Arizona, southern Nevada, and southwestern Utah.

Height: 4-8 feet

Spines: Dense, light yellow to bright red hiding the plant barrel

Flowers: Orange, red or yellow appear in July and August

Fruit: Yellow, fleshy

Elevation: 200-5,000 feet"

Dedicated to my dear Yu-Fen

whose drawings reminded me of this construction!

Moscow. Monino. Central Museum of Air Forces.

 

Russian manned spaceplane. 8 launches, 1976.10.11 to 1978.09.15 . Atmospheric flight test version of the Spiral OS manned spaceplane. The 105-11 incorporated the airframe and some of the systems of the planned orbital version.

The MiG OKB had studied a two stage manned orbital spacecraft in collaboration with the Korolev (overall system integration) and Tupolev (Mach 6 airbreathing first stage) since 1965. Go-ahead to actually proceed with development of the manned orbital vehicle was given on 26 June 1966 and Lozino-Lozinsky was selected as project manager. However the ambitious project never had the leadership support or funding to meet its aggressive schedule. A cosmonaut training group was formed, but went through many changes before being dissolved. After the decision to proceed with the Buran space shuttle, all that was left of Spiral was a subsonic aerodynamic test vehicle, now designated EPOS (Experimental Passenger Orbital Aircraft) and flown by Air Force test pilots. On 11 October 1976 this made its first flight, taking off from an old dirt airstrip near Moscow, flying straight ahead to an altitude of 560 m, and landing at the Zhukovskiy flight test center 19 km away. One year later, on November 27, the first air-drop launch from a Tu-95K (used previously for Kh-20 air to surface missile tests) was made from an altitude of 5,000 m, with landing on skids on a beaten earth air strip. The eighth and final flight was made in September 1978, resulting in a hard landing and the write-off of the aircraft. First and last flights were made by test pilot A. G. Festovets. The eight flights were considered sufficient to characterize the spaceplane's subsonic aerodynamic characteristics and airbreathing systems. Although the MiG 105-11 was designed by the bureau to be adapted directly into a manned orbital spaceplane for launch from a Vostok or Soyuz booster, the decision was taken to use the configuration but develop a larger manned orbital vehicle for launch from the Zenit booster or by other means (see Uragan and Bizan).

 

The 105-11 incorporated the airframe and some of the systems of the planned orbital version. The spaceplane itself was a flat-bottomed lifting body with a large upturned nose that earned it the nickname 'Lapot' (wooden shoe). The nose design was found to greatly reduce afterbody heating during reentry and was adopted by NASA in its HL-20 proposal of the 1980's. The load-bearing structure, like that of the US X-20, consisted of a network of struts and longerons. The outer skin was articulated to permit thermal expansion during reentry. A unique feature of the spaceplane were the variable dihedral wings. These were set at a 60 degree angle above horizontal during launch, orbit, and reentry, where they served as vertical stabilizers. After becoming subsonic, dual electric actuators moved them to a horizontal position, where they served as wings, substantially increasing the lift of the spaceplane for airbreathing operations. The main body of the spaceplane had a sweepback angle of 78 degrees, and the wings, 55 degrees. The large vertical stabilizer had a sweepback of 60 degrees. Aerodynamic controls consisted of the vertical rudder, elevons in the wings, and air brakes mounted at the top rear of the fuselage. Landing gear normally consisted of four skids, in a tail-dragging configuration, the long frontal skids deploying in a complex manner from landing gear bays mounted on the sides of the spaceplane above the heat shield.

 

The airbreathing propulsion consisted of a Koliesov RD-36-35K turbojet of 2,350 kgf with 500 kg of fuel, which amounted to 10 minutes of cruise at full thrust. This was used, with wheels attached to the forward skids, for takeoffs from unpaved airstrips. In the orbital version, it would give the spaceplane a chance to 'go around' or divert to a secondary airfield in the event of bad weather or a missed approach (the US Shuttle was originally to have such engines, but they were dropped for weight reasons). The 176 kg engine was fed from a dorsal intake at the base of the vertical stabilizer. This intake was covered during launch and orbital operations; an actuator opened the housing once the spaceplane reached subsonic speed.

 

Orbital propulsion consisted of a 1,500 kgf primary engine, with two 40 kgf backup engines. Orbital attitude control and translation were provided by two reaction control system (GDU) pods at the rear of the spaceplane flanking the backup engines. There were a total of six 16 kgf engines for coarse adjustment and ten 1 kgf engines for fine maneuvers. Fuel tanks for these system were located in the center of the spaceplane.

 

The cosmonaut-pilot sat in an insulated escape capsule, which could be ejected free of the spaceplane in an emergency. Normally the pilot had to climb into the spaceplane through a hatch above the seat. Controls consisted of a conventional control column and rudder pedals, with separate controllers for the jet engine and the rocket engines. An automatic navigation and control system (SNAU) operated the aerodynamic or reaction controls according to the fight regime. Manual backup was available for the aerodynamic controls.

  

Crew Size: 1. RCS Coarse No x Thrust: 6 x 157 N. RCS Fine No x Thrust: 10 x 10 N.

 

Gross mass: 4,220 kg (9,300 lb).

Unfuelled mass: 3,720 kg (8,200 lb).

Height: 8.50 m (27.80 ft).

Diameter: 2.80 m (9.10 ft).

Span: 6.40 m (20.90 ft).

Thrust: 14.70 kN (3,305 lbf).

First date: 10/11/1976 .

Last date: 9/15/1978 .

Number: 8 .

 

www.astronautix.com/craft/mig10511.htm

Dedicated to CharsShots mother, Donna.

Dedicated to Victoria Wood who died age 62. RIP Victoria - I will miss you and your wonderful sense of humour ♥️ Thoughts are with your family at this sad time.

captainkimo.com/photographer-at-coral-cove-park-shooting-...

 

I went out last night with a couple of photographers to shoot the moon rise. The weather wasn't ideal to say the least, but we were hoping for some luck. I managed to get a bunch of shots but none were cooler than this photo of Steve shooting the moon rays that was bursting through the clouds. I think the human element really added an extra dimension to the photo that would otherwise be bland without it.

 

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This image is dedicated to the victims of the powerful earthquake that hit central Italy (Abruzzo) early Monday, killing 295 people, and leaving around 70,000 homeless.

 

Monica B, Davide, Alice, Boss, Striscia, Mammina, Zoppa, Nera, George C, Michael D, Antonio B, Richard G, Caterina, Oswald, Jack Baeur, Moka, Lilli, Lena, Oglia, Gigia and me express our deepest condolences to the families of the victims and to those injured in the earthquake here in Italy.

Fortunately we live about 670 km (about 416,31 miles) away from the earthquake epicentre.

*******************************************************************************

♰ Update: Monica crossed the Rainbow Bridge on June 1st, 2023.

Note on reverse „Zum gefeilligen Angedenken an Ede Staschinsky. Kriegszeit 1914 / 15.“

 

A crisp studio portrait of four infantry Unteroffiziere and a Vizefeldwebel from an as yet unidentified formation, one of whom is presumably Ede Staschinsky.

PRESS"L"

Gothic altarpiece (15th century) dedicated to Saint Sernín, painted on panel and arranged into two floors and three aisles. Church of Sant Serni in the village of Nagol, in the parish of Sant Julián de Loria, in the Principality of Andorra.

It is known that the church was built in the 11th century because the National Archives of Andorra preserves the certificate of its consecration, dated 1055 and executed by Bishop Guillem Guifredo de Seo de Urgell.

Retablo gótico (s. XV) dedicado a San Sernín, pintado sobre tabla y con una organización en dos pisos y tres calles.Iglesia de Sant Serni del pueblo de Nagol, en la parroquia de San Julián de Loria, en el Principado de Andorra.

Se sabe que la iglesia fue edificada en el siglo xi porque en los Archivos Nacionales de Andorra se conserva el acta de su consagración, fechada en 1055 y realizada por el obispo Guillem Guifredo de Seo de Urgel.

Dedicated to my friend Lars van de Goor

 

Dedicated to my flickr-friend: goat mountain.

Indiana and Hungary. We live on a similar latitudinal circle!:-)

Tulip trees native to eastern North America, but there are a lot of amazing tulip tree in Europe too.

Dedicated to Fanoula,

Zoologisch Botanischer Garten Stuttgart

Can be discover under the stairs of FARMERS Market at Beverly Hills,Ca.

 

A Masterpiece dedicated to all Flicking Flickrs friends and contacts.!

the symbol is in her/his heart.! :-)

back in September

Dedicated to Private Croquet...

just wanna add that i don't get the hello kitty craze :O)

 

Wage 286/365.

 

Wage takes pictures day or night! I can't find his shots from this day, but if I do, I will post them here. :)

dedicated to andi, ioan and gold... :)

*Dedicated to the love of my life* like all of my pictures my Sirenia.

Thanks my one and only Sirenia for the titles :)

Dedicated starfighter build, a planned replacement for the F.1 as pictured here flic.kr/p/RAHBNt