Dedicated to my brother Drew, because Kumiko was a gift from him ^^

dedicated to Alisaie Leveilleur.

History

 

The Bishop's throne

 

The city of Chester was an important Roman stronghold. There may have been a Christian basilica on the site of the present cathedral in the late Roman era, while Chester was controlled by Legio XX Valeria Victrix. Legend holds that the basilica was dedicated to St Paul and St Peter. This is supported by evidence that in Saxon times the dedication of an early chapel on this site was changed from St Peter to St Werburgh. In the 10th century, St Werburgh's remains were brought to Chester, and 907 AD her shrine was placed in the church. It is thought that Ethelda turned the church into a college of secular canons, and that it was given a charter by King Edgar in 968. The abbey, as it was then, was restored in 1057 by Leofric, Earl of Mercia and Lady Godiva. This abbey was razed to the ground around 1090, with the secular canons evicted, and no known trace of it remains.

In 1093 a Benedictine monastery was established on the site by Hugh Lupus, Earl of Chester, and the earliest surviving parts of the structure date from that time. The abbey church was not at that time the cathedral of Chester; from 1075 to 1082 the cathedral of the diocese was the nearby church of St. John the Baptist, after which the see was transferred to Coventry. In 1538, during the dissolution of the monasteries, the monastery was disbanded and the shrine of St Werburgh was desecrated. In 1541 St Werburgh's abbey became a cathedral of the Church of England by order of Henry VIII. At the same time, the dedication was changed to Christ and the Blessed Virgin. The last abbot of St Werburgh’s Abbey, Thomas Clarke, became the first dean of the new cathedral at the head of a secular chapter.

While no trace of the 10th century church has been discovered, there is much evidence of the monastery of 1093. This work in the Norman style may be seen in the north west tower, the north transept and in remaining parts of the monastic buildings. The abbey church, beginning with the Lady Chapel at the eastern end, was extensively rebuilt in Gothic style during the 13th and 14th centuries. At the time of the dissolution of the monasteries, the cloister, the central tower, a new south transept, the large west window and a new entrance porch to the south had just been built in the Perpendicular style, and the south west tower of the façade had been begun. The west front was given a Tudor entrance, but the tower was never completed.

In 1636 the space beneath the south west tower became a bishop's consistory court. It was furnished as such at that time, and is now a unique survival in England. Until 1881, the south transept, which is unusually large, also took on a separate function as an independent ecclesiastical entity, the parish church of St Oswald. Although the 17th century saw additions to the furnishings and fittings, there was no further building work for several centuries. By the 19th century, the building was badly in need of restoration. The present homogeneous appearance that the cathedral presents from many exterior angles is largely the work of Victorian restorers, particularly Sir George Gilbert Scott. The twentieth century has seen continued maintenance and restoration. In 1973–75 a detached belfry designed by George Pace was erected in the grounds of the cathedral. In 2005 a new Song School was added to the cathedral.

 

External appearance

 

The cathedral is built of New Red Sandstone, like the cathedrals of Carlisle, Lichfield and Worcester. The stone lends itself to detailed carving, but is also friable to rain and wind, and is badly affected by pollution. With the other red sandstone buildings, Chester is one of the most heavily restored of England's cathedrals. The restoration, which included much refacing and many new details, took place mainly in the 19th century.

Because the south transept is similar in dimension to the nave and choir, views of the building from the south-east and south-west give the impression of a building balanced around a central axis, with its tower as the hub.See image, top The tower is of the late 15th century Perpendicular style, but its four large battlemented turrets are the work of the restoration architect George Gilbert Scott. With its rhythmic arrangement of large, traceried windows, pinnacles, battlements and buttresses, the exterior of Chester Cathedral presents a fairly homogeneous character, which is an unusual feature as England's cathedrals are in general noted for their stylistic diversity. Close examination reveals window tracery of several building stages from the 13th to the early 16th century. The richness of the 13th-century tracery is accentuated by the presence of ornate, crocketted drip-mouldings around the windows; those around the perpendicular windows are of simpler form.See image, top

 

The west front of the cathedral is not of particular architectural significance, as neither of its towers was completed. To the north is lower stage of a Norman tower, while to the south is the lower stage of a tower designed and begun, probably by Seth and George Derwall, in 1508, but left incomplete following the dissolution of the monastery in 1538. The façade is dominated by a large eight-light window in the Perpendicular style, which rises above a Tudor screen-like porch.The cathedral's façade is largely obscured from view by the building previously used as the King's School, which is now a branch of Barclays Bank. The door of the west front is not used as the normal entrance to the cathedral, which is through the south west porch. This porch was probably designed by Seth Derwall, and it formed part of the same late 15th-century building programme as the south transept, central and southwest towers, and cloister.

The nave, looking towards the choir

 

Interior

 

The interior of Chester Cathedral gives a warm and mellow appearance because of the pinkish colour of the sandstone. The proportions appear spacious because the view from the west end of the nave to the east end is unimpeded by a pulpitum and the nave, although not long, is both wide and high compared with many of England's cathedrals. The piers of the nave and choir are widely spaced, those of the nave carrying only the clerestory of large windows with no triforium gallery.See image, left The proportions are made possible partly because the ornate stellar vault, like that at York Minster, is of wood, not stone.

Norman remnants

 

The present church, dating from around 1283 to 1537, replaced the earlier monastic church founded in 1093 and built in the Norman style. It is believed that the newer church was built around the older one. That the few remaining parts of the Norman church are of small proportions, while the height and width of the Gothic church are generous would seem to confirm this belief. Aspects of the design of the Norman interior are still visible in the north transept, which retains wall arcading and a broadly moulded arch leading to the sacristy, which was formerly a chapel. The transept has retained an early 16th-century coffered ceiling with decorated bosses, two of which are carved with the arms of Henry VIII and Cardinal Wolsey.

 

The north west tower is also of Norman construction. It serves as the baptistry and houses a black marble font, consisting of a bowl on a large baluster dating from 1697. The lower part of the north wall of the nave is also from the Norman building, but can only be viewed from the cloister because the interior has been decorated with mosaic.

Early English

 

The Early English Gothic chapter house, built between 1230 and 1265, is rectangular and opens off a "charming" vestibule leading from the north transept. The chapter house has grouped windows of simple untraceried form. Alec Clifton-Taylor describes the exterior of this building as a "modest but rather elegant example of composition in lancets" while Pevsner says of the interior "[It is] a wonderfully noble room" which is the "aesthetic climax of the cathedral". To the north of the chapter house is the slype, also Early English in style, and the warming room, which contains two large former fireplaces. The monastic refectory to the north of the cloister is of about the same date as the chapter house.

 

The Lady Chapel to the eastern end of the choir dates from between 1265 and 1290. It is of three bays, and contains the Shrine of St Werburgh, dating from the 14th century. The vault of the Lady Chapel is the only one in the cathedral that is of stone. It is decorated with carved roof bosses representing the Trinity, the Virgin and Child, and the murder of St Thomas à Becket. The chapel also has a sedilia and a piscina.

 

Decorated Gothic

The choir, looking towards the nave

 

The choir, of five bays, was built between 1283 and 1315 to the design of Richard Lenginour, and is an early example of Decorated Gothic architecture. The piers have strongly modelled attached shafts, supporting deeply moulded arches. There is a triforium gallery with four cusped arches to each bay.See image, right The sexpartite vault, which is a 19th century restoration, is supported by clusters of three shafts which spring from energetic figurative corbels. The overall effect is robust, and contrasts with the delicacy of the pinnacled choir stalls, the tracery of the windows and the rich decoration of the vault which was carried out by the ecclesiastical designers, Clayton and Bell. The choir stalls, dating from about 1380, are one of the glories of the cathedral.

The aisles of the choir previously both extended on either side of the Lady Chapel. The south aisle was shortened in about 1870 by George Gilbert Scott, and given an apsidal east end, becoming the chapel of St Erasmus. The eastern end of the north aisle contains the chapel of St Werburgh.

The nave of six bays, and the large, aisled south transept were begun in about 1323, probably to the design of Nicholas de Derneford. There are a number of windows containing fine Flowing Decorated tracery of this period. The work ceased in 1375, in which year there was a severe outbreak of plague in England. The building of the nave was recommenced in 1485, more than 150 years after it was begun. The architect was probably William Rediche. Remarkably, for an English medieval architect, he maintained the original form, changing only the details. The nave was roofed with a stellar vault rather like that of the Lady Chapel at Ely and the choir at York Minster, both of which date from the 1370s. Like that at York, the vault is of wood, imitating stone.

Perpendicular Gothic

From about 1493 until 1525 the architect appears to have been Seth Derwall, succeeded by George Derwall until 1537. Seth Derwall completed the south transept to a Perpendicular Gothic design, as seen in the transomed windows of the clerestory. He also built the central tower, southwest porch and cloisters. Work commenced on the south west tower in 1508, but it had not risen above the roofline at the time of the dissolution of the monasteries, and has never been completed. The central tower, rising to 127 feet (39 m), is a “lantern tower” with large windows letting light into the crossing. Its external appearance has been altered by the addition of four battlemented turrets by George Gilbert Scott in the 19th century.

  

The Perpendicular Gothic cloister is entered from the cathedral through a Norman doorway in the north aisle. The cloister is part of the building programme that commenced in the 1490s and is probably the work of Seth Daerwell.

The south wall of the cloister, dating from the later part of the Norman period, forms the north wall of the nave of the cathedral, and includes blind arcading.

Among the earliest remaining structures on the site is an undercroft off the west range of the cloisters, which dates from the early 12th century, and which was originally used by the monks for storing food.

It consists of two naves with groin vaults and short round piers with round scalloped capitals.

Leading from the south of the undercroft is the abbot's passage which dates from around 1150 and consists of two bays with rib-vaulting. Above the abbot's passage, approached by a stairway from the west cloister, is St Anselm's Chapel which also dates from the 12th century. It is in three bays and has a 19th-century Gothic-style plaster vault. The chancel is in one bay and was remodelled in the early 17th century. The screen, altar rails, holy table and plaster ceiling of the chancel date from the 17th century. The north range of the cloister gives access to a refectory, built by Simon de Whitchurch in the 13th century. It contains an Early English pulpit, approached by a staircase with an ascending arcade. The only other similar pulpit in England is in Beaulieu Abbey.

The Quadripartite vault of the choir

the 19th century the fabric of the building had become badly weathered, with Mr. Charles Hiatt writing that "the surface rot of the very perishable red sandstone, of which the cathedral was built, was positively unsightly" and that the "whole place previous to restoration struck one as woebegone and neglected; it perpetually seemed to hover on the verge of collapse, and yet was without a trace of the romance of the average ruin". Between 1818 and 1820 the architect Thomas Harrison restored the south transept, adding corner turrets. This part of the building served until 1881 as the parish church of St Oswald, and it was ecclesiastically separate. From 1844 R. C. Hussey carried out a limited restoration including work on the south side of the nave.

 

The most extensive restoration was carried out by the Gothic Revival architect, Sir George Gilbert Scott, who between 1868 and 1876 "almost entirely recased" the cathedral. In addition to extensive additions and alterations to the body of the church, Scott remodelled the tower, adding turrets and crenellations. Scott chose sandstone from the quarries at Runcorn for his restoration work. In addition to the restoration of the fabric of the building, Scott designed internal fittings such as the choir screen to replace those destroyed during the Civil War. He built the fan vault of the south porch, renewed the wooden vault of the choir and added a great many decorative features to the interior. Later in the century, from 1882, Sir Arthur Blomfield and his son Charles made further additions and modifications, including restoring and reinstating the Shrine of St Werburgh. More work was carried out in the 20th century by Sir Giles Gilbert Scott between 1891 and 1913, and by F. H. Crossley in 1939.

 

Rare fittings

 

The treasures of Chester Cathedral are its rare fittings, specifically its choir stalls and the 17th century furnishing of the bishop’s consistory court in the south tower, which is a unique survival. The choir stalls date from about 1380. They have high, spiky, closely set canopies, with crocketed arches and spirelets. The stall ends have poppyheads and are rich with figurative carving. The stalls include 48 misericords, all but five of which are original, depicting a variety of subjects, some humorous and some grotesque. Pevsner states that they are "one of the finest sets in the country",while Alec Clifton-Taylor calls them “exquisite” and says of the misericords that “for delicacy and grace [they] surpass even those at Lincoln and Beverley”.

Stained glass

Chester suffered badly at the hands of the Parliamentary troops. In consequence, its stained glass dates mainly from the 19th century. Of the earlier Victorian firms, William Wailes is the best represented here, as well as Hardman & Co.. Glass from the High Victorian period is well represented by two leading London firms, Clayton and Bell and Heaton, Butler and Bayne. The Aesthetic style is represented by Kempe. There are also several notable modern windows, the most recent being the refectory window of 2001 by Ros Grimshaw which depicts the Creation.

Organ

 

In 1844, an organ by Gray & Davison of London was installed in the cathedral, replacing an instrument with parts dating back to 1626. The organ was rebuilt and enlarged by Whiteley Bros of Chester in 1876, to include harmonic flutes and reeds by Cavaillé-Coll. It was later moved to its present position at the front of the north transept. In 1910 William Hill & Son of London extensively rebuilt and revoiced the organ, replacing the Cavaillé-Coll reeds with new pipes of their own. The choir division of the organ was enlarged and moved behind the choirstalls on the south side. The instrument was again overhauled by Rushworth and Dreaper of Liverpool in 1969, when a new mechanism and some new pipework made to a design drawn up by Roger Fisher was installed. Since 1991 the organ has been in the care of David Wells of Liverpool.

 

Communion plate

 

The communion plate includes two flagons dated 1662–63, two small and two large patens dated 1662, a silver chalice dating from about 1665, a silver gilt alms dish dated 1669, a chalice spoon of 1691, two small alms dishes dated 1737, two chalices dated 1838, a small chalice dated 1897, a small paten of 1903, two candlesticks dated 1662 and two vergers' maces of 1662.

 

Tour of features

 

Nave

 

The west end of the nave is dominated by an eight-light window in the Perpendicular Gothic style which almost fills the upper part of the west wall. It contains stained glass designed by W. T. Carter Shapland dating from 1961 and depicts the Holy Family in the middle two lights, flanked by the northern saints Werburgh, Oswald, Aidan, Chad and Wilfrid, and Queen Ethelfleda.

The stained glass in the north aisle, dated 1890, is by Heaton, Butler and Bayne.[35] The south aisle includes three stained glass windows, dated 1992, designed and made by Alan Younger to replace windows damaged in the Second World War. They were donated by the 6th Duke of Westminster to celebrate the 900th anniversary of the cathedral.[36] The stained glass in another window in the south aisle is by William Wailes, dated 1862.The stone nave pulpit was designed by the restorer R. C. Hussey and the lectern, dated 1876, is by Skidmore.] The mosaic floor of the tower bay was designed by Dean Howson and executed by Burke and Co. The same firm installed the mosaics which decorate the wall of the north aisle, depicting the patriarchs and prophets Abraham, Moses, David and Elijah. They were designed by J. R. Clayton of Clayton and Bell, and date from 1883–86.

 

Monuments in the nave include those to Roger Barnston, dated 1838, by John Blayney, to Bishop Stratford, dated 1708, to Bishop Hall who died in 1668, to Edmund Entwistle, dated 1712, to John and Thomas Wainwright who died respectively in 1686 and 1720, to Robert Bickerstaff who died in 1841 by Blayney, to Dean Smith who died in 1787 by Thomas Banks, and to Sir William Mainwaring, dated 1671.

Choir stall with canopy and misericord

 

Choir

 

The most famous feature of the choir is the set of choir stalls, dating from about 1380, and described above. The lectern, in the form of a wooden eagle, symbol of John the Evangelist, dates from the first half of the 17th century. The candlesticks also date from the 17th century and are by Censore of Bologna who died in 1662.

With these exceptions, most of the decoration and the fittings of the choir date from the 19th century and are in keeping with the Gothic Revival promoted by the Oxford Society and Augustus Welby Pugin. The restored vault of the choir is typical of the period, having been designed by Scott and decorated and gilded by Clayton and Bell.

 

The choir is entered through a screen designed by Sir George Gilbert Scott, with gates made by Skidmore. The rood was designed by Sir Giles Gilbert Scott, and was made by F. Stuflesser. The bishop’s throne or “cathedra” was designed by George Gilbert Scott to complement the choir stalls. It was constructed by Farmer and Brindley in 1876. The reredos and the floor mosaic date from 1876, and were designed by J. R. Clayton. The east window has tracery of an elegant Decorated Gothic design which is filled with stained glass of 1884 by Heaton, Butler and Bayne.

 

Lady Chapel

 

The 13th century Lady Chapel contains the stone shrine of St Werburgh which dates from the 14th century and which used to contain her relics. The shrine, of the same pink stone as the cathedral, has a base pierced with deep niches. The upper part takes the form of a miniature chapel containing statuettes. During the dissolution of the monasteries it was dismantled. Some of the parts were found during the 1873 restoration of the cathedral and the shrine was reassembled in 1888 by Blomfield. A carving of St Werburgh by Joseph Pyrz was added in 1993. Also in the chapel are a sedilia and a piscina. The stained glass, dated 1859, is by William Wailes. The chapel contains a monument to Archdeacon Francis Wrangham, made by Hardman & Co. and dating from 1846.

 

North choir aisle

 

The north choir aisle has a stone screen by R. C. Hussey and an iron gate dated 1558 that came from Guadalajara. At the east end of the aisle is the chapel of St Werburgh which has a vault of two bays, and an east window depicting the Nativity by Michael O'Connor, dated 1857. Other stained glass windows in the north aisle are by William Wailes, by Heaton, Butler and Bayne, and by Clayton and Bell. The chapel contains as a piscina dating from the 14th century, and monuments to Bishop Graham dated 1867, and to William Bispham who died in 1685, Other monuments in the north aisle include a tablet to Bishop Jacobson, dated 1887, by Boehm to a design by Blomfield.

 

North transept, sacristy and chapter house

 

The small Norman transept has clerestory windows containing stained glass by William Wailes, dated 1853. The sacristy, of 1200, has an east window depicting St Anselm, and designed by A. K. Nicholson. In the north transept is a freestanding tombchest monument to Bishop Pearson who died in 1686, designed by Sir Arthur Blomfield and carved by Nicholas Earp, with a recumbent effigy by Matthew Noble. Other monuments in the transept include one to Samuel Peploe, dating from about 1784, by Joseph Nollekens. The wall monuments include cenotaphs to members of the Cheshire (Earl of Chester's) Yeomanry killed in the Boer War and in the First and Second World Wars. At the corner of the transept with the north aisle is a 17th-century Tree of Jesse carved in whale ivory. A niche contains a rare example of a "cobweb picture", painted on the web of a caterpillar. It depicts Mary and the Christ-Child, and is based on a painting by Lucas Cranach the Elder.

 

The chapter house has stained glass in its east window by Heaton, Butler and Bayne and grisaille windows in the north and south walls, dated 1882–83, by Blomfield. It contains an oak cope cupboard from the late 13th century, and houses part of the cathedral library. In the vestibule is a copy of Ranulf Higdon's Polychronicon.[46] The front of the chapter house was rebuilt to a design by Hussey.

 

South choir aisle

Flowing Decorated tracery and glass by Heaton, Butler and Bayne in the south transept

 

The south aisle was shortened in about 1870 by Scott, and given an apsidal east end, becoming the chapel of St Erasmus. The stained glass in the apse window is dated 1872 and is by Clayton and Bell. Below this is a mosaic designed by J. R. Clayton and made by Salviati, and a fresco painting by Clayton and Bell, dated 1874. Elsewhere the stained glass in the aisle is by Wailes, and by Hardman & Co. to a design by Pugin.[42] The aisle contains the tomb of Ranulf Higdon, a monk at St Werburgh's Abbey in the 12th century who wrote a major work of history entitled Polychronicon,[47] a monument to Thomas Brassey (a civil engineering contractor who died in 1870), designed by Blomfield and made by Wagmuller, a monument to Bishop Peploe who died in 1752, and three painted monuments by Randle Holme.

 

South transept

 

The south transept, formerly the parish church of St Oswald contains a piscina and sedilia in the south wall. On the east wall are four chapels, each with a reredos, two of which were designed by Sir Giles G. Scott, one by Kempe and the other by his successor, W.E. Tower. The south window is dated 1887 and was made by Heaton, Butler and Bayne to a design by R. C. Hussey. Other stained glass in the transept is by Clayton and Bell, by C. E. Kempe and by Powell. The monuments include those to George Ogden who died in 1781, by Hayward, to Anne Matthews who died in 1793, by Thomas Banks, to John Philips Buchanan who died at Waterloo in 1815, and to the first Duke of Westminster, designed by C. J. Blomfield. On the wall of the southwest crossing pier are monuments which include a cenotaph to the casualties in HMS Chester in the Battle of Jutland in 1916 who included the 16-year-old Jack Cornwell VC. The west wall of the south transept has many memorials, including cenotaphs to the Cheshire Regiment, the Royal Air Force and the Free Czech Forces.

  

Cloisters and refectory

 

The cloisters were restored in the 20th century, and the stained glass windows contain the images of some 130 saints.[26] The cloister garth contains a modern sculpture entitled The water of life by Stephen Broadbent. The refectory roof is dated 1939 and was designed by F. H. Crossley. The east window with reticulated tracery was designed by Sir Giles G. Scott and is dated 1913. The stained glass in the west window, depicting the Creation, was designed by Ros Grimshaw and installed in 2001 to celebrate the Millennium. On the refectory's west wall there is a tapestry depicting Elymas being struck with blindness which was woven at Mortlake in the 17th century from a cartoon by Raphael. The heraldic paintings on the north wall represent the arms of the Earls of Chester.

Bell tower

Towards the end of 1963 the cathedral bells, which were housed in the central tower, were in need of an overhaul and ringing was suspended. In 1965 the Dean asked George Pace, architect to York Minster, to prepare specifications for a new bell frame and for electrification of the clock and tolling mechanism. Due to structural difficulties and the cost of replacing the bells in the central tower it was advised that consideration should be given to building a detached bell and clock tower in the southeast corner of the churchyard. It was decided to proceed with that plan, and in 1969 an announcement was made that the first detached cathedral bell tower was to be erected since the building of the campanile at Chichester Cathedral in the 15th century. In February 1969, nine of the ten bells in the central tower were removed to be recast by John Taylor & Co as a ring of twelve bells with a flat sixth. The new bells were cast in 1973. Work on the new bell-tower began in February 1973. Two old bells dating from 1606 and 1626 were left in the tower. On 26 February 1975 the bells were rung for the first time to celebrate the wedding of a member of the Grosvenor family. The official opening on 25 June 1975 was performed by the Duke of Gloucester. The belfry is known as the Dean Addleshaw Tower, after the dean of the cathedral responsible for its construction. Between the bell tower and the south transept is a garden in remembrance of the Cheshire Regiment (originally the 22nd Regiment of Foot).

 

The choral tradition at Chester is 900 years old, dating from the foundation of the Bendedictine monastery. There are usually ten choral services at the cathedral each week. Chester has a cathedral choir of male lay clerks, boy trebles and since 1997 the cathedral has recruited a choir of girl choristers, who sing on alternate Sundays to the boys and the same number of weekday services. There is no choir school at Chester, so the choristers come from local schools. On occasions the boy and girl choristers sing together. There is also a nave choir which sings Evening Prayer on Sundays, and sometimes joins with the cathedral choir on special occasions. The nave choir was formed in the middle of the 19th century, and was England’s first voluntary cathedral choir. The director of music is Philip Rushforth and the assistant organist is Ian Roberts. There are lunchtime organ recitals weekly on Thursday.The monthly program of music is available on the cathedral's website.

Washington, DC - November 19, 2023: Tourists visit the District of Columbia War Memorial dedicated to the citizens who died in World War One

. . . this temple is dedicated to Shiva

____________________________

 

Shiva, meaning "The Auspicious One"), also known as Mahadeva ("Great God"), is a popular Hindu deity. Shiva is regarded as one of the primary forms of God. He is the Supreme God within Shaivism, one of the three most influential denominations in contemporary Hinduism. He is one of the five primary forms of God in the Smarta tradition, and "the Destroyer" or "the Transformer" among the Trimurti, the Hindu Trinity of the primary aspects of the divine.

 

Shiva has many benevolent and fearsome forms. At the highest level Shiva is limitless, transcendent, unchanging and formless. In benevolent aspects, he is depicted as an omniscient Yogi who lives an ascetic life on Mount Kailash, as well as a householder with wife Parvati and his two children, Ganesha and Kartikeya and in fierce aspects, he is often depicted slaying demons. Shiva is also regarded as the patron god of yoga and arts.

 

The main iconographical attributes of Shiva are the third eye on his forehead, the snake Vasuki around his neck, the crescent moon adorning, the holy river Ganga flowing from his matted hair, the trishula as his weapon and the damaru as his instrument.

 

Shiva is usually worshiped in the aniconic form of Lingam. Temples of Lord Shiva are called shivalayam.

 

ETYMOLOGY & OTHER NAMES

The Sanskrit word Shiva (Devanagari: शिव, śiva) comes from Shri Rudram Chamakam of Taittiriya Samhita (TS 4.5, 4.7) of Krishna Yajurveda. The root word śi means auspicious. In simple English transliteration it is written either as Shiva or Siva. The adjective śiva, is used as an attributive epithet not particularly of Rudra, but of several other Vedic deities.

 

The other popular names associated with Shiva are Mahadev, Mahesh, Maheshwar, Shankar, Shambhu, Rudra, Har, Trilochan, Devendra (meaning Chief of the gods) and Trilokinath (meaning Lord of the three realms).

 

The Sanskrit word śaiva means "relating to the God Shiva", and this term is the Sanskrit name both for one of the principal sects of Hinduism and for a member of that sect. It is used as an adjective to characterize certain beliefs and practices, such as Shaivism. He is the oldest worshipped Lord of India.

 

The Tamil word Sivan, Tamil: சிவன் ("Fair Skinned") could have been derived from the word sivappu. The word 'sivappu' means "red" in Tamil language but while addressing a person's skin texture in Tamil the word 'Sivappu' is used for being Fair Skinned.

 

Adi Sankara, in his interpretation of the name Shiva, the 27th and 600th name of Vishnu sahasranama, the thousand names of Vishnu interprets Shiva to have multiple meanings: "The Pure One", or "the One who is not affected by three Gunas of Prakrti (Sattva, Rajas, and Tamas)" or "the One who purifies everyone by the very utterance of His name."Swami Chinmayananda, in his translation of Vishnu sahasranama, further elaborates on that verse: Shiva means "the One who is eternally pure" or "the One who can never have any contamination of the imperfection of Rajas and Tamas".

 

Shiva's role as the primary deity of Shaivism is reflected in his epithets Mahādeva ("Great God"; mahā "Great" and deva "god"), Maheśvara ("Great Lord"; mahā "great" and īśvara "lord"), and Parameśvara ("Supreme Lord").

 

There are at least eight different versions of the Shiva Sahasranama, devotional hymns (stotras) listing many names of Shiva. The version appearing in Book 13 (Anuśāsanaparvan) of the Mahabharata is considered the kernel of this tradition. Shiva also has Dasha-Sahasranamas (10,000 names) that are found in the Mahanyasa. The Shri Rudram Chamakam, also known as the Śatarudriya, is a devotional hymn to Shiva hailing him by many names.

 

The worship of Shiva is a pan-Hindu tradition, practiced widely across all of India, Nepal and Sri Lanka.

 

ASSIMILATION OF TRADITIONS

The figure of Shiva as we know him today was built up over time, with the ideas of many regional sects being amalgamated into a single figure. How the persona of Shiva converged as a composite deity is not well documented. According to Vijay Nath:

 

Visnu and Siva [...] began to absorb countless local cults and deities within their folds. The latter were either taken to represent the multiple facets of the same god or else were supposed to denote different forms and appellations by which the god came to be known and worshipped. [...] Siva became identified with countless local cults by the sheer suffixing of Isa or Isvara to the name of the local deity, e.g., Bhutesvara, Hatakesvara, Chandesvara."

 

Axel Michaels the Indologist suggests that Shaivism, like Vaishnavism, implies a unity which cannot be clearly found either in religious practice or in philosophical and esoteric doctrine. Furthermore, practice and doctrine must be kept separate.

 

An example of assimilation took place in Maharashtra, where a regional deity named Khandoba is a patron deity of farming and herding castes. The foremost center of worship of Khandoba in Maharashtra is in Jejuri. Khandoba has been assimilated as a form of Shiva himself, in which case he is worshipped in the form of a lingam. Khandoba's varied associations also include an identification with Surya and Karttikeya.

 

INDUS VALLEY ORIGINS

Many Indus valley seals show animals but one seal that has attracted attention shows a figure, either horned or wearing a horned headdress and possibly ithyphallic figure seated in a posture reminiscent of the Lotus position and surrounded by animals was named by early excavators of Mohenjo-daro Pashupati (lord of cattle), an epithet of the later Hindu gods Shiva and Rudra. Sir John Marshall and others have claimed that this figure is a prototype of Shiva and have described the figure as having three faces seated in a "yoga posture" with the knees out and feet joined.

 

This claim has been criticised, with some academics like Gavin Flood and John Keay characterizing them as unfounded. Writing in 1997 Doris Srinivasan said that "Not too many recent studies continue to call the seal's figure a 'Proto-Siva'", rejecting thereby Marshall's package of proto-Siva features, including that of three heads. She interprets what John Marshall interpreted as facial as not human but more bovine, possibly a divine buffalo-man. According to Iravatham Mahadevan symbols 47 and 48 of his Indus script glossary The Indus Script: Texts, Concordance and Tables (1977), representing seated human-like figures, could describe Hindu deity Murugan, popularly known as Shiva and Parvati's son.

 

INDO-EUROPEAN ORIGINS

Shiva's rise to a major position in the pantheon was facilitated by his identification with a host of Vedic deities, including Purusha, Rudra, Agni, Indra, Prajāpati, Vāyu, and others.

 

RUDRA

Shiva as we know him today shares many features with the Vedic god Rudra, and both Shiva and Rudra are viewed as the same personality in Hindu scriptures. The two names are used synonymously. Rudra, the god of the roaring storm, is usually portrayed in accordance with the element he represents as a fierce, destructive deity.

 

The oldest surviving text of Hinduism is the Rig Veda, which is dated to between 1700 and 1100 BCE based on linguistic and philological evidence. A god named Rudra is mentioned in the Rig Veda. The name Rudra is still used as a name for Shiva. In RV 2.33, he is described as the "Father of the Rudras", a group of storm gods. Furthermore, the Rudram, one of the most sacred hymns of Hinduism found both in the Rig and the Yajur Vedas and addressed to Rudra, invokes him as Shiva in several instances, but the term Shiva is used as an epithet for the gods Indra, Mitra and Agni many times. Since Shiva means pure, the epithet is possibly used to describe a quality of these gods rather than to identify any of them with the God Shiva.

 

The identification of Shiva with the older god Rudhra is not universally accepted, as Axel Michaels explains:

 

Rudra is called "The Archer" (Sanskrit: Śarva), and the arrow is an essential attribute of Rudra. This name appears in the Shiva Sahasranama, and R. K. Sharma notes that it is used as a name of Shiva often in later languages.

 

The word is derived from the Sanskrit root śarv-, which means "to injure" or "to kill", and Sharma uses that general sense in his interpretive translation of the name Śarva as "One who can kill the forces of darkness". The names Dhanvin ("Bowman") and Bāṇahasta ("Archer", literally "Armed with arrows in his hands") also refer to archery.

 

AGNI

Rudra and Agni have a close relationship. The identification between Agni and Rudra in the Vedic literature was an important factor in the process of Rudra's gradual development into the later character as Rudra-Shiva. The identification of Agni with Rudra is explicitly noted in the Nirukta, an important early text on etymology, which says, "Agni is also called Rudra." The interconnections between the two deities are complex, and according to Stella Kramrisch:

 

The fire myth of Rudra-Śiva plays on the whole gamut of fire, valuing all its potentialities and phases, from conflagration to illumination.

 

In the Śatarudrīya, some epithets of Rudra, such as Sasipañjara ("Of golden red hue as of flame") and Tivaṣīmati ("Flaming bright"), suggest a fusing of the two deities. Agni is said to be a bull, and Lord Shiva possesses a bull as his vehicle, Nandi. The horns of Agni, who is sometimes characterized as a bull, are mentioned. In medieval sculpture, both Agni and the form of Shiva known as Bhairava have flaming hair as a special feature.

 

INDRA

According to Wendy Doniger, the Puranic Shiva is a continuation of the Vedic Indra. Doniger gives several reasons for his hypothesis. Both are associated with mountains, rivers, male fertility, fierceness, fearlessness, warfare, transgression of established mores, the Aum sound, the Supreme Self. In the Rig Veda the term śiva is used to refer to Indra. (2.20.3, 6.45.17, and 8.93.3.) Indra, like Shiva, is likened to a bull. In the Rig Veda, Rudra is the father of the Maruts, but he is never associated with their warlike exploits as is Indra.

 

The Vedic beliefs and practices of the pre-classical era were closely related to the hypothesised Proto-Indo-European religion, and the Indo-Iranian religion. According to Anthony, the Old Indic religion probably emerged among Indo-European immigrants in the contact zone between the Zeravshan River (present-day Uzbekistan) and (present-day) Iran. It was "a syncretic mixture of old Central Asian and new Indo-European elements", which borrowed "distinctive religious beliefs and practices" from the Bactria–Margiana Culture. At least 383 non-Indo-European words were borrowed from this culture, including the god Indra and the ritual drink Soma. According to Anthony,

 

Many of the qualities of Indo-Iranian god of might/victory, Verethraghna, were transferred to the adopted god Indra, who became the central deity of the developing Old Indic culture. Indra was the subject of 250 hymns, a quarter of the Rig Veda. He was associated more than any other deity with Soma, a stimulant drug (perhaps derived from Ephedra) probably borrowed from the BMAC religion. His rise to prominence was a peculiar trait of the Old Indic speakers.

 

LATER VEDIC LITERATURE

Rudra's transformation from an ambiguously characterized deity to a supreme being began in the Shvetashvatara Upanishad (400-200 BCE), which founded the tradition of Rudra-Shiva worship. Here they are identified as the creators of the cosmos and liberators of souls from the birth-rebirth cycle. The period of 200 BCE to 100 CE also marks the beginning of the Shaiva tradition focused on the worship of Shiva, with references to Shaiva ascetics in Patanjali's Mahabhasya and in the Mahabharata.

 

Early historical paintings at the Bhimbetka rock shelters, depict Shiva dancing, Shiva's trident, and his mount Nandi but no other Vedic gods.

 

PURANIC LITERATURE

The Shiva Puranas, particularly the Shiva Purana and the Linga Purana, discuss the various forms of Shiva and the cosmology associated with him.

 

TANTRIC LITERATURE

The Tantras, composed between the 8th and 11th centuries, regard themselves as Sruti. Among these the Shaiva Agamas, are said to have been revealed by Shiva himself and are foundational texts for Shaiva Siddhanta.

 

POSITION WITHIN HINDUISM

 

SHAIVISM

Shaivism (Sanskrit: शैव पंथ, śaiva paṁtha) (Kannada: ಶೈವ ಪಂಥ) (Tamil: சைவ சமயம்) is the oldest of the four major sects of Hinduism, the others being Vaishnavism, Shaktism and Smartism. Followers of Shaivism, called "Shaivas", and also "Saivas" or "Saivites", revere Shiva as the Supreme Being. Shaivas believe that Shiva is All and in all, the creator, preserver, destroyer, revealer and concealer of all that is. The tantric Shaiva tradition consists of the Kapalikas, Kashmir Shaivism and Shaiva Siddhanta. The Shiva MahaPurana is one of the purāṇas, a genre of Hindu religious texts, dedicated to Shiva. Shaivism is widespread throughout India, Nepal, and Sri Lanka, mostly. Areas notable for the practice of Shaivism include parts of Southeast Asia, especially Malaysia, Singapore, and Indonesia.

 

PANCHAYATANA PUJA

Panchayatana puja is the system of worship ('puja') in the Smarta sampradaya of Hinduism. It is said to have been introduced by Adi Shankara, the 8th century CE Hindu philosopher. It consists of the worship of five deities: Shiva, Vishnu, Devi, Surya and Ganesha. Depending on the tradition followed by Smarta households, one of these deities is kept in the center and the other four surround it. Worship is offered to all the deities. The five are represented by small murtis, or by five kinds of stones, or by five marks drawn on the floor.

 

TRIMURTI

The Trimurti is a concept in Hinduism in which the cosmic functions of creation, maintenance, and destruction are personified by the forms of Brahmā the creator, Vishnu the maintainer or preserver and Śhiva the destroyer or transformer. These three deities have been called "the Hindu triad" or the "Great Trinity", often addressed as "Brahma-Vishnu-Maheshwara."

 

ICONOGRAPHY AND PROPERTIES

 

ATTRIBUTES

Shiva's form: Shiva has a trident in the right lower arm, and a crescent moon on his head. He is said to be fair like camphor or like an ice clad mountain. He wears five serpents and a garland of skulls as ornaments. Shiva is usually depicted facing the south. His trident, like almost all other forms in Hinduism, can be understood as the symbolism of the unity of three worlds that a human faces - his inside world, his immediate world, and the broader overall world. At the base of the trident, all three forks unite.

 

Third eye: (Trilochana) Shiva is often depicted with a third eye, with which he burned Desire (Kāma) to ashes, called "Tryambakam" (Sanskrit: त्र्यम्बकम् ), which occurs in many scriptural sources. In classical Sanskrit, the word ambaka denotes "an eye", and in the Mahabharata, Shiva is depicted as three-eyed, so this name is sometimes translated as "having three eyes". However, in Vedic Sanskrit, the word ambā or ambikā means "mother", and this early meaning of the word is the basis for the translation "three mothers". These three mother-goddesses who are collectively called the Ambikās. Other related translations have been based on the idea that the name actually refers to the oblations given to Rudra, which according to some traditions were shared with the goddess Ambikā. It has been mentioned that when Shiva loses his temper, his third eye opens which can destroy most things to ashes.

 

Crescent moon: (The epithets "Chandrasekhara/Chandramouli")- Shiva bears on his head the crescent moon. The epithet Candraśekhara (Sanskrit: चन्द्रशेखर "Having the moon as his crest" - candra = "moon"; śekhara = "crest, crown") refers to this feature. The placement of the moon on his head as a standard iconographic feature dates to the period when Rudra rose to prominence and became the major deity Rudra-Shiva. The origin of this linkage may be due to the identification of the moon with Soma, and there is a hymn in the Rig Veda where Soma and Rudra are jointly implored, and in later literature, Soma and Rudra came to be identified with one another, as were Soma and the moon. The crescent moon is shown on the side of the Lord's head as an ornament. The waxing and waning phenomenon of the moon symbolizes the time cycle through which creation evolves from the beginning to the end.

 

Ashes: (The epithet "Bhasmaanga Raaga") - Shiva smears his body with ashes (bhasma). The ashes are said to represent the end of all material existence. Some forms of Shiva, such as Bhairava, are associated with a very old Indian tradition of cremation-ground asceticism that was practiced by some groups who were outside the fold of brahmanic orthodoxy. These practices associated with cremation grounds are also mentioned in the Pali canon of Theravada Buddhism. One epithet for Shiva is "inhabitant of the cremation ground" (Sanskrit: śmaśānavāsin, also spelled Shmashanavasin), referring to this connection.

 

Matted hair: (The epithet "Jataajoota Dhari/Kapardina") - Shiva's distinctive hair style is noted in the epithets Jaṭin, "the one with matted hair", and Kapardin, "endowed with matted hair" or "wearing his hair wound in a braid in a shell-like (kaparda) fashion". A kaparda is a cowrie shell, or a braid of hair in the form of a shell, or, more generally, hair that is shaggy or curly. His hair is said to be like molten gold in color or being yellowish-white.

 

Blue throat: The epithet Nīlakaṇtha (Sanskrit नीलकण्ठ; nīla = "blue", kaṇtha = "throat"). Since Shiva drank the Halahala poison churned up from the Samudra Manthan to eliminate its destructive capacity. Shocked by his act, Goddess Parvati strangled his neck and hence managed to stop it in his neck itself and prevent it from spreading all over the universe, supposed to be in Shiva's stomach. However the poison was so potent that it changed the color of his neck to blue. (See Maha Shivaratri.)

 

Sacred Ganges: (The epithet "Gangadhara") Bearer of Ganga. Ganges river flows from the matted hair of Shiva. The Gaṅgā (Ganges), one of the major rivers of the country, is said to have made her abode in Shiva's hair. The flow of the Ganges also represents the nectar of immortality.

 

Tiger skin: (The epithet "Krittivasana").He is often shown seated upon a tiger skin, an honour reserved for the most accomplished of Hindu ascetics, the Brahmarishis.

 

Serpents: (The epithet "Nagendra Haara" or 'Vasoki"). Shiva is often shown garlanded with a snake.

 

Deer: His holding deer on one hand indicates that He has removed the Chanchalata of the mind (i.e., attained maturity and firmness in thought process). A deer jumps from one place to another swiftly, similar to the mind moving from one thought to another.

 

Trident: (Trishula): Shiva's particular weapon is the trident. His Trisul that is held in His right hand represents the three Gunas— Sattva, Rajas and Tamas. That is the emblem of sovereignty. He rules the world through these three Gunas. The Damaru in His left hand represents the Sabda Brahman. It represents OM from which all languages are formed. It is He who formed the Sanskrit language out of the Damaru sound.

 

Drum: A small drum shaped like an hourglass is known as a damaru (ḍamaru). This is one of the attributes of Shiva in his famous dancing representation known as Nataraja. A specific hand gesture (mudra) called ḍamaru-hasta (Sanskrit for "ḍamaru-hand") is used to hold the drum. This drum is particularly used as an emblem by members of the Kāpālika sect.

 

Axe: (Parashu):The parashu is the weapon of Lord Shiva who gave it to Parashurama, sixth Avatar of Vishnu, whose name means "Rama with the axe" and also taught him its mastery.

 

Nandī: (The epithet "Nandi Vaahana").Nandī, also known as Nandin, is the name of the bull that serves as Shiva's mount (Sanskrit: vāhana). Shiva's association with cattle is reflected in his name Paśupati, or Pashupati (Sanskrit: पशुपति), translated by Sharma as "lord of cattle" and by Kramrisch as "lord of animals", who notes that it is particularly used as an epithet of Rudra. Rishabha or the bull represents Dharma Devata. Lord Siva rides on the bull. Bull is his vehicle. This denotes that Lord Siva is the protector of Dharma, is an embodiment of Dharma or righteousness.

 

Gaṇa: The Gaṇas (Devanagari: गण) are attendants of Shiva and live in Kailash. They are often referred to as the bhutaganas, or ghostly hosts, on account of their nature. Generally benign, except when their lord is transgressed against, they are often invoked to intercede with the lord on behalf of the devotee. Ganesha was chosen as their leader by Shiva, hence Ganesha's title gaṇa-īśa or gaṇa-pati, "lord of the gaṇas".

 

Mount Kailāsa: Mount Kailash in the Himalayas is his traditional abode. In Hindu mythology, Mount Kailāsa is conceived as resembling a Linga, representing the center of the universe.

 

Varanasi: Varanasi (Benares) is considered to be the city specially loved by Shiva, and is one of the holiest places of pilgrimage in India. It is referred to, in religious contexts, as Kashi.

 

LINGAM

Apart from anthropomorphic images of Shiva, the worship of Shiva in the form of a lingam, or linga, is also important. These are depicted in various forms. One common form is the shape of a vertical rounded column. Shiva means auspiciousness, and linga means a sign or a symbol. Hence, the Shivalinga is regarded as a "symbol of the great God of the universe who is all-auspiciousness". Shiva also means "one in whom the whole creation sleeps after dissolution". Linga also means the same thing—a place where created objects get dissolved during the disintegration of the created universe. Since, according to Hinduism, it is the same god that creates, sustains and withdraws the universe, the Shivalinga represents symbolically God Himself. Some scholars, such as Monier Monier-Williams and Wendy Doniger, also view linga as a phallic symbol, although this interpretation is disputed by others, including Christopher Isherwood, Vivekananda, Swami Sivananda, and S.N. Balagangadhara.

 

JYOTIRLINGA

The worship of the Shiva-Linga originated from the famous hymn in the Atharva-Veda Samhitâ sung in praise of the Yupa-Stambha, the sacrificial post. In that hymn, a description is found of the beginningless and endless Stambha or Skambha, and it is shown that the said Skambha is put in place of the eternal Brahman. Just as the Yajna (sacrificial) fire, its smoke, ashes, and flames, the Soma plant, and the ox that used to carry on its back the wood for the Vedic sacrifice gave place to the conceptions of the brightness of Shiva's body, his tawny matted hair, his blue throat, and the riding on the bull of the Shiva, the Yupa-Skambha gave place in time to the Shiva-Linga. In the text Linga Purana, the same hymn is expanded in the shape of stories, meant to establish the glory of the great Stambha and the superiority of Shiva as Mahadeva.

 

The sacred of all Shiva linga is worshipped as Jyotir linga. Jyoti means Radiance, apart from relating Shiva linga as a phallus symbol, there are also arguments that Shiva linga means 'mark' or a 'sign'. Jyotirlinga means "The Radiant sign of The Almighty". The Jyotirlingas are mentioned in Shiva Purana.

 

SHAKTI

Shiva forms a Tantric couple with Shakti [Tamil : சக்தி ], the embodiment of energy, dynamism, and the motivating force behind all action and existence in the material universe. Shiva is her transcendent masculine aspect, providing the divine ground of all being. Shakti manifests in several female deities. Sati and Parvati are the main consorts of Shiva. She is also referred to as Uma, Durga (Parvata), Kali and Chandika. Kali is the manifestation of Shakti in her dreadful aspect. The name Kali comes from kāla, which means black, time, death, lord of death, Shiva. Since Shiva is called Kāla, the eternal time, Kālī, his consort, also means "Time" or "Death" (as in "time has come"). Various Shakta Hindu cosmologies, as well as Shākta Tantric beliefs, worship her as the ultimate reality or Brahman. She is also revered as Bhavatārini (literally "redeemer of the universe"). Kālī is represented as the consort of Lord Shiva, on whose body she is often seen standing or dancing. Shiva is the masculine force, the power of peace, while Shakti translates to power, and is considered as the feminine force. In the Vaishnava tradition, these realities are portrayed as Vishnu and Laxmi, or Radha and Krishna. These are differences in formulation rather than a fundamental difference in the principles. Both Shiva and Shakti have various forms. Shiva has forms like Yogi Raj (the common image of Himself meditating in the Himalayas), Rudra (a wrathful form) and Natarajar (Shiva's dance are the Lasya - the gentle form of dance, associated with the creation of the world, and the Tandava - the violent and dangerous dance, associated with the destruction of weary worldviews – weary perspectives and lifestyles).

 

THE FIVE MANTRAS

Five is a sacred number for Shiva. One of his most important mantras has five syllables (namaḥ śivāya).

 

Shiva's body is said to consist of five mantras, called the pañcabrahmans. As forms of God, each of these have their own names and distinct iconography:

 

Sadyojāta

Vāmadeva

Aghora

Tatpuruṣha

Īsāna

 

These are represented as the five faces of Shiva and are associated in various texts with the five elements, the five senses, the five organs of perception, and the five organs of action. Doctrinal differences and, possibly, errors in transmission, have resulted in some differences between texts in details of how these five forms are linked with various attributes. The overall meaning of these associations is summarized by Stella Kramrisch:

 

Through these transcendent categories, Śiva, the ultimate reality, becomes the efficient and material cause of all that exists.

 

According to the Pañcabrahma Upanishad:

 

One should know all things of the phenomenal world as of a fivefold character, for the reason that the eternal verity of Śiva is of the character of the fivefold Brahman. (Pañcabrahma Upanishad 31)

 

FORMES AND ROLES

According to Gavin Flood, "Shiva is a god of ambiguity and paradox," whose attributes include opposing themes.[168] The ambivalent nature of this deity is apparent in some of his names and the stories told about him.

 

DESTROYER AND BENEFACTOR

In the Yajurveda, two contrary sets of attributes for both malignant or terrific (Sanskrit: rudra) and benign or auspicious (Sanskrit: śiva) forms can be found, leading Chakravarti to conclude that "all the basic elements which created the complex Rudra-Śiva sect of later ages are to be found here". In the Mahabharata, Shiva is depicted as "the standard of invincibility, might, and terror", as well as a figure of honor, delight, and brilliance. The duality of Shiva's fearful and auspicious attributes appears in contrasted names.

 

The name Rudra (Sanskrit: रुद्र) reflects his fearsome aspects. According to traditional etymologies, the Sanskrit name Rudra is derived from the root rud-, which means "to cry, howl". Stella Kramrisch notes a different etymology connected with the adjectival form raudra, which means "wild, of rudra nature", and translates the name Rudra as "the wild one" or "the fierce god". R. K. Sharma follows this alternate etymology and translates the name as "terrible". Hara (Sanskrit: हर) is an important name that occurs three times in the Anushasanaparvan version of the Shiva sahasranama, where it is translated in different ways each time it occurs, following a commentorial tradition of not repeating an interpretation. Sharma translates the three as "one who captivates", "one who consolidates", and "one who destroys". Kramrisch translates it as "the ravisher". Another of Shiva's fearsome forms is as Kāla (Sanskrit: काल), "time", and as Mahākāla (Sanskrit: महाकाल), "great time", which ultimately destroys all things. Bhairava (Sanskrit: भैरव), "terrible" or "frightful", is a fierce form associated with annihilation.

 

In contrast, the name Śaṇkara (Sanskrit: शङ्कर), "beneficent" or "conferring happiness" reflects his benign form. This name was adopted by the great Vedanta philosopher Śaṇkara (c. 788 - 820 CE), who is also known as Shankaracharya. The name Śambhu (Sanskrit: शम्भु), "causing happiness", also reflects this benign aspect.

 

ASCETIC AND HOUSEHOLDER

He is depicted as both an ascetic yogi and as a householder, roles which have been traditionally mutually exclusive in Hindu society.[185] When depicted as a yogi, he may be shown sitting and meditating. His epithet Mahāyogi ("the great Yogi: Mahā = "great", Yogi = "one who practices Yoga") refers to his association with yoga. While Vedic religion was conceived mainly in terms of sacrifice, it was during the Epic period that the concepts of tapas, yoga, and asceticism became more important, and the depiction of Shiva as an ascetic sitting in philosophical isolation reflects these later concepts. Shiva is also depicted as a corpse below Goddess Kali, it represents that Shiva is a corpse without Shakti. He remains inert. While Shiva is the static form, Mahakali or Shakti is the dynamic aspect without whom Shiva is powerless.

 

As a family man and householder, he has a wife, Parvati and two sons, Ganesha and Kartikeya. His epithet Umāpati ("The husband of Umā") refers to this idea, and Sharma notes that two other variants of this name that mean the same thing, Umākānta and Umādhava, also appear in the sahasranama. Umā in epic literature is known by many names, including the benign Pārvatī. She is identified with Devi, the Divine Mother; Shakti (divine energy) as well as goddesses like Tripura Sundari, Durga, Kamakshi and Meenakshi. The consorts of Shiva are the source of his creative energy. They represent the dynamic extension of Shiva onto this universe. His son Ganesha is worshipped throughout India and Nepal as the Remover of Obstacles, Lord of Beginnings and Lord of Obstacles. Kartikeya is worshipped in Southern India (especially in Tamil Nadu, Kerala and Karnataka) by the names Subrahmanya, Subrahmanyan, Shanmughan, Swaminathan and Murugan, and in Northern India by the names Skanda, Kumara, or Karttikeya.

 

Some regional deities are also identified as Shiva's children. As one story goes, Shiva is enticed by the beauty and charm of Mohini, Vishnu's female avatar, and procreates with her. As a result of this union, Shasta - identified with regional deities Ayyappa and Ayyanar - is born. Shiva is also mentioned in some scriptures or folktales to have had daughters like the serpent-goddess Manasa and Ashokasundari. Even the demon Andhaka is sometimes considered a child of Shiva.

 

NATARAJA

he depiction of Shiva as Nataraja (Tamil: நடராஜா,Kannada: ನಟರಾಜ, Telugu: నటరాజు, Sanskrit: naṭarāja, "Lord of Dance") is popular. The names Nartaka ("dancer") and Nityanarta ("eternal dancer") appear in the Shiva Sahasranama. His association with dance and also with music is prominent in the Puranic period. In addition to the specific iconographic form known as Nataraja, various other types of dancing forms (Sanskrit: nṛtyamūrti) are found in all parts of India, with many well-defined varieties in Tamil Nadu in particular. The two most common forms of the dance are the Tandava, which later came to denote the powerful and masculine dance as Kala-Mahakala associated with the destruction of the world. When it requires the world or universe to be destroyed, Lord Śiva does it by the tāṇḍavanṛtya. and Lasya, which is graceful and delicate and expresses emotions on a gentle level and is considered the feminine dance attributed to the goddess Parvati. Lasya is regarded as the female counterpart of Tandava. The Tandava-Lasya dances are associated with the destruction-creation of the world.

 

DAKSHINAMURTHY

Dakshinamurthy, or Dakṣiṇāmūrti (Tamil:தட்சிணாமூர்த்தி, Telugu: దక్షిణామూర్తి, Sanskrit: दक्षिणामूर्ति), literally describes a form (mūrti) of Shiva facing south (dakṣiṇa). This form represents Shiva in his aspect as a teacher of yoga, music, and wisdom and giving exposition on the shastras. This iconographic form for depicting Shiva in Indian art is mostly from Tamil Nadu. Elements of this motif can include Shiva seated upon a deer-throne and surrounded by sages who are receiving his instruction.

 

ARDANARISHVARA

An iconographic representation of Shiva called (Ardhanārīśvara) shows him with one half of the body as male and the other half as female. According to Ellen Goldberg, the traditional Sanskrit name for this form (Ardhanārīśvara) is best translated as "the lord who is half woman", not as "half-man, half-woman". According to legend, Lord Shiva is pleased by the difficult austerites performed by the goddess Parvati, grants her the left half of his body. This form of Shiva is quite similar to the Yin-Yang philosophy of Eastern Asia, though Ardhanārīśvara appears to be more ancient.

 

TRIRUPANTAKA

Shiva is often depicted as an archer in the act of destroying the triple fortresses, Tripura, of the Asuras. Shiva's name Tripurantaka (Sanskrit: त्रिपुरान्तक, Tripurāntaka), "ender of Tripura", refers to this important story.[216] In this aspect, Shiva is depicted with four arms wielding a bow and arrow, but different from the Pinakapani murti. He holds an axe and a deer on the upper pair of his arms. In the lower pair of the arms, he holds a bow and an arrow respectively. After destroying Tripura, Tripurantaka Shiva smeared his forehead with three strokes of Ashes. This has become a prominent symbol of Shiva and is practiced even today by Shaivites.

 

OTHER FORMS, AVATARS IDENTIFICATIONS

Shiva, like some other Hindu deities, is said to have several incarnations, known as Avatars. Although Puranic scriptures contain occasional references to "ansh" avatars of Shiva, the idea is not universally accepted in Saivism. The Linga Purana speaks of twenty-eight forms of Shiva which are sometimes seen as avatars. According to the Svetasvatara Upanishad, he has four avatars.

 

In the Hanuman Chalisa, Hanuman is identified as the eleventh avatar of Shiva and this belief is universal. Hanuman is popularly known as “Rudraavtaar” “Rudra” being a name of “Shiva”. Rama– the Vishnu avatar is considered by some to be the eleventh avatar of Rudra (Shiva).

 

Other traditions regard the sage Durvasa, the sage Agastya, the philosopher Adi Shankara, as avatars of Shiva. Other forms of Shiva include Virabhadra and Sharabha.

 

FESTIVALS

Maha Shivratri is a festival celebrated every year on the 13th night or the 14th day of the new moon in the Shukla Paksha of the month of Maagha or Phalguna in the Hindu calendar. This festival is of utmost importance to the devotees of Lord Shiva. Mahashivaratri marks the night when Lord Shiva performed the 'Tandava' and it is the day that Lord Shiva was married to Parvati. The holiday is often celebrated with special prayers and rituals offered up to Shiva, notably the Abhishek. This ritual, practiced throughout the night, is often performed every three hours with water, milk, yogurt, and honey. Bel (aegle marmelos) leaves are often offered up to the Hindu god, as it is considered necessary for a successful life. The offering of the leaves are considered so important that it is believed that someone who offers them without any intentions will be rewarded greatly.

 

BEYOND HINDUISM

 

BUDDHISM

Shiva is mentioned in Buddhist Tantra. Shiva as Upaya and Shakti as Prajna. In cosmologies of buddhist tantra, Shiva is depicted as active, skillful, and more passive.

 

SIKHISM

The Japuji Sahib of the Guru Granth Sahib says, "The Guru is Shiva, the Guru is Vishnu and Brahma; the Guru is Paarvati and Lakhshmi." In the same chapter, it also says, "Shiva speaks, the Siddhas speak."

 

In Dasam Granth, Guru Gobind Singh have mentioned two avtars of Rudra: Dattatreya Avtar and Parasnath Avtar.

 

OTHERS

The worship of Lord Shiva became popular in Central Asia through the Hephthalite (White Hun) Dynasty, and Kushan Empire. Shaivism was also popular in Sogdiana and Eastern Turkestan as found from the wall painting from Penjikent on the river Zervashan. In this depiction, Shiva is portrayed with a sacred halo and a sacred thread ("Yajnopavita"). He is clad in tiger skin while his attendants are wearing Sodgian dress. In Eastern Turkestan in the Taklamakan Desert. There is a depiction of his four-legged seated cross-legged n a cushioned seat supported by two bulls. Another panel form Dandan-Uilip shows Shiva in His Trimurti form with His Shakti kneeling on her right thigh. It is also noted that Zoroastrian wind god Vayu-Vata took on the iconographic appearance of Shiva.

 

Kirant people, a Mongol tribe from Nepal, worship a form of Shiva as one of their major deity, identifying him as the lord of animals. It is also said that the physical form of Shiva as a yogi is derived from Kirants as it is mentioned in Mundhum that Shiva took human form as a child of Kirant. He is also said to give Kirants visions in form of a male deer.

 

In Indonesia, Shiva is also worshiped as Batara Guru. His other name is "Sang Hyang Jagadnata" (king of the universe) and "Sang Hyang Girinata" (king of mountains). In the ancient times, all kingdoms were located on top of mountains. When he was young, before receiving his authority of power, his name was Sang Hyang Manikmaya. He is first of the children who hatched from the eggs laid by Manuk Patiaraja, wife of god Mulajadi na Bolon. This avatar is also worshiped in Malaysia. Shiva's other form in Indonesian Hindu worship is "Maharaja Dewa" (Mahadeva). Both the forms are closely identified with the Sun in local forms of Hinduism or Kebatinan, and even in the genie lore of Muslims. Mostly Shiva is worshipped in the form of a lingam or the phallus.

 

WIKIPEDIA

dedicated to the loss of Note-feature of flickr :(((

 

I'll use tags, but sadly can't tag/note the image anymore to give you the names of the individual flowers.

 

anyways, rarely are that many plants in bloom hre in East Austria in mid-march

The statue of George Washington, sculpted by John Quincy Adams Ward, was dedicated in front of Federal Hall on November 26, 1883—the fiftieth anniversary of Washington's inauguration. The statue depicts Washington lifting his hand from the Bible as he completes the swearing-in-ceremony at this location on April 30, 1789.

 

Federal Hall, located at 26 Wall Street, was built in 1842 to the classical design of John Frazee as the country's first Custom House. It replaced an original structure that was built in 1700 as New York's second City Hall and later the first capitol building of the United States.

 

In 1735, John Peter Zenger, an American newspaper publisher, was imprisoned, tried, and eventually acquitted of libel against the British Royal Governor. Acquitted on the ground that the material printed was true, the Zenger Trial helped establish the freedom of the press later defined in the Bill of Rights.

 

In 1765, delegates from nine of the 13 colonies met here as the Stamp Act Congress in response to the levying of the Stamp Act by the Parliament of Great Britain, resulting in a message to King George III protesting "taxation without representation." Following the American Revolution, the Continental Congress met here in 1787, adopting the Northwest Ordinance which established procedures for creating new states.

 

After the Constitution was ratified, the build was remodeled, as the first example of Federal Style architecture in America, and enlarged under the direction of Pierre Charles L'Enfant to serve as the first Capitol of the United States. The First United States Congress would meet here, establishing the new federal government, electing George Washington as the first President, and writing and ratifying the Bill of Rights.

 

The building was designated as Federal Hall Memorial National Historic Site on May 26, 1939, and redesignated a national memorial on August 11, 1955.

 

Federal Hall National Monument was designated a landmark by the New York Landmarks Preservation Commission in 1967. Its interior was designated separately in 1975.

 

National Register #66000095

This series is dedicated to Russ Martin. I now call all dumpsters ,"The Dreaded Russ Martin Dumpsters" . I and many other creative people are afraid that after they kick the bucket their work will end up in dumpsters. Russ maintains that our various families will save a few works, but with no value they will run out of money to store them and then "The Dreaded Russ Martin Dumpsters" will appear. In our commercial society monetary value trumps aesthetic value every time. Had the art or whatever had any monetary value you can be sure that it would not be thrown away.

 

Recently Russ Martin was about to throw away stacks of his photographs which he had made over his lifetime. Suddenly he had a new thought. Rather than throwing many of them away as he had planned he is going to send me a large batch. That will certainly save some of them from the trash.

Coney Island Polar Bear Club New Year's Day Polar Plunge Atlantic Ocean Beach Winter Swimming Brooklyn NYC USA December 31st 2021 - January 1st 2022

 

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POLAR BEAR PLUNGE

Not only is this New York's grandest and most unique New Year's tradition, it raises funds for some of the most amazing non-profit and community organizations in Coney Island which are dedicated to developing a resurgent and sustainable neighborhood! Every New Year's Day, over 15,000 brave souls from all over the world join us in this long-lived tradition!

 

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#ConeyIsland #PolarPlunge #WinterSwimming #Brooklyn #NYC

 

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Apple iPhone 13 Pro Max smartphone photo and 4K at 60 fps low light night video

 

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Coney Island winter Polar Plunge swim dedicated to Mother Theresa Irene Wolowski who celebrated 88th birthday on December 17th 2021

 

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The Coney Island Polar Bear Club is the oldest winter bathing organization in the United States, whose members regularly take polar bear plunges in the winters. The club was founded by famed health advocate Bernarr McFadden in 1903.

 

The club began using the event to raise funds for Special Olympics starting in 2005, and Camp Sunshine in 2007. In 2018, the club decided to support local groups and charities and began partnering with the Alliance for Coney Island to raise funds for local nonprofit organizations.

 

Members swim in the Atlantic Ocean at Coney Island, New York, United States every Sunday from November through April. Every New Year's Day, the Club is joined by participants from around the country, who partake in an annual swim. The 2005 event had 300 participants and 6000 onlookers. The Chief Polar Bear blows a conch shell to gather the swimmers before they run into the water.

 

The club was mentioned in popular culture. It is mentioned on the season three episode of Seinfeld, The Pez Dispenser In the episode Kramer informs Jerry that he has joined the club, claiming it to be 'invigorating'. It was also publicized on The Daily Show with Jon Stewart, in a taped segment by Dan Bakkedahl about the effects of global warming on the club in faux-nature documentary style.

 

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119th Annual Coney Island Polar Bear Club New Year's Day Plunge!

 

Taking place on January 1, 2022, unlike past years the plunge will be an open swim, the beach will open starting at 11am and allow you to swim at any point until 2pm on the world famous Coney Island Beach. All funds raised help support our local non-profits and community by supporting a variety of initiatives including free public programming, environmental and educational programming, quality of life issues and more. With your help, we can help ensure that Coney Island continues to thrive!

 

No fee to participate but we encourage donations & fundraising for your plunge!

Registration begins at 10AM, we recommend that all plungers arrive no later than 12PM

Registration tables are located at Stillwell Avenue & the Boardwalk

All participants must sign a waiver on-site the day of the Plunge

Plungers under 18 years of age must have their parent or guardian present to sign the waiver the day of the Plunge.

Plunge as an individual, create a team, join a team or you can even help virtually!

 

Info about the Plunge:

There is no fee for plunging but donations are encouraged and you must register in order to participate. There is no donation minimum required to register online, You can register and pledge here, or on-site the morning of the plunge after 10:00am. All participants should arrive by 12PM to go through registration. If you are plunging as a group/team, all members must arrive together in order to ensure you all have the same plunge time. ALL participants whether pre-registered or registering the day of must go to the registration area to claim their wristbands with designated times to participate.

 

Bring warm clothes, surf boots or old sneakers, towels and definitely bring your camera! The NYC Parks Department provides changing facilities on the Boardwalk at Stillwell Avenue.

 

Plunge for a Cause!

Coney Island is a neighborhood of 50,000 residents with a poverty rate close to 30% and is situated right on the Atlantic Ocean. The Coney Island Polar Bear Club New Year’s Day Plunge helps raise funds to support the local organizations including the New York Aquarium, Alliance for Coney Island, Coney Island USA, Coney Island History Project and other local arts and history organizations helping to make a difference in the Coney Island community.

 

Nine years after the devastation of Superstorm Sandy and throughout the 2019 Pandemic, the Coney Island neighborhood continues to recover. The Alliance for Coney Island is focused on ensuring residents have an improved quality of life through their supplemental services and workforce development programs.

 

With your help, the funds raised will support workforce development programs for local residents to connect them to job opportunities and neighborhood services, as well as help increase their advocacy for clean water and educate the public about waste.

 

We need your help to do this work! Please register today or create a team and spread the word about this fun and charitable event!

 

DIRECTIONS: We strongly encourage that plungers take mass transit:

 

Via Subway

N, F, or Q to Stillwell Ave. Station. Please note the D train is not running to Coney Island this winter.

 

Via Brooklyn Buses

B36 | Coney Island/ Avenue U

B64 | Coney Island / Bay Ridge

B68 | Brighton Beach/ Windsor Terrace

B74 | Sea Gate/ Coney Island

B82 | Coney Island / Spring Creek

 

Via Manhattan Express Buses

X28 | Bensonhurst / Midtown

 

If driving, please use google maps for directions. There is very limited on street parking on West 15th Street & West 10th Street. Parking is also available at Maimonides Park, 1904 Surf Avenue.

 

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The Coney Island Polar Bear Club is the oldest winter bathing organization in the United States. We swim in the Atlantic Ocean at Coney Island every Sunday from November through April. Since 1903, we have been hosting a public New Year’s Day Plunge for all brave souls to welcome the New Year.

 

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Alliance for Coney Island

1904 Surf Avenue,

Brooklyn, NY 11224

 

@ConeyIslandFun

 

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Atlantic Ocean

 

The Atlantic Ocean is the second-largest of the world's oceans, with an area of about 41,100,000 sq miles It covers approximately 20 percent of Earth's surface and about 29 percent of its water surface area

 

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Coney Island

 

Coney Island is a peninsular neighborhood and entertainment area in the southwestern section of the New York City borough of Brooklyn. The neighborhood is bounded by Brighton Beach to its east, Lower New York Bay to the south and west, and Gravesend to the north, and includes the subsections of Sea Gate to its west and Brighton Beach to its east. Coney Island was formerly the westernmost of the Outer Barrier islands on the southern shore of Long Island, but in the early 20th century it became a peninsula, connected to the rest of Long Island

 

****

Coney Island is no longer an island

 

The Coney Island creek, which gets cut off at Shell Road used to be a river which flowed into Sheepshead Bay, but through the process of landfill Coney Island was connected to the rest of Brooklyn which is located on the land mass known as Long Island NY

  

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Brooklyn

 

Brooklyn is a borough of New York City, coextensive with Kings County, in the U.S. state of New York. It is the most populous county in the state, the second-most densely populated county in the United States, and New York City's most populous borough, with an estimated 2,648,403 residents in 2020. If each borough were ranked as a city, Brooklyn would rank 3rd most populous

 

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New York City

 

New York City comprises 5 boroughs Manhattan - The Bronx - Queens BKNY SINY

 

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The first Times Square New Year’s Eve celebration was held in 1904

 

The first New Year’s Eve Ball lowering celebration atop One Times Square was in 1907

 

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Dyker Heights Christmas Lights Brooklyn NY cited to be started by Lucy Spata when she moved to the neighborhood in the 1980s

 

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Shore Thing Movie 2008

 

A series of shark attacks in New York waters not otherwise known for activity are occurring (netted beach, freshwater lake, a muddy creek). Film by Lovari filmed scenes on the Coney Island Boardwalk

 

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Nathan's Hot Dogs

 

Nathan's began in 1916 as a nickel hot dog stand in Coney Island founded by Polish Jewish immigrant Nathan Handwerker (June 14, 1892 – March 24, 1974)

 

The original Nathan's restaurant stands at the corner of Surf and Stillwell Avenues in the Coney Island neighborhood of the Brooklyn borough of New York City, New York

 

Nathan's is listed on the Nasdaq as $NATH

 

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Mermaid Parade

 

The MERMAID PARADE specifically was founded in 1983 with 3 goals: it brings mythology to life for local residents who live on streets named Mermaid and Neptune ; it creates self-esteem in a district that is often disregarded as “entertainment”; and it lets artistic New Yorkers find self-expression in public

 

Unlike most parades, this one has no ethnic, religious, or commercial aims. It’s a major New York holiday invented by artists! An American version of the summer-solstice celebration

 

Mermaid Parade

 

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Luna Park

 

Luna Park is the name of an amusement park in Coney Island, Brooklyn, New York City. It opened on May 29, 2010, at the site of Astroland, an amusement park that had been in operation from 1962 to 2008, and Dreamland, which operated at the same site for the 2009 season. It was named after the original 1903 Luna Park which operated until 1944 on a site just north of the current park's 1000 Surf Avenue location

 

Luna Park at Coney Island

1000 Surf Avenue

Brooklyn New York 11224

 

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Cyclone Roller Coaster

 

Cyclone wooden roller coaster opened on June 26, 1927 with .25 cent rides

 

The Cyclone was declared a New York City landmark on July 12, 1988, and was placed on the National Register of Historic Places on June 26, 1991

 

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Deno’s Wonder Wheel is a world famous NYC Landmark attraction. Built in 1920, and in continuous operation with a perfect safety record. Over 40 million people have enjoyed this iconic ride. Marvel at the incredible views from 150 feet high atop the Coney Island beach all the way to the Manhattan skyline. Perfect for all generations and one of the most romantic rides in the world

 

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Parachute Jump 1939 Coney Island Brooklyn NY Steeplechase Park Plaza Riegelmann Boardwalk

  

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Hashtag

 

#Winter #WinterSwim #swimming #swim #swimmer #ColdWeather #freeze #freezing #FreezingCold #ColdWater #Water #AtlanticOcean #WinterBeach #Beah #ConeyIslandFun #ConeyIslandNY #ConeyIslandNYC #ConeyIslandNewYork #ConeyIslandNewYorkCity #ConeyIslandBrooklyn #CINY #CINYC #BrooklynNY #BrooklynNYC #BKNY #BrooklynNewYork #NewYork #NewYorkCity #NY #NYCParks #PublicBeach #🏊 #🌊 #NewYorkState #USA #DSubway #🚇#ChristmasInNewYork #ChristmasInNY #ChristmasInNY #MerryChristmas #Christmas #DykerHeightsChristmasLights #NewYearsEve #HappyNewYear #NewYearsResolution #TimesSquareNYC #NewYearsRockinEve #RockinEve #ILoveNY #ILoveBKNY #NathansHotDogs #Nathans #HotDogs #LunaPark #CycloneRollerCoaster #MermaidParade #RiegelmannBoardwalk

   

dedicated to Meron, my Ethiopean daughter

11, December 2011 - International Mountain Day.

 

International Mountain Day is an opportunity to create awareness about the importance of mountains to life, to highlight the opportunities and constraints in mountain development and to build partnerships that will bring positive change to the world’s mountains and highlands.

  

Dedicated to Wikileaks. Against censorship.

Dedicated to everyone going back to work today after the Christmas/ New Year break!

View On Black

The John Richard Bathe Neale Memorial stained glass window may be found in the southern wall of St Jude's Church of England in Carlton. The window was dedicated by Mr. Neale's parents in 1892. According to a member of the parish whom I met whilst on my visit, Mr. Neale was a chemist in Carlton and a well known member of the St Jude's Parish; and the window was made at great expense by the Melbourne stained glass manufacturers, Rogers and Hughes. The window features the story of Christ at the Pool of Bethesda which appears in the Gospel of John from the King James Bible. The words "Saith Unto Him Arise Take Up Thy Bed and Walk" appear in elegant amber Art Nouveau style script at the base of the window. Jesus stands amid the blind, lame and paralysed. All are depicted in classical Renaissance style. The palate of this window is filled with soft hues not unlike a watercolour painting.

 

In 1866 the original St Jude's Church of England was simply a temporary wooden structure erected for worship on a triangular block of land between Lygon, Palmerston and Keppel Streets in the busily growing working class suburb of Carlton, in Melbourne's inner north. However, between 1866 and 1867 the church's chancel, four bays of the nave, and vestry of the church that we see today were erected. St Jude's Church of England was built to the designs of Melbourne architects Reed and Barnes. The contractor awared the building of St Jude's was John Pigdon. Between 1869 and 1870 the remaining four bays of the nave, balcony, narthex and crypt were erected. In 1874 the south porch and steps and area wall were erected, and the iron railings and Lygon Street gates were erected in the same year.

 

Designed in Gothic style so popular with the Victorians, St Jude's Church of England is a beautiful polychromatic brick ecclesiastical building erected on a bluestone plinth with dark hawthorn brick walls and red and cream brick quoining, diaperwork and window surrounds. The plastered interior includes a western gallery, an 1868 George Fincham pipe organ, and stained glass by several prominent glass designers and makers, including Melbourne based stained glass window manufacturers Ferguson and Urie, Rogers and Hughes, Brooks Robinson, and William Montgomery. St Jude's Church of England is of architectural significance as it is an early example of Gothic-polychrome and one of the first fully polychromatic brick churches in Australia, and the building is heritage listed.

 

In 2009, after much fundraising from the parish, St Jude's Church of England went under a full restoration at the cost of one million dollars, which included painstaking picking out of the bricks with newly laid mortar and a renovated slate roof. On the 18th of October 2014 in the wee hours of the morning, a fire was deliberately started in St Jude's basement. The fire was noticed around four o'clock in the morning when flames were seen engulfing the roof, chancel windows and basement. Fifty Melbourne Metropolitan Fire Brigade trucks were required to bring the blaze under control, which they managed to do in around an hour. Whilst the fire was contained to the chancel and did not burn down the vicarage built against the chancel, St Jude's Church has lost several of its largest and most stunning original Victorian windows which were installed in the chancel. The damage bill is still estimated to be around $500,000.00 and the congregation has been forced to temporarily give up their beautiful place of worship. At the time of writing this, an appeal has been established to raise funds to restore the church and the congregation is meeting in various places within close proximity of St Jude's.

 

On a personal note, I was very fortunate to have visited St Jude's Church of England on my birthday, just over a month before the fire, after being granted a special request to photograph their stained glass windows in detail. I am very grateful to the staff of St Jude's for granting my request, even more so now that some of the windows are no longer there to admire. It is to the staff and congregation of St Jude's Church of England that I dedicate this set of photographs of their beautiful church; both inside and out.

  

Pisa Cathedral (Cattedrale Metropolitana Primaziale di Santa Maria Assunta; Duomo di Pisa) is a medieval Roman Catholic Cathedral dedicated to the Assumption of the Virgin Mary, in the Piazza dei Miracoli in Pisa, Italy. It is a notable example of Romanesque architecture, in particular the style known as Pisan Romanesque. It is the seat of the Archbishop of Pisa. Construction on the cathedral began in 1063 by the architect Buscheto, and expenses were paid using the spoils received fighting against the Muslims in Sicily in 1063. It includes various stylistic elements: classical, Lombard-Emilian, Byzantine, and Islamic, drawing upon the international presence of Pisan merchants at that time. In the same year, St. Mark's Basilica began its reconstruction in Venice, evidence of a strong rivalry between the two maritime republics to see which could create the most beautiful and luxurious place of worship. The church was erected outside Pisa's early medieval walls, to show that Pisa had no fear of being attacked. The chosen area had already been used in the Lombard era as a necropolis and at the beginning of the 11th century a church had been erected here, but never finished, that was to be named Santa Maria. Buscheto's grand new church was initially called Santa Maria Maggiore until it was officially named Santa Maria Assunta. In 1092 the cathedral was declared a primatial church, archbishop Dagobert having been given the title of Primate by Pope Urban II. The cathedral was consecrated in 1118 by Pope Gelasius II, who belonged to the Caetani family which was powerful both in Pisa and in Rome. In the early 12th century the cathedral was enlarged under the direction of architect Rainaldo, who increased the length of the nave by adding three bays consistent with the original style of Buscheto, enlarged the transept, and planned a new facade which was completed by workers under the direction of the sculptors Guglielmo and Biduino. The exact date of the work is unclear: according to some, the work was done right after the death of Buscheto about the year 1100, though others say it was done closer to 1140. In any case, work was finished in 1180, as documented by the date written on the bronze knockers made by Bonanno Pisano found on the main door. The structure's present appearance is the result of numerous restoration campaigns that were carried out in different eras. The first radical interventions occurred after the fire of 1595, following which the roof was replaced and sculptors from the workshop of Giambologna, among whom were Gasparo Mola and Pietro Tacca, created the three bronze doors of the facade. In the early 18th century began the redecoration of the inside walls of the cathedral with large paintings, the "quadroni", depicting stories of the blessed and saints of Pisa. These works were made by the principal artists of the era, and a group of citizens arranged for the special financing of the project. Successive interventions occurred in the 19th century and included both internal and external modifications; among the latter was the removal of the original facade statues (presently in the cathedral museum) and their replacement with copies. Other notable interventions include: the dismantling of Giovanni Pisano's pulpit between 1599 and 1601 that only in 1926 was reassembled and returned to the cathedral (with some original pieces missing, including the staircase); and the dismantling of the monument to Henry VII made by Lupo di Francesco that was found in front of the door of San Ranieri and later substituted by a simpler, symbolic version; in 1987, the whole square was declared a UNESCO World Heritage Site / Tower of Pisa (Torre di Pisa) or simply the Leaning Tower of Pisa (Torre pendente di Pisa) is the campanile, or freestanding bell tower of the cathedral of the Italian city of Pisa, known worldwide for its nearly four-degree lean, the result of an unstable foundation. The tower is situated behind the Pisa Cathedral and is the third-oldest structure in the city's Cathedral Square (Piazza del Duomo), after the cathedral and the Pisa Baptistry. The height of the tower is 183.27 feet from the ground on the low side and 185.93 feet on the high side. The width of the walls at the base is 8 feet. The tower has 296 or 294 steps; the seventh floor has two fewer steps on the north-facing staircase. The tower began to lean during construction in the 12th century, due to soft ground which could not properly support the structure's weight, and it worsened through the completion of construction in the 14th century. By 1990 the tilt had reached 5.5 degrees. The structure was stabilized by remedial work between 1993 and 2001, which reduced the tilt to 3.97 degrees. Between 1589 and 1592, Galileo Galilei, who lived in Pisa at the time, is said to have dropped two cannonballs of different masses from the tower to demonstrate that their speed of descent was independent of their mass. The primary source for this is the biography Racconto istorico della vita di Galileo Galilei (Historical Account of the Life of Galileo Galilei), written by Galileo's pupil and secretary Vincenzo Viviani in 1654, but only published in 1717, long after his death. During World War II, the Allies suspected that the Germans were using the tower as an observation post. A U.S. Army sergeant sent to confirm the presence of German troops in the tower was impressed by the beauty of the cathedral and its campanile, and thus refrained from ordering an artillery strike, sparing it from destruction / Pisa is a city and comune in Tuscany, central Italy, straddling the Arno River just before it empties into the Ligurian Sea. It is the capital city of the Province of Pisa. Although Pisa is known worldwide for its leaning tower (the bell tower of the city's cathedral), the city of over 100,000 residents contains more than 20 other historic churches, several medieval palaces, and various bridges across the Arno. Much of the city's architecture was financed from its history as one of the Italian maritime republics. The city is also home of the University of Pisa, which has a history going back to the 12th century and also has the Scuola Normale Superiore di Pisa, founded by Napoleon in 1810, and its offshoot, the Sant'Anna School of Advanced Studies, as the best-sanctioned Superior Graduate Schools in Italy

Dedicated to all bicyclists in Berlin, that make my everyday (car-) drive to work and back a real adventure (aka Urban Jungle)

 

dedicated to lumendipity...

Dedicated to my dear father, I miss him so.

 

On my way to LA, USA

The project is dedicated to organizing alternative funding for the 10th ward, the Palliative Care Unit at the Latvian Oncology Center. The project aims to produce a photo book for fundraising purposes.

More information on our website: 10thward.annasircova.com/

 

It is a collaboration between Anna Sircova and Dmitry Bulkin. Our first goal is to hold a photo-exhibition and photo-auction in Umea, Sweden, May-June 2012.

The theme turned out to be “bikes”. Dmitry’s part has a working title “Broken Friends” and my part: “Life-Cycle”.

 

By now I have a good amount of material and I would like to ask for help in selecting 15 images for the exhibit.

Would appreciate support and any feedback for the project as a whole!

 

ODT - street photography

The church is dedicated to the fisherman who go out and brave all weather conditions to bring home a catch. The eves are lined with boat models and the walls lined with prayer plaques.

Dedicated to Dr. Jose Glez y Lopez, in Madrid, Spain.

  

Anglesey Abbey, formerly a priory, is a stately home in the village of Lode, 51⁄2 miles (8.9 km) northeast of Cambridge, England. The house and gardens, as well as the Lode mill are open to the public.

 

Photo taken on July 29, 2010.

 

Thanassis Fournarakos - Θανασης Φουρναρακος

Professional Photographer, retired.

Athens, Greece

 

© ALL RIGHTS RESERVED

None of my images may be downloaded, copied, reproduced, manipulated or used on websites, blogs or other media without my explicit written permission. THANK YOU!

 

This photograph has achieved the following highest awards:

* GALAXY HALL OF FAME

 

Shrewsbury Abbey, which is dedicated to St. Peter and St. Paul, was founded as a Benedictine Monastery by Roger de Montgomery in 1083 as a place of Christian witness and worship on the site of an existing Saxon church. Today, this building is a place of great of historic significance. It has been visited on pilgrimages by Kings, held the first Parliament, and is currently the venue for the High Sheriff of Shropshire’s Legal Service. It has held a monastery, a garrison, a prison, a Saint, and is still in use as a Parish church today. It holds the effigies of nobles dating back from the Conqueror, and includes such notables as Richard Onslow, Speaker of the House of Commons under Elizabeth I. Its windows and walls still bear the marks of musket-shot from Cromwell’s troops, as many statues bear the marks of his Reformation destruction. It is one of the few churches in England to have a surviving Royal Crest from the time of Charles I. It was split in half by Thomas Telford in 1836 to enable Irish M.P.s to travel to London more quickly, and its buildings are still split across that road today. In the 20th century, it became the home of the fictional Brother Cadfael, and now receives thousands of visitors a year who want to connect with the stories they have read of the Benedictines who lived in the Abbey. Its art, architecture and historical records make it a true English treasure, and an amazing resource for students of the past.

 

Scrobbesbyrig to the Saxons, the county town of Shropshire is first mentioned in a charter of 901. Shrewsbury is stunning historic town with over 660 listed buildings and some very strange street names - Dogpole and Mardol, Gullet Passage and Grope Lane.

 

According to the Poet Laureate Sir John Betjeman, "It takes a little exploration on foot to reveal the delights of this medieval town."

OIn dedicated Park & Ride livery and doing that job is 366 almost at the seafront, Scarborough.

 

YX58DCF is a Volvo B7RLE with rather fine Plaxton Centro bodywork - which was built in Scarborough.

 

New to East Yorkshire in February 2009.

Any issue related to your .net project?Hire a Dedicated .net Programmer, get it fixed:http://www.thewebartists.com/services-virtualdedicatedhiring.php

BETTER QUALITY(WATCH IN HD) : www.youtube.com/watch?v=lc-Sz4DWfAk&feature=channel_v...

WARNING : Can Cause Bratz Seisurez!! Just To My Friends! I'm going to make some more Dedication videos to other people too! 2 per month! XP

...thanks for being such a good friend, my best friend, my ever lasting friend...i am at a loss without you! ;o)

  

and song of the month MAY is: emiliana torrini with ... BIG JUMPS (the video is great... love the coloured snails at 1:40min) :o)))

 

"Sometimes I feel so confused,

I'm under the illusion that I have to choose.

I love you always know the way,

The way back home always is the same."

Dedicated to Maggie...

This Photostory is dedicated to Juliana. ;*

 

Yue GAG w/ Shin and Lenn/

El GAG de Yuecon Shin y Lenn

 

(Read in this order) PAG: 01, 02, 03, 04, 05, 06, 07, 08, 09, 10, 11, 12, 13, 14.

 

PHOTOSTORY: In English / En Español

Shin: Whatever... by the way, I hope you grow up soon, every day you look smaller, dwarf. ¬¬

/

Shin: Lo que tu digas... y por cierto a ver si crecemos que cada día que pasa estás mas enano ¬¬

 

COLLABORATION:

- Yue's Juliana Collaboration

 

SHERYL LINKS:

- Sheryl's Flickr: Photostories 2011 - Sketches 2011 / Photostories 2012 - Sketches 2012

Dedicated to someone special :)

dedicated to Amit with love and respect

Dedicated to my good flickr friend, and excellent photographer, Jacques Freund, in Belgium.

  

Anglesey Abbey, formerly a priory, is a stately home in the village of Lode, 51⁄2 miles (8.9 km) northeast of Cambridge, England. The house and gardens, as well as the Lode mill are open to the public.

 

Photo taken on July 29, 2010.

 

Thanassis Fournarakos - Θανασης Φουρναρακος

Professional Photographer, retired.

Athens, Greece

 

© ALL RIGHTS RESERVED

None of my images may be downloaded, copied, reproduced, manipulated or used on websites, blogs or other media without my explicit written permission. THANK YOU!

 

This photograph has achieved the following highest awards:

* RED CARPET HALL OF FAME

* INEFFABLE 6+ SHOWCASE

* GALAXY HALL OF FAME

 

Dedicated to Sir AntokinAmpog

The Brihadeshwara Temple at Thanjavur in the Indian state of Tamil Nadu, is a Hindu temple dedicated to Shiva. It is an important example of Tamil architecture achieved during the Chola dynasty. The temple is part of the UNESCO World Heritage Site known as the "Great Living Chola Temples".

 

This is one of the largest temples in India and one of India's most prized architectural sites. Built by emperor Raja Raja Chola I and completed in 1010 AD, Peruvudaiyaar Temple, also popularly known as the 'Big Temple', turned 1000 years old in 2010.

 

Thanjavur Periya Kovil stands amidst fortified walls that were probably added in the 16th century. The vimanam (or temple tower) is 66 m) high and is among the tallest of its kind in the world. The Kumbam (Kalasha or Chikharam, the apex or the bulbous structure on the top) of the temple is carved out of a single rock and it weighs around 80 tons. There is a big statue of Nandi (sacred bull), carved out of a single rock, at the entrance measuring about 16 feet long and 13 feet high. The entire temple structure is made out of granite, the nearest sources of which are close to Tiruchirappalli, about 60 km to the west of Thanjavur.

 

HISTORY

The temple had its foundations laid out by the Tamil emperor Arulmozhivarman, popularly called Rajaraja Chola I, in 1002 CE, as the first of the great Tamil Chola building projects.

 

The Brihadeshwarar Temple was built to grace the throne of the Chola empire in compliance to a command given to him in his dream. The scale and grandeur is in the Chola tradition. An axial and symmetrical geometry rules the temple layout. Temples from this period and the following two centuries are an expression of the Tamils (Chola) wealth, power and artistic expertise. The emergence of such features as the multifaceted columns with projecting square capitals signal the arrival of the new Chola style.

 

The Brihadeshwarar Temple was built to be the royal temple to display the emperor's vision of his power and his relationship to the universal order. The temple was the site of the major royal ceremonies such as anointing the emperor and linking him with its deity, Shiva, and the daily rituals of the deities were mirrored by those of the king. It is an architectural example showcasing the pure form of the Dravida type of temple architecture and representative of the Chola Empire ideology and the Tamil civilisation in Southern India. The temple "testify to the brilliant achievements of the Chola in architecture, sculpture, painting and bronze casting."

 

CONSTRUCTION

The wish to build a mammoth temple like this is said to have occurred to Raja Raja while he stayed at Sri Lanka as an emperor.

 

The esteemed architect and engineer of the temple was Kunjara Mallan Raja Raja Perunthachan as stated in inscriptions found at the temple. The temple was built per ancient texts called Vaastu Shastras and Agamas. He is the ancient ancestor of the doyan of Vaastu Vedic architecture, the late Dr. V. Ganapti Sthapati of Chennai and Mahabalipurim (architect of the 133' granite Thiruvalluvar statue at the tip of south India). Members of his family still live and practice the ancient art and science. The American University of Mayonic Science and Technology was initiated by Dr. V. Ganapati Sthapati to perpetuate the same form of architectural principles used by Kunjara Mallan Raja Raja Perunthachan to build the Brihadeeswarar temple. The temple was built using a measure of 1 3/8-inch called an angula (24 units equalling 33 inches called a hasta, muzam, or kishku). This is the same measure found in ancient Lothal and other sites in the Indus Valley dating back 4000 - 6000 years. This same measure is used to build structures compliant with the Vaastu Shastras and Agamas today. While some builders use a different measure this is considered a standard due to its antiquity.

 

This temple is the first building fully built by granite and finished within 5yrs [1004AD – 1009AD]. The solid base of the temple raises about 5 metres, above which stone deities and representatives of Shiva dance. The huge kalasam or Vimanam (top portion of the shrine) is believed to weigh 81.28 tonnes of single stone block and was raised to its present height by dragging on an inclined plane of 6.44 km. The big Nandi (bull), weighing about 20 tonnes is made of a single stone and is about 2 m in height, 6 m in length and 2.5 m in width. The presiding deity of lingam is 3.7m tall. The prakaram (outer precincts of the temple) measures 240m by 125m. The outer wall of the upper storey is carved with 81 dance karanas – postures of Bharathanatyam, the classical dance of Tamil Nadu. The shrine of Goddess was added by Pandyas during the 13th century, Subramanya Shrine by Vijayanagara rulers and the Vinayaka shrine was renovated by Maratha rulers.

 

TEMPLE COMPLEX

The temple complex sits on the banks of a river that was channelled to make a moat around the complex's outer walls, the walls being built like a fortress. The complex is made up of many structures that are aligned axially. The complex can be entered either on one axis through a five-story gopuram or with a second access directly to the huge main quadrangle through a smaller free-standing gopuram. The massive size of the main Vimanam (Shikhara) is ca. 60 meters high, with 16 elaborately articulated stories, and dominates the main quadrangle. Pilaster, piers, and attached columns are placed rhythmically covering every surface of the Vimanam.

 

The gopuram of the main entrance is 30 m high, smaller than the vimana. It is unusual in the dravidian architecture where the gopurams are generally the main towers and taller than the vimanam.

 

MAIN TEMPLE

A first rectangular surrounding wall, 270 m by 140 m, marks the outer boundary. The main temple is in the center of the spacious quadrangle composed of a sanctuary, a Nandi, a pillared hall and an assembly hall (mandapas), and many sub-shrines. The most important part of the temple is the inner mandapa which is surrounded by massive walls that are divided into levels by sharply cut sculptures and pilasters providing deep bays and recesses. Each side of the sanctuary has a bay emphasising the principle cult icons. The karuvarai, a Tamil word meaning the interior of the sanctum sanctorum, is the inner most sanctum and focus of the temple where an image of the primary deity, Shiva, resides. Inside is a huge stone linga. The word Karuvarai means "womb chamber" from Tamil word karu for foetus. Only priests are allowed to enter this inner-most chamber.

 

In the Dravida style, the Karuvarai takes the form of a miniature vimana with other features exclusive to southern Indian temple architecture such as the inner wall together with the outer wall creating a pradakshina around the garbhagriha for circumambulation (pradakshina). The entrance is highly decorated. The inside chamber housing the image of the god is the sanctum sanctorum, the garbhagriha. The garbhagriha is square and sits on a plinth, its location calculated to be a point of total equilibrium and harmony as it is representative of a microcosm of the universe. In the center is placed the image of the deity. The royal bathing-hall where Rajaraja the great gave gifts is to the east of the hall of Irumudi-Soran.

 

The circumambulation winds around the massive lingam in the garbhagriha and is repeated in an upper story, presenting the idea that Chola Empire freely offered access to the gods.

 

The inner mandapa leads out to a rectangular mandapa and then to a twenty-columned porch with three staircases leading down. Sharing the same stone plinth is a small open mandapa dedicated to Nandi, Shiva's sacred bull mount.

 

TEMPLE DEITIES

The "moolavar" or prime deity of the Brihadeeswarar Temple is Shiva. All deities, particularly those placed in the niches of the outer wall (Koshta Moorthigal) like Dakshinamurthy, Surya, Chandra are of huge size. The Brihadiswarar temple is one of the rare temples which has idols for "Ashta-dikpaalakas" (Guardians of the directions) – Indra, Agni, Yama, Nirṛti, Varuṇa, Vāyu, Kubera, Īśāna – each of whom was originally represented by a life-sized statue, approximately 6 feet tall, enshrined in a separate temple located in the respective direction. (Only Agni, Varuṇa, Vāyu and Īśāna are preserved in situ.)

 

ADJOINING STRUCTURES

Surrounding the main temple are two walled enclosures. The outer wall is high, defining the temple complex area. Here is the massive gopuram or gateway mentioned above. Within this a portico, a barrel vaulted gorpuram with over 400 pillars, is enclosed by a high wall interspersed with huge gopurams axially lined up to the main temple.

 

FEATURES

Another widely held belief is that the shadow of the gopuram (pyramidal tower usually over the gateway of a temple) never falls on the ground. . The temple is said to be made up of about 60,000 tons of sandstone and granite. The Kumbam itself, a 60 ton granite stone carved in one piece, on top of the main gopuram is believed to have been taken to the top by creating an inclined slope to the height of 66m to the top of the gopuram. The prevailing belief is that a mud-slope, which starts at about three miles from the temple site, from Thirukoilore (birthplace of Raja raja's mother) near Sri Virateshvara swamy temple portrays the figure of the Thanjavur Temple. Elephants might have been used to drag the stone up the slope. This was claimed to be the only part of the gopuram, which does not cast a shadow that fall on the ground, at least not within the temple premises which is an architectural amazement in the world of architecture.

 

MURALS

The temple has Chola frescoes on the walls around the sanctum sanctorum potryaing Shiva in action, destroying demonic forts, dancing and sending a white elephant to transport a devotee to heaven. These frescoes were discovered in the 1940s and portray the mythological episodes of the journey of Saint Sundarar and the Chera King to heaven, the battle scene of Tripurantaka (Lord Siva) with Asuras (demons). The Chola artists have proved their mettle by portraying even the Asura women with a sense of beauty. Some of the paintings in the sanctum sanctorum and the walls in the passage had been damaged because of the soot that had deposited on them. Owing to the continuous exposure to smoke and soot from the lamps and burning of camphor in the sanctum sanctorum over a period of centuries certain parts of the Chola paintings on the circumambulatory passage walls had been badly damaged. The Tanjore Nayak kings replaced them with a few paintings of their own, about 400 years ago. The Archaeological Survey of India, for the first time in the world, used its unique de-stucco process to restore 16 Nayak paintings, which were superimposed on 1000-year-old Chola frescoes. These 400-year-old paintings have been mounted on fibre glass boards, displayed at a separate pavilion.

 

TEMPLE PERSONNEL

The temple was consecrated in 1010 CE by Raja Raja Chola I & in 2010 a celebration commemorated the temple's thousandth anniversary. The temple maintained a staff of 1000 people in various capacities with 400 being temple dancers Besides the Brahmin priests, these included record-keepers, musicians, scholars, and craftsman of every type as well as housekeeping staff. In those days the temple was a hub of business activities for the flower, milk, oil, and ghee merchants, all of whom made a regular supply of their respective goods for the temple for its poojas and during festival seasons. Moreover as evidenced by the inscriptions that found in the compound wall of this temple, the temple had always been serving as a platform for the dancers who excelled in the traditional dance form of Bharatnatyam. vallamuthu minnadi generation worshipped this temple.

 

WIKIPEDIA

Dedicated to Images Collectors girls.

Dedicated to everyone is still able to dream a better world,

because world is better than one we live.

 

Dedicato a tutti quelli che sono ancora capaci di sognare un mondo migliore,

perché il mondo è migliore di quello che noi viviamo.

Dedicated to Bootcrease

Thillai Natarajah Temple, Chidambaram or Chidambaram temple is a Hindu temple dedicated to Lord Shiva located in the town of Chidambaram, East-Central Tamil Nadu, South India. The temple is known as the foremost of all temples (Kovil) to Saivites and has influenced worship, architecture, sculpture and performance art for over two millennium. The Sangam classics list chief architect Viduvelvidugu Perumthachchan as directing an early renovation of the shrine.

 

A major shrine of Lord Shiva worship since the classical period, there have been several renovations and offerings to Chidambaram by the Pallava, Chola, Pandya, Vijayanagara and Chera royals in the ancient and pre-medieval periods. The temple as it stands now is mainly of the 12th and 13th centuries, with later additions in similar style. Its bronze statues and stone sculptures depicting various deities and the famous Thillai trees (Excoecaria agallocha) of the surrounding forest reflect the highpoints of early Chola and Pallava art while its famed gold plated gopuram towers are medieval structural additions by the royals Aditya I, Parantaka Chola I, Kopperunchinga I, Krishnadevaraya and Jatavarman Sundara Pandyan. King Kocengannan Chola was born following prayers his parents offered at the temple and later in his life he refined its structure. The shrine gave the town its name.

 

The deity that presides here is கூத்தன் - Thillai Koothan (Thillai Nataraja - Shiva, The Lord of Dance). Chidambaram is the birthplace of the sculpture and bronze image representation of Lord Shiva as the cosmic dancer, a Tamilian concept and motif in Chola art that has since become notable as a symbol of Hinduism. The shrine is the only Shiva temple to have its main deity represented in this anthropomorphic form, as the supreme being who performs all cosmic activities. The consort deity here is Sivakami Amman (form of Amman - mother goddess and female energy). Two other forms of Lord Shiva are represented close to this in the vimana (inner sanctum) of the temple - as a crystallised lingam - the most common representation of Lord Shiva in temples, and as the aether space classical element, represented with empty space and a garland of fifty one hanging golden bilvam leaves (Aegle marmelos). Lord Shiva is captured in pose as Nataraja performing the Ananda Tandava ("Dance of Delight") in the golden hall of the shrine Pon Ambalam (பொன் அம்பலம்). The sculptures of Chidambaram inspired the postures of Bharatha Natyam. The Chidambaram complex is admired for its five famous halls (ambalam or sabhai), several grand smaller shrines to the Hindu deities Ganesh, Murugan, Vishnu and Sivakami Amman which contain Pandyan and Nayak architectural styles, and for its endowment from many water tanks, one of which links it to the Thillai Kali temple.

 

Chidambaram is one of the five Pancha Bootha Sthalams, the holiest Shiva temples each representing one of the five classical elements; Chidambaram represents akasha (aether). Chidambaram is glorified in Tirumular's Tirumandhiram and was visited by Patañjali and VyagjrapadharPulikaal Munivar. It is the primary shrine of the 275 Paadal Petra Sthalams - Shiva Sthalams glorified in the early medieval Tevaram poems by Tamil Saivite Nayanar saints Tirunavukkarasar, Thirugnana Sambandar and Sundarar. Hailed in the Tiruvacakam series by Manikkavacakar, these very volumes of the Tirumurai literature canon were themselves found in secret chambers of the temple. The Periya Puranam, a biography of these Nayanar saints by Sekkizhar commissioned by emperor Kulothunga Chola II, was written in the shrine's Thousand Pillared Hall. In Kanda Puranam, the epic authored by Kachiyappa Sivachariar of Kanchipuram, the Chidambaram shrine is venerated as one of the three foremost Shiva abodes in the world, alongside Koneswaram temple of Trincomalee and Mount Kailash.

 

ETYMOLOGY

The traditional name of the temple complex, Chidambaram Tillai Nataraja-koothan Kovil, alludes to the environment of its location and its origins and significance in Saivite worship. The mangrove of ancient Tillai (தில்லை) trees (Exocoeria agallocha) of the forest surrounding the shrine when it was first built inspired the shrine's name and early artistic inspiration; the Tillai trees of the nearby Pichavaram wetlands, the second largest mangrove in the world, extends to the temple area. The shrine is venerated as Tillai ambalam (தில்லை அம்பலம் ), literally meaning Tillai Open Stage, the open space surrounded by Tillai Vanam (தில்லை வனம்) (the Tillai forest) - the original name of this area.[9] The name of the town of this shrine, Chidambaram comes from the Tamil word Chitrambalam (சிற்றம்பலம்) - "small hall/stage"; also spelled Chithambalam (சிட்டம்பலம்), from citt/chitthu and ambalam - meaning "wisdom of this open stage/atmosphere". The shrine is where some devotees believe they will attain liberation, or chitaakasam - "wisdom/consciousness of the sky". "Nataraja" or "Koothan" mean "Lord of Dance".

 

LEGEND

The story of Chidambaram begins with Lord Shiva strolling into the Thillai Vanam (vanam meaning forest and thillai trees - botanical name Exocoeria agallocha, a species of mangrove trees - which currently grows in the Pichavaram wetlands near Chidambaram). In the Thillai forests resided a group of sages or 'rishis' who believed in the supremacy of magic and that God can be controlled by rituals and mantras or magical words. Lord Shiva strolled in the forest with resplendent beauty and brilliance, assuming the form of Bhikshatana, a simple mendicant seeking alms. He was followed by His consort, Vishnu as Mohini. The sages and their wives were enchanted by the brilliance and the beauty of The handsome mendicant and His consort. On seeing their womenfolk enchanted, the rishis got enraged and invoked scores of serpents (nāgas) by performing magical rituals. Lord Shiva lifted the serpents and donned them as ornaments on His matted locks, neck and waist. Further enraged, the sages invoked a fierce tiger, whose skins and dons were used by Lord Shiva as a shawl around His waist and then followed by a fierce elephant, which was devoured and ripped to death by Lord Shiva (Gajasamharamurthy).

 

The rishis gathered all their spiritual strength and invoked a powerful demon Muyalakan - a symbol of complete arrogance and ignorance. Lord Shiva wore a gentle smile, stepped on the demon's back, immobilized him and performed the Ánanda Tandava (the dance of eternal bliss) and disclosed his true form. The sages surrender, realizing that Lord Shiva is the truth and He is beyond magic and rituals.

 

PATRONAGE

To Saivites, primarily in Tamil Nadu, the very word koil refers primarily to Chidambaram Tillai Natarajar.

 

Chidambaram is a temple complex spread over 160,000 m2 in the heart of the city. The main complex to Lord Shiva Nataraja also contains shrines to deities such as Shivakami Amman, Ganesh, Murugan and Vishnu in the form Govindaraja Perumal. Chidambaram's earliest structures were designed and erected by ancient craftsmen called Perumtaccan. The golden tiled roof for the Chit Ambalam (the vimanam) was laid by the Chola King Parantaka I (907-950 CE) following which he was given the title - Thillaiyambalathhukku pon koorai veiyntha thevan (Tamil:தில்லையாம்பலதுக்கு பொன் கூரை வேய்ந்த தேவன், meaning the one who constructed the golden roof). In its floruit, kings Rajaraja Chola I (reign 985-1014 AD) and Kulothunga Chola I (1070-1120 AD) made significant donations to the temple. Gold and riches to the temple were donated by Rajaraja Chola's daughter Kundavai II while Chola king Vikrama Chola (1118-1135 AD) made donations for the conduct of the daily rituals.

 

Donations of gold and jewels have been made by various kings, rulers and patrons to the temple from 9th to 16th century - including the Maharaja of Pudukottai, Sethupathy (the emerald jewel still adorns the deity) and the British.

 

Naralokaviran, the general of king Kulothunga Chola I was responsible for building a shrine for child saint Thirugnana Sambanthar and installed a metal image inside it. He constructed a hall for recitation of Tevaram hymns and engraved the hymns in copper plates.

 

TEMPLE STRUCTURE

The temple is the only great temple complex to date mainly from the later Chola period, and contains the earliest examples of a number of features that are found in many later temples, including "the earliest known Devī or Amman shrine, nritta (dance) maṇḍapa, Sūrya shrine with chariot wheels, hundred-and-thousand pillared maṇḍapas, even the first giant Śiva Gangā tank".A classical Shiva temple as per Agama rules will have five prakarams (closed precincts of a temple) or circuits each separated by walls one within the other. The outer prakaram will be open to the sky except the innermost one. The innermost one will house the main deity as well as other deities. There will be a massive wooden or stone flag post exactly in line with the main deity. The innermost prakaram houses the sanctum sanctorum (தமிழ் = கருவரை).

 

Chidambaram is also referred to in various works such as Thillai (after the Thillai forest of yore in which the temple is now located), Perumpatrapuliyur or Vyagrapuram (in honour of Saint Vyagrapathar, Sanskrit: Vyaghrapada - "Tiger-Footed").

 

The temple is supposed to be located at the lotus heart of the Universe: Virat hridaya padma sthalam.

 

This gold-roofed stage is the sanctum sanctorum of the Chidambaram temple and houses the Lord in three forms:

 

- the "form" - the anthropomorphic form as an appearance of Nataraja, called the Sakala-thirumeni.

- the "semi-form" – the semi-anthropomorphic form as the Crystal linga of Chandramaulishvara, the Sakala-nishkala-thirumeni.

- the "formless" – as the space in Chidambara-rahasyam, an empty space within the sanctum sanctorum, the Nishkala-thirumeni.

 

SIGNIFICANCE OF THE TEMPLE DESIGN

The layout and architecture of the temple is replete with philosophical meanings.

 

Three of the five Panchaboothasthala temples, those at Kalahasti, Kanchipuram and Chidambaram all stand on a straight line exactly at 79 degree 41 minutes East longitude - truly an engineering, astrological and geographical wonder. Of the other two temples, Tiruvanaikkaval is located at around 3 degrees to the south and exactly 1 degree to the west of the northern tip of this divine axis, while Tiruvannamalai is around midway (1.5 degree to the south and 0.5 degree to the west).

 

The 9 gateways signify the 9 orifices in the human body.

The Chitsabai or Ponnambalam, the sanctum sanctorum represents the heart which is reached by a flight of 5 stairs called the Panchaatchara padi - pancha meaning 5, achhara – indestructible syllables – "SI VA YA NA MA", from a raised anterior dias - the Kanakasabai. The access to the Sabhai is through the sides of the stage (and not from the front as in most temples). The Chit sabha roof is supported by four pillars symbolic of the four Vedas.

 

The Ponnambalam or the Sanctum sanctorum is held by 28 pillars – representing the 28 agamas or set methodologies for the worship of Lord Shiva. The roof is held by a set of 64 beams representing the 64 forms of art and is held by several cross-beams representing the innumerable blood vessels. The roof has been laid by 21,600 golden tiles with the word SIVAYANAMA inscribed on them representing 21600 breaths. The golden tiles are fixed using 72,000 golden nails which represents the no. of nadis exists in human body. The roof is topped by a set of 9 sacred pots or kalasas, representing the 9 forms of energy. The artha mandapa(sanctum) has six pillars denoting the six shastras (holy texts).

 

The hall next to the artha mantapa has eighteen pillars symbolizing the eighteen Puranas.

 

TOWERS

The temple has nine gateways, and four of these have gateway towers or gopurams each with 7 storeys facing the East, South, West and North. The South gopuram called the Sokkaseeyan Thirunilai Ezhugopuram was constructed by a Pandya king identified from the presence of the dynasty's fish emblem sculpted on the ceiling. The Pandyas sculpted two fishes facing each other when they completed gopurams (and left it with one fish, in case it was incomplete). The earliest and smallest of the four is West gopuram constructed around 1150 and there are no reliable evidence on the construction. The sculptures shows goddess fighting the buffalo-demon and warlike Skanda astride his peacock. The North Gopuram was initiated around 1300 AD with the brick portion constructed by the Vijayanagara king Krishnadevaraya (1509-1530 AD) in the 16th century. The East Gopuram, was claimed to have been constructed by the Pallava King Koperunsingan II (1243-1279 AD) as per epigrahical records and was repaired by Subbammal, the mother-in-law of the famous philanthropist Pachaiyappa Mudaliar (1754-1794 AD). The idols of Pachaiappa Mudaliar and his wife Iyalammal have been sculpted on the eastern gopuram. The Pachaiappa Trust to date has been responsible for various functions in the temple and also maintain the temple car. The eastern gopuram is renowned for its complete enumeration of 108 poses of Indian classical dance – Bharathanatyam, detailed in small rectangular panels along the passage that leads to the gateway. Each gopuram has around fifty stone sculptures, with each repeating some portions from the other.

 

HALLS

There are 5 ambalams or sabhas (halls) inside the temple.

 

- Chit Ambalam or Chit Sabhai, which is the sanctum sanctorum housing Lord Nataraja and his consort Sivakami Sundari, and gave the temple town its name.

- Pon Ambalam or Kanaka Sabhai – the golden hall in front of the Chit Ambalam, from where the daily rituals are conducted.

- Nrithya sabhai or Natya sabhai, a 56-pillared hall lies to the south of the temple's flag mast (kodi maram or dwaja sthambam) where Nataraja outdanced Kali and established his supremacy

- Raja sabhai or the 1000-pillared hall which symbolizes the yogic chakra of thousand pillared lotus or Sahasraram (which in yoga is a chakra) at the crown of the head and is a seat where the soul unites with God. This chakra is represented as a 1000-petalled lotus. Meditating by concentrating at the Sahasrara Chakra is said to lead to a state of union with The Divine Force and is the pinnacle of yogic practice. The hall is open only on festive days.

- Deva Sabhai, which houses the Pancha moorthis (pancha - five, moorthis - deities, namely the deities of Ganesh, Somaskanda (seated posture of Lord Shiva with Pavarthi and Skanda), Sivananda Nayaki, Muruga and the image of Chandikeswarar.

 

SHRINES

- The shrines for the original Shivalingam worshipped by the saints Patanjali and Vyagrapathar – called the Thiru Aadhimoolanathar and his consort Umaiyammai

- The shrine of the 63 nayanars of Lord Shiva – called the Arubaththu moovar.

- Shrine of Sivagami.

- Ganesha shrine

- Shrine of Muruga or Pandiya nayakan

 

There are also several smaller shrines in the temple complex.

 

GOVINDARAJA SWAMY SHRINE

The Govindaraja shrine is dedicated to Vishnu and is one of the 108 holy temples of Lord Vishnu called divyadesam, revered by the 7th-9th-century saint poets of vaishnava (those worshipping Lord Vishnu) tradition, alwars. Kulashekara alwar mentions this temple as Tillai Chitrakutam and equates Chitrakuta of Ramayana fame with this shrine. King Kulothunga Chola II is believed to have uprooted the presiding Govindraja image from the shrine. The shrine has close connections with the Govindaraja temple in Tirupati dating back to saint Ramanuja of the 11-12th century. Ramanujar fled to Tirupati with the utsava (festival image) of the temple to escape punishment. Down the centuries, king Krishnappa Nayak (1564-1572 AD) was instrumental in installing the image of Govindaraja back in the temple. There was lot of resistance from the shaivites (those worshipping Shiva) against placing the Vishnu image in a revered Shiva temple, but the king was unmoved and the image was installed in the present form. There is no satisfactory evidence of co-existence of the Shiva and Vishnu shrines within the same temple built during the same time - there was a dispute even in last century during 1849 AD regarding the rights on the Govindaraja idol and Alwar Sannidhi(sanctum of azhwars) between Vaishnavas and Dikshitars and the position of Vaishnavas was upheld by the district court.

 

TEMPLE TANKS

The Chidambaram temple is well endowed with several water bodies within and around the temple complex.

 

- Sivaganga (சிவகங்கை) tank is in the third corridor of the temple opposite to the shrine of Shivagami. It is accessed by flights of stone steps leading from the shrine.

- Paramanandha koobham is the well on the eastern side of the Chitsabhai hall from which water is drawn for sacred purposes.

- Kuyya theertham is situated to the north-east of Chidambaram in Killai near the Bay of Bengal and has the shore called Pasamaruthanthurai.

- Pulimadu is situated around a kilometer and a half to the south of Chidambaram.

- Vyagrapatha Theertham is situated on to the west of the temple opposite to the temple of Ilamai Akkinaar.

- Anantha Theertham is situated to the west of the temple in front of the Anantheswarar temple.

- Nagaseri tank is situated to the west of the Anantha thirtham.

- Brahma Theertham is situated to the north-west of the temple at Thirukalaanjeri.

- Underground channels at the shrine drain excess water in a northeasterly direction to the Shivapiyai temple tank (சிவப்பியை குளம்) of the Thillai Kali Temple, Chidambaram. Due to poor maintenance, it has not been in use.

- Thiruparkadal is the tank to the south-east of the Shivapiyai tank.

 

TEMPLE CAR

The Chidambaram temple car is, perhaps, the most beautiful example of a temple car in all of Tamil Nadu. This car, on which Lord Nataraja descends twice a year, is drawn by several thousand devotees during the festivals.

 

ANANDA TANDAVA

The legend of the temple is same as the legend of Ānanda-tāṇḍava. Adhisesha, the serpent who serves as a bed of Lord Vishnu, hears about the Änanda thaandava and yearns to see and enjoy it. Lord Shiva beckons him to assume the saintly form of sage Patanjali and sends him to the Thillai forest, informing him that he will display the dance in due course. Patanjali who meditated in the Himalayas during krita age joins another saint, Vyaghrapada or Pulikaalmuni (Vyagra / Puli meaning "Tiger" and patha / kaal meaning "feet" – referring to the story of how he sought and got the feet and eyesight of a tiger to help climb trees well before dawn to pick flowers for The Lord before the bees visit them). The story of sage Patanjali as well as his great student sage Upamanyu is narrated in both Vishnu Purana as well as Shiva Purana. They move into the Thillai forest and worship Lord Shiva in the form of lingam, a deity worshipped today as Thirumoolataneswarar (Thiru - sri, Moolatanam - primordial or in the nature of a foundation, Eswarar- the Lord). Legends say that Lord Shiva displayed his dance of bliss (the Aananda Thaandavam) - as Nataraja to these two saints on the day of the poosam star in the Tamil month of Thai (January-February).

 

THE ANANDA TANDAVA POSTURE

The Ānanda-tāṇḍava posture of Nataraja represents pancikritya functions of the godhead believed to have created the dynamic force to create the world.

 

- The demon under Lord Nataraja's feet signifies that ignorance is under His feet.

- The fire in His hand (power of destruction) means He is the destroyer of evil.

- The raised hand (Abhaya or Pataka mudra) signifies that He is the savior of all life forms.

- The arc of fire called Thiruvashi or Prabhavati signifies the cosmos and the perpetual motion of the earth.

- The drum in His hand signifies the origin of life forms.

- The lotus pedestal signifies Om, the sound of the universe.

- His right eye, left eye and third eye signify the sun, moon and fire/knowledge, respectively.

- His right earring (makara kundalam) and left earring (sthri kundalam) signify the union of man and woman (right is man, left is woman).

- The crescent moon in His hair signifies benevolence and beauty.

- The flowing of river Ganges through His matted hair signifies eternity of life.

- The dreading of His hair and drape signify the force of His dance.

 

Another notable point of this posture is that it is based on the six point star. Nataraja's head forms the topmost point of the star, while His spreading hair and right hand form the upper side points. His drape and raised left leg form the lower points, and His right leg that rests on the demon Myalagga forms the lowest point. Surrounding this is the arc of fire.

 

RELIGIOUS SIGNIFICANCE OF THE TEMPLE

Pancha Bhoota Stalam (Sanskrit: पन्च भूत स्थल) refers to the five Shiva temples, each representing the manifestation of the five prime elements of nature - land, water, air, sky, fire. Pancha indicates five, Bhoota means elements and Stala means place. All these temples are located in South India with four of these temples at Tamil Nadu and one at Andhra Pradesh. The five elements are believed to be enshrined in the five lingams and each of the lingams representing Lord Shiva in the temple have five different names based on the elements they represent. In the temple, Shiva is said to have manifested himself in the form of sky. The other four manifestations are Prithivi Lingam (representing land) at Ekambareswarar Temple, Appu Lingam (representing Water) at Thiruvanaikaval, Agni Lingam (representing fire) at Annamalaiyar Temple and Vayu Lingam (representing air) at Srikalahasti Temple.

 

Aathara Stala indicates the Shiva temples which are considered to be divine impersonification of Tantric chakras associated with human anatomy. Nataraja temple is called the Anthaga stalam associated with Anthagam - the third eye.

 

Pancha Sabhai refers to the five places where Lord Shiva is said to have displayed His cosmic dance and all these places have stages or ambalams, also known as Sabhai. Apart from Chidambaram which has the Ponna Ambalam - the Golden Hall, the others are the I-Ratthina Ambalam - the Jeweled Hall at Thiruvaalangadu (rathinam – ruby / red jewelled), the Chitra Ambalam - the Painted Hall at Thirukutralam (chitra – painting), the Velli Ambalam - the Silver Hall at Madurai Meenakshi Amman Temple (velli – silver) and the Thaamira Ambalam - the Copper Hall at Nellaiappar Temple, Tirunelveli (Thaamiram – copper).

 

RELIGIOUS WORK AND SAINTS

There is no reference to the temple in Sangam literature of the 1st to 5th centuries and the earliest mention is found in 6th century Tamil literature. The temple and the deity were immortalized in Tamil poetry in the works of Thevaram by three poet saints belonging to the 7th century - Thirugnana Sambanthar, Thirunavukkarasar and Sundaramoorthy Nayanar. Thirugnana Sambanthar has composed 2 songs in praise of the temple, Thirunavukkarasar aka Appar 8 Tevarams in praise of Nataraja and Sundarar 1 song in praise of Nataraja. Sundarar commences his Thiruthondar thogai (the sacred list of Lord Shiva's 63 devotees) paying his respects to the priests of the Thillai temple - "To the devotees of the priests at Thillai, I am a devotee". The works of the first three saints, Thirumurai were stored in palm leaf manuscripts in the temple and were recovered by the Chola King Rajaraja Chola under the guidance of Nambiandarnambi. Manikkavasagar, the 10th century saivite poet has written two works, the first called Tiruvasakam (The sacred utterances) which largely has been sung in Chidambaram and the Thiruchitrambalakkovaiyar (aka Thirukovaiyar), which has been sung entirely in the temple. Manikkavasagar is said to have attained spiritual bliss at Chidambaram. The Chidambaram Mahatmiyam composed during the 12th century explain the subsequent evolution and de-sanskritization.

 

THE CHIDAMBARA RAHASIYAM

During the daily rituals, the Chief priest, of the day, himself in a state of Godliness - Shivohambhava (Shiva - the Lord, in His Sandhi form - Shivo-, aham – me / us, bhava - state of mind), parts the curtain, indicating the withdrawal of ignorance and reveals the space, and The Lord’s presence.

 

The Chidambara Rahasya, is hence representative of that time when one, in total surrender, allows God to intervene and remove our ignorance, even as we get to 'see and experience' His presence and hence - bliss.

Temple administration and daily rituals

 

WORSHIP FORMS

A unique feature of this temple is the bejeweled image of Lord Nataraja as the main deity. It depicts Lord Shiva as the master of Koothu-Bharata Natyam and is one of the few temples where Lord Shiva is represented by an anthropomorphic murthi rather than the classic, anionic Lingam.

 

At Chidambaram, the dancer dominates, not the linga as in other Shiva shrines. The Chitsabha houses a small sphatika(crystal) linga (Chandramoulisvara), believed to be a piece that fell from the crescent adorning Lord Shiva's head and installed by Adi Shankara. The linga is associated with the intangible fifth element, akasha (ether or space), the eternal infinite expanse where the dance of Lord Shiva takes place daily puja is offered to the linga and also to a small gem-carved figure of Ratnasabhapati.

 

Chidambaram offers a combination of the three apects of Shaiva worship - of the form Lord(Nataraja), of the form and the formlessness (linga) and of the formless omnipresence. The last is suggested by a "Chidambara rahasya", a chakra inscribed on a wall and blackened by applying "punugu" (civet) and over which hangs a string of golden bilva (bael) leaves. This can be viewed through the square chinks when the priest draws aside the dark "curtain of ignorance".

 

WORSHIP

The temple is managed and administered hereditarily by the Chidambaram Dikshitar – a class of Vaidika Brahmins whom, legends say, were brought here from Mt. Kailas, by Patanjali, specifically for the performance of the daily rituals and maintenance of the Chidambaram temple.

 

DIKSHITARS

The Dikshithars were supposed to be 3000 were called Tillai Muvayiram. Today they number around 360. These Dikshithars follow the Vedic rituals, unlike the Sivachariyars or Adhisaivars who follow the agamic rituals for the worship of Shiva and they sport a specific lopsided-to-the-left half shaved head. The rituals for the temple were collated from the Vedas and set by Patanjali, who is said to have inducted the Dikshithars into the worship of Lord Shiva as Nataraja. Every married male member of the Dikshithar family gets a turn to perform the rituals at the temple and can serve as the chief priest for the day. Married Dikshithars are also entitled a share of the temple's revenue. Though the temple is said to have been given endowments of almost 20 km2 of fertile land – having been patronized by various rulers for several centuries, it is managed almost entirely by privately run endowments.

 

DAILY RITUALS

The day begins with the chief priest of the day, performing required rituals to purify himself and assume the Shivoham bhava (Shiva-hood), after which he enters the temple to do the daily rituals. The day begins with Lord Shiva's footwear (padukas) brought at 7:00 am from the palliyarai (bedroom) to the sanctum sanctorum in a palanquin accompanied by devotees with cymbals, chimes and drums. The priest then performs the daily rituals with a yajna and a 'Gopujai' (worship of a cow and her calf). Worship (Puja) is done 6 times in a day. Before each puja, the spadika linga (crystal linga) or the semi form state of Lord Shiva is anointed with ghee, milk, curds, rice, sandal paste and holy ash. This is followed by presenting the naivedhyam or offering of freshly prepared food and sweets to the deity and the diparaadhana, a ritual of showing varied and decoratively set lamps, the reciting of Vedas in Sanskrit and the Panchapuranam (a set of 5 poems from a set of 12 works in Tamil – called the panniru thirumurai). The puja ends with the priest parting the curtains of the sanctum sanctorum to reveal the Chidambara Rahasyam (sanctum).

 

Before the 2nd puja, apart from the regular anointing of the crystal linga, a ruby Nataraja deity (the Rathinasabhapathy) is also anointed. The 3rd puja is at around 12.00 noon, after which the temple closes until around 4:30 pm. The 4th puja is performed at 6.00 pm, the 5th at 8:00 pm and the last puja of the day is performed at 10:00 pm, after which Lord Shiva’s footwear is taken in a procession for Him to ‘retire’ for the night. Before the 5th puja at night, the priest performs special rituals at the Chidambara Rahasya, where he anointed the yantra with aromatic substances and offers naivedyam. The last puja, called the arthajaama puja is performed with special fervor. It is believed that the entire divine force of the universe retires into the deity, when he retires for the night.

 

TEMPLE ADMINISTRATION

The Diskshithars one and fully responsible for the administration and pooja. Simply they mentioned their surname as the Sri Natarajar Temple Trustee and Pooja forever. Dikshithars life and temple tied as the nail and flesh relationship.

 

FESTIVALS

A whole year for men is said to be a single day for the gods. Just as six poojas are performed in a day at the sanctum sanctorum, six anointing ceremonies are performed for the principal deity - Nataraja in a year. They are the Marghazhi Thiruvaadhirai (in December-January) indicating the first puja, the fourteenth day after the new moon (chaturdasi) of the month of Masi (February-March) indicating the second pooja, the Chittirai Thiruvonam (in April-May), indicating the third pooja or uchikalam, the Uthiram of Aani (June-July) also called the Aani Thirumanjanam indicating the evening or the fourth puja, the chaturdasi of Aavani (August-September) indicating the fifth puja and the chaturdasi of the month of Puratasi (October-November) indicating the sixth pooja or Arthajama. Of these the Marghazhi Thiruvaadhirai (in December-January) and the Aani Thirumanjanam (in June-July ) are the most important. These are conducted as the key festivals with the main deity being brought outside the sanctum sanctorum in a procession that included a temple car procession followed by a long anointing ceremony. Several hundreds of thousands of people flock the temple to see the anointing ceremony and the ritualistic dance of Shiva when he is taken back to the sanctum sanctorum. Lord Shiva, in his incarnation of Nataraja, is believed to have born on full moon day in the constellation of Ardra, the sixth lunar mansion. Lord Shiva is bathed only 6 times a year, and on the previous night of Ardra, the bath rituals are performed on a grand scale. Pots full of milk, pomegranate juices, coconut water, ghee, oil, sandal paste, curds, holy ashes, and other liquids and solids, considered as sacred offering to the deity are used for the sacred ablution.

 

There are references in Umapathy Sivam's

Kunchithaangristhavam that the Maasi festival also had the Lord being carried out in procession, however this is not in vogue these days.

 

Natyanjali is a prominent festival celebrated during February every year when Bharatnatyam dancers from all over the country converge to present dance offering to Nataraja.

 

HISTORY

Constructed to signify where Tamil Shaivites identify the centre loci of the universe to be, the shrine, dedicated to Lord Shiva, has witnessed several significant events in the history of Tamil Nadu. A powerful legacy of Dravidian art, its structures and sculptures have attracted pilgrims to Chidambaram for over two millennium. The birthplace of Nataraja when Shaivite worship was highly popular during the Sangam period, Chidambaram had gained a reputation for holiness across the continent by the third century CE and the admiration of the Tamilakkam royals of the early Cholas, Chera dynasty and the early Pandyan Kingdom. Built by the early Cholas to one of their family deities - Nataraja-Koothan - it served as the king and queen's state temple and seat of their monarchs' coronations. The Chola royals underlined their non-partisan approach to religious iconography and faith by also patronizing the Srirangam Ranganathaswamy temple dedicated to Vishnu - their other Kuladheivam or "abode of family deity". Chola King Kocengannan who reigned in the first half of the 2nd century CE was born after his parents King Subhadevan and Kamaladevi worshipped in the Thillai Golden Hall (Pon Ambalam). He expanded the shrine in his later life and added to unfinished decorations. Saints Patañjali Tirumular and Vyaghrapada famously worshipped Nataraja at the shrine. The travelling Pallava-Chola king Simhavarman (II or III) who reigned in the 5th-6th century CE was cured of leprosy by bathing in the Shivagangai tank and in gratitude made extensive repairs and additions to the temple. He changed his name to Hiranyavarman or "golden bodied."

 

The Puranas, Sangam literature and the Tirumurai canon join several epigraphs and murals in highlighting the brilliance of the temple site and the devotion of Patañjali, Vyaghrapada-Pulikaalmunivar and patanjali to Nataraja at Thillai. The sthala puranam as well as umapathi sivacharya's koyil puranam give an account of how an ancient chola prince of kritayugam or first of epochal ages. Worshipped The Lord's feet at Chidambaram and being blessed with a vision of His was further helped by saint Vyaghrapada to consecrate a place of worship therewith. The temple murals and some cholan and pandyan literature refer to this sthala puranam. The chidambaram mahatyam as well as koyil puranam by the same author discuss as to how this prince who was presented with dhataki or atti garland and tiger flag in which Lord Indra would take abode to make him ever victorious was blessed with vision of lord and further attained mukti at this spot. This is very credible because all ancient literature and documents report that tiger flag and atti or dhataki (grislea tomentosa) garland as being emblematic with cholas. Some sangam period works also passingly refer to the krita age king's war with demons and his victory against them. The king also went by name Vyaghraketu after being gifted with the tiger flag.

 

Later during the 4th or 5th century CE, a pallava king called Simha Varman who was also a nayanmar saint by name Aiyatikal Kaadavarkon made some compositions and bathed in the tank and attained mukthi at tiru-perum-ppatra-puliyur or chidambaram. Aragalur Udaya Iraratevan Ponparappinan had refurbished most of the parts and rebuilt some parts of the temple around 1213 AD.

 

At periodical intervals (12 years in general), major repairs and renovation works are carried out, new facilities added and consecrated. Most old temples have also 'grown' over periods of time with additional facilities, more outer corridors and new gopurams (pagodas) were added by the rulers who patronized the temple. While this process has helped to keep the temples 'alive' as places of worship, from a purely archeological or historical perspective these renovations have unintentionally lead to destruction of the original works - which were not in sync with the latter and usually grander temple plans.

 

To this general trend, Chidambaram temple is no exception. The origins and developments of the temple are hence largely deduced from allied references in works of literature and poetry, the verbal information passed over generations by the Dikshithar community and from what little, of inscriptions and manuscripts that are available today.

The temple site is very ancient one is known to have been crafted time and again by the ancient craftsmen guild known as Perumthachchans. The reference to the same is available in sangam literature as well as other documents. The tevaram trio in particular have held this site to be of great sanctity with some like Tirugnanasambandar and Sundarar out of devotion being reluctant to set their foot in the place "because it would be an insult to the lord to put one's foot on his abode". The sangam works refer to the temple being favoured by all the three ancient crowns of south, the Neriyan (cholas), chezhiyan (pandyas) and uthiyan (cheras), even if the temple was in what was traditionally chola country.

 

INSCRIPTIONS

There are several inscriptions available in the temple and referring to the Chidambaram temple in neighbouring areas. Most inscriptions available pertain to the periods of Cholas - Rajaraja Chola I (985-1014 CE), Rajendra Chola I (1012-1044 CE), Kulothunga Chola I (1070-1120 CE), Vikrama Chola (1118-1135 CE), Rajadhiraja Chola II (1163 -1178 CE), Kulothunga Chola III (1178-1218 CE) and Rajaraja Chola III (1216-1256 CE). Pandya inscriptions date from Thribhuvana Chakravarthi Veerapandiyan, Jataavarman Thribhuvana Chakravarthi Sundarapaandiyan (1251-1268 CE) and Maaravarman Thribhuvana Chakravarthi Veerakeralanaagiya Kulashekara Pandiyan (1268-1308 CE). Pallava inscriptions are available for king Avani Aala Pirandhaan Ko-pperum-Singha (1216-1242 CE). Vijayanagara Kings mentioned in inscriptions are Veeraprathaapa Kiruttina Theva Mahaaraayar (1509-1529 CE), Veeraprathaapa Venkata Deva Mahaaraayar, Sri Ranga Theva Mahaaraayar, Atchyutha Deva Mahaaraayar (1529-1542 CE) and Veera Bhooopathiraayar. One of the inscriptions from the descendant of Cheramaan Perumal nayanar, Ramavarma Maharaja has been found.

 

KUMBHABISHEKAM 2015

The sacred Chidambaram Sri Sabanayagar Temple, which is also described as Boologa Kailaasam and Chithakasam

 

Sri Sivagamasundari Samaedha Sriman Anandha Nataraja Moorthy's Chitsabha Samprokshana Chithvilasa Maha Kumbhabishekam is about to happen in a great way On the auspicious day of Manmadha (Tamil) year Chithirai month 18th day (01-May-2015) Friday morning between 7:00 am and 8:30 am Hastha Nakshthra, Thrayodhasi Thithi, Amirtha yoga, Rishabha Lagna.

 

INVASIONS

The temple was severely vandalised during Malik Kafur's invasions of South India between 1311 and 1325. A garrison was set up within the temple precincts and the walls were fortified during the Carnatic Wars between the East India Company and the French and the Anglo-Mysore Wars that the British fought with Hyder Ali and Tipu Sultan.

 

WIKIPEDIA

dedicated to munshi and fish, for loving each other like crazy and sticking together for.. (after counting..) almost two years =)

+++ DISCLAIMER +++

Nothing you see here is real, even though the conversion or the presented background story might be based on historical facts. BEWARE!

  

Some background:

The Korean People's Army Air and Anti-Air Force began as the "Korean Aviation Society" in 1945. It was organized along the lines of flying clubs in the Soviet Union. In 1946, the society became a military organization and became an aviation division of the Korean People's Army (KPA). It became a branch of the army in its own right in November 1948. The KPAF incorporated much of the original Soviet air tactics, as well as North Korean experience from the UN bombings during the Korean War.

 

North Korea’s first indigenous jet fighter aircraft, the Wonsan Aircraft Works 여-1 (known as “W-1” outside of the country), started its existence in China as the Shenyang J-3 (Jianjiji = fighter). The J-3 was a project to exploit the knowledge and hardware gained through the license production of the Soviet MiG-15UTI trainer, locally designated JJ-2 (Jianjiji Jiaolianji – fighter trainer), a study that was primarily intended to improve China’s aircraft industry and the country’s respective engineering know how after the Korean War. The Soviet VVS and PVO had been the primary users of the MiG-15 during the Korean war, but not the only ones; it was also used by the PLAAF and KPAF (known as the United Air Army).

The J-3 was designed during the Korean War between 1952 and 1953 and two prototypes were built with Soviet help and tested in 1953, but the aircraft came too late – and it was not regarded as a successor or even an alternative to the Soviet MiG-15, because it lacked modern features like swept wings. The J-3’s design drew more on American rather than British inspiration, having elected to use features such as a very thin (but almost straight) wing akin to the Lockheed P-80 Shooting Star and a basic configuration comparable to the North American F-86 Sabre. Due to its conceptual interceptor role, an emphasis had been placed on a fast rate of climb. Power came from a Klimov VK-1 centrifugal-flow turbojet, a derivative of the British Rolls-Royce Nene Mk.104B that also powered the MiG-15. Armament consisted of four 23 mm (0.906 in) Nudelman-Suranov NS-23 autocannon under the nose.

 

The J-3’s rate of progress on the project was such that, within 15 months of design work having formally started, the first prototype had been fully constructed. On 28 October 1953, the first J-3 fighter prototype conducted its first flight, even though it still lacked pressurization, armament, and other military equipment. Gradually, new hardware was integrated and tested, and a second aircraft joined the tests in January 1954. Flight tests followed quickly and showed that the J-3 was easy to fly and had exceptional performance and maneuverability for a straight-wing aircraft. Unfortunately, it soon became clear that the laminar flow section used for the original tail unit was totally unsuitable, with extremely severe buffeting setting in at 500 km/h (310 mph). The buffeting was so bad that the test pilots were thrown about in the cockpit, banging their head on the canopy, and the needles fell off all the flight instruments. Fortunately, accidents could be avoided, and the tailplane section was changed with much improved results.

The gun armament caused troubles, too. Firing all four NS-23 at once made the robust engine surge – a problem that did not occur on the MiG-15, but it only carried two of these weapons. A remedy was eventually found through the introduction of a slightly elongated nose that kept the air intake further away from the gun blast shock waves. The flight and test program lasted until 1955, and a total of five J-3 prototypes were built, but with no serious plan to put this aircraft into series production, even more so after China had been offered to produce the even more modern and capable Soviet MiG-17 fighter under license as the J-5. In the People's Republic of China (PRC), an initial MiG-17F was assembled from parts in 1956, with license production following in 1957 at Shenyang. The Chinese-built version was/is known as the Shenyang J-5 (for local use) or F-5 (for export). After this decision, the J-3 program was stopped, but the machines were retained in flightworthy condition as testbeds and chase planes by the PLAAF until the late Sixties

 

However, this was not the end of the J-3. After fighting had ended on 27 July 1953 when the Korean Armistice Agreement was signed, the Korean People's Army Air and Anti-Air Force (KPAAF) was keen to boost its capabilities and build a domestic aircraft industry, beyond the option to produce existing designs in license. Turning to its main sponsor China, North Korea was offered the plans for the J-3 and its tools, together with a supply of Chinese-built VK-1 engines. Even though the J-3 did not represent the state-of-the-art in jet fighters anymore, it was the best option for an industrial quickstart and until 1956 a dedicated production site for the J-3 was built at Wonsan, leading to the Wonsan Aircraft Works (Wonsan hang-gong-gi jag-eob , 원산 항공기 작업) and its first military product, the 여-1 (Yeo-1 = W-1). When NATO became aware of the aircraft it received the reporting code name “Freshman”.

 

However, despite the J-3’s plans and tools at hand, the W-1’s production was hampered by the lack of experience, sub-optimal materials, and poor logistics (esp. concerning vital imported components like the Chinese WP-5 engine, a license-built VK-1). Consequently, it took almost three years to roll out the first pre-serial production aircraft in 1959, and even then, the W-1 was plagued with material and reliability problems. Furthermore, once the W-1 became operational in 1961, the aircraft had become outdated. The W-1 had been designed to intercept straight-and-level-flying enemy bombers, not for air-to-air combat (dogfighting) with other fighters. The subsonic (Mach .76) fighter was effective against slower (Mach .6-.8), heavily loaded U.S. fighter-bombers from the Fifties, as well as the mainstay American strategic bombers during the aircraft's development cycle (such as the Boeing B-50 Superfortress or Convair B-36 Peacemaker, which were both still powered by piston engines). It was not however able to intercept the new generation of British jet bombers such as the Avro Vulcan and Handley Page Victor, which could both fly higher. Most W-1s were initially used as night fighters – even though they lacked any on-board radar and the pilot had to rely on visual contact and/or radio guidance from ground stations to make out and close in on a potential target. The USAF's introduction of strategic bombers capable of supersonic dash speeds such as the B-58 Hustler and General Dynamics FB-111 rendered the W-1 totally obsolete in front-line KPAAF service, and they were quickly supplanted by supersonic interceptors such as the MiG-21 and MiG-23.

 

The rugged aircraft was not retired, though, and found use as ground attack aircraft (despite its limited payload of around 2 tons) and as an advanced fighter trainer. Total production numbers are uncertain, but less than 100 W-1s were produced until 1969, with no further variants becoming known. In 1990, probably forty were still operational, and even after 2000 some KPAAF W-1s were still flying.

  

General characteristics:

Crew: 1

Length: 10.73 m (35 ft 2 in)

Wingspan: 12.16 m (39 ft 10½ in)

Height: 4.46 m (14 ft 7½ in)

Wing area: 23.8 m² (256 sq ft)

Aspect ratio: 7.3

Empty weight: 4,142 kg (9,132 lb)

Gross weight: 7,404 kg (16,323 lb)

Max takeoff weight: 7,900 kg (17,417 lb)

 

Powerplant:

1× Wopen WP-5 (Rolls-Royce Nene Mk.104B) centrifugal-flow turbojet

with 26.5 kN (5,950 lbf) thrust

 

Performance:

Maximum speed: 940 km/h (580 mph, 510 kn) at sea level

Maximum speed: Mach 0.76

Cruise speed: 750 km/h (470 mph, 400 kn)

Maximum Mach number: M0.83

Combat range: 450 km (280 mi, 240 nmi)

Ferry range: 920 km (570 mi, 500 nmi)

Service ceiling: 13,000 m (43,000 ft)

Rate of climb: 38 m/s (7,500 ft/min)

Take-off run: 783 m (2,569 ft)

Landing run: 910 m (2,986 ft)

 

Armament:

4× 23 mm (0.906 in) Nudelman-Suranov NS-23 autocannon with 100 rounds per gun

2× underwing hardpoints for 2.000 kg of payload, including a variety of unguided iron bombs such

as 2× 250 kg (500 lb) bombs, napalm tanks, pods with unguided missiles, or 2× 350 l (92 US

gal; 77 imp gal) drop tanks for extended range.

  

The kit and its assembly:

I always thought that the tubby Dassault Ouragan had something “Soviet-ish” about it, looking much like one of the obscure early Yakowlew jet fighter prototypes (e .g. the straight-wing Yak-25 [first use of this designation in 1947] or the swept-wing Yak-30) around 1950. With this idea I had stashed away a Heller Ouragan for a while, and recently wondered about an indigenous North-Korean aircraft that could have emerged after the Korean War? The Ouragan looked like a good basis, and so this project started as a simple conversion of the Heller kit.

 

While most of the airframe was retained, I made some cosmetic changes to change the aircraft’s looks and add a Warsaw Pact flavor. The characteristic wing tip tanks disappeared, and the wings’ ends were rounded off. The fin tip was extended with a piece of 1.5 mm styrene sheet and a different fin shape was sculpted from it. The original stabilizers were replaced with what I think are stabilizers from a VEB Plasticart 1:100 An-24 – they better match the wing shape than the OOB parts!

The cockpit was taken OOB, I just replaced the ejection seat with a different piece from a KP 1:72 MiG-19. The air intake was modified with the opening from a Heller 1:72 F-84G, extending and narrowing it slightly, even though the internal splitter plate (which also bears the front wheel well) was retained. The landing gear was also basically taken OOB, but the main wheels were now mounted on the outside position (with an adaptation of the covers), and the front wheel was moved 3 mm further forward, to compensate for the slightly longer nose section, and its cover was modified accordingly. The flaps were lowered, primarily because this modification is easy to realize on this kit and it makes the simple aircraft look “livelier”, and the canopy was cut into three parts for open display.

Pylons were added under the wings, together with drop tanks from a Hobby Boss 1:72 MiG-15. The same source provided the swept antenna mast behind the cockpit and the small but characteristic altimeter sensors under the wings. As a final twist of “Sovietization” I added small fences to the wings, made from styrene profiles – they would not be necessary on the aircraft’s straight wings, but they help change the model’s overall look. 😉

 

Building the Heller Ouragan was a straightforward affair, even though the plastic of the recent re-boxing I used was pretty soft and took long to cure after gluing parts together. A real problem occurred when I tried to close the fuselage halves, though, because the parts did not align well behind the cockpit, as if they were warped? The walls were rather thin, too, and as a result a lot of PSR went into the spine and the ventral area behind the wings, which mismatched badly. The rather thin material in these areas did not help much, either. I have built the Ouragan before, and I do not remember these massive troubles?!

  

Painting and markings:

I initially considered a North-Korean night fighter camouflage from the Korea War, but since the aircraft would have been introduced into service after the open hostilities, I rather settled for a very dry NMF finish with minimal markings. Therefore, the model received an overall coat with “White Aluminum” from the rattle can and a light overall rubbing treatment with graphite to emphasize the raised panel lines and add a slightly irregular metallic shine to the paint. Since they had disappeared through PSR, I also added/recreated some panel lines with a soft pencil.

The cockpit interior was painted in medium grey and Soviet cockpit turquoise, the landing gear and its wells became metallic-grey (Humbrol 56). The areas around the exhaust and the guns were painted with Revell 91 (Iron), the only color contrasts are red trim tabs.

 

The large KPAAF roundels with a white background came from a Cutting Edge MiG-15 sheet, the large red tactical code was left over from an unidentifiable “Eastern Bloc” model’s decal sheet. After some more graphite treatment around the guns and the tail section the model was sealed with a coat of semi-gloss acrylic varnish (Italeri), resulting in a nice metallic shine that looks better than expected on this uniform aircraft.

  

Well, this converted Ouragan looks pretty dull at first sight, due to its simple livery. But this makes it pretty plausible, and the small cosmetic changes add a serious Soviet-esque touch to the aircraft.

INFO & CREDITS

Odda's Chapel (dedicated to The Holy Trinity), Deerhurst, Gloucestershire. A late Saxon chapel built in 1056 by Earl Odda, a kinsman of King Edward the Confessor, in memory of his brother Aelfric. The chapel fell out of use in the 13th Century. To the right is a half timbered farmhouse, Abbot's Court, built in the late 16th/early 17th Century which incorporated the chapel, the chancel of which was completely rebuilt in the process, with half timbered facing to match the house. The chapel was only discovered in the mid 19th Century. Photo taken 22 June 2014.

This was taken on Sunday 17th March 2013 during a Manchester Street Photography workshop with Welshot Imaging.

 

This was actually "shot from the hip" (yes thats me in the reflection) as I walked passed the closed Jessops store.

 

For more information about Welshot Imaging see the link:

www.welshotimaging.co.uk

You will find them taking you to St. martins Island. They have taken their chances to live this risky living, knowing that they might get killed by a storm any second or a tidal wave.

 

I Bow to them for their incredible dedication and service towards Bangladesh as well as the tourists visiting St. Martins Island.

Murals dedicated to Malala Yousafzai, at the MAAM - Museo dell'Altro e dell'Altrove.

Dedicated to my favourite boy

"Hexham Abbey is a Grade I listed place of Christian worship dedicated to St Andrew, in the town of Hexham, Northumberland, in northeast England. Originally built in AD 674, the Abbey was built up during the 12th century into its current form, with additions around the turn of the 20th century. Since the Dissolution of the Monasteries in 1537, the Abbey has been the parish church of Hexham. In 2014 the Abbey regained ownership of its former monastic buildings, which had been used as Hexham magistrates' court, and subsequently developed them into a permanent exhibition and visitor centre, telling the story of the Abbey's history.

 

here has been a church on the site for over 1300 years since Etheldreda, Queen of Northumbria made a grant of lands to St Wilfrid, Bishop of York c.674. Of Wilfrid's Benedictine abbey, which was constructed almost entirely of material salvaged from nearby Roman ruins, the Saxon crypt still remains; as does a frith stool, a 7th/8th century cathedra or throne. For a little while around that time it was the seat of a bishopric.

 

In the year 875, Halfdene (Halfdan Ragnarsson) the Dane ravaged the whole of Tyneside and Hexham Church was plundered and burnt to the ground.

 

About 1050, one Eilaf was put in charge of Hexham, although as treasurer of Durham, he probably never went there. Eilaf was instructed to rebuild Hexham Church, which then lay in utter ruin. His son Eilaf II completed the work, probably building in the Norman style.

 

In Norman times, Wilfrid's abbey was replaced by an Augustinian priory. The current church largely dates from c.1170–1250, built in the Early English style of architecture. The choir, north and south transepts and the cloisters, where canons studied and meditated, date from this period.

 

The east end was rebuilt in 1858. The Abbey was largely rebuilt during the incumbency of Canon Edwin Sidney Savage, who came to Hexham in 1898 and remained until 1919. This mammoth project involved re-building the nave, whose walls incorporate some of the earlier church, and the restoration of the choir. The nave was re-consecrated on 8 August 1908.

 

The church was recorded as Grade I listed in 1951. In 1996 an additional chapel was created at the east end of the north choir aisle; named St Wilfrid's Chapel, which offers a place for prayer or quiet reflection.

 

Hexham (/ˈhɛksəm/ HEKS-əm) is a market town and civil parish in Northumberland, England, south of the River Tyne, and was the administrative centre for the Tynedale district from 1974 to 2009. In 2011, it had a population of 11,829.

 

Smaller towns and villages around Hexham include Corbridge, Riding Mill, Stocksfield and Wylam to the east, Acomb and Bellingham to the north, Allendale to the south and Haydon Bridge, Bardon Mill and Haltwhistle to the west. Newcastle upon Tyne is about 25 miles (40 km) to the east and Carlisle is 37 miles (60 km) to the west.

 

Hexham Abbey originated as a monastery founded by Wilfrid in 674. The crypt of the original monastery survives, and incorporates many stones taken from nearby Roman ruins, probably Corbridge or Hadrian's Wall. The current Hexham Abbey dates largely from the 11th century onward, but was significantly rebuilt in the 19th century. Other notable buildings in the town include the Moot Hall, the covered market, and the Old Gaol.

 

The Anglo-Saxon Chronicle (Manuscript D: Cotton Tiberius B IV) records the murder of King Ælfwald by Sicga at Scythlecester (which may be modern Chesters) on 23 September 788:

 

This year Alfwald, king of the Northumbrians, was slain by Siga, on the ninth day before the calends of October; and a heavenly light was often seen on the spot where he was slain. He was buried at Hexham in the church.

 

The name of Hexham derives from the Old English Hagustaldes ea and later Hagustaldes ham whence the modern form (with the "-ham" element) derives. Hagustald is related to the Old High German hagustalt, denoting a younger son who takes land outside the settlement; the element ea means "stream" or "river" and ham is the Old English form of the Modern English "home" (and the Scots and Northern English "hame").

 

Like many towns in the Anglo-Scottish border area and adjacent regions, Hexham suffered from the border wars between the kingdoms of Scotland and England, including attacks from William Wallace who burnt the town in 1297. In 1312, Robert the Bruce, King of Scotland, demanded and received £2000 from the town and monastery in order for them to be spared a similar fate. In 1346 the monastery was sacked in a later invasion led by King David II of Scotland.

 

In 1464 during the Wars of the Roses, the Battle of Hexham was fought somewhere to the south of the town; the actual site is disputed. The defeated Lancastrian commander, Henry Beaufort, 3rd Duke of Somerset, was executed in Hexham marketplace. There is a legend that Queen Margaret of Anjou took refuge after the battle in what is known as The Queen's Cave, where she was accosted by a robber; the legend formed the basis for an 18th-century play by George Colman the Younger (The Battle of Hexham: A Comedy in Three Acts); but it has been established that Queen Margaret had fled to France by the time the battle took place. The Queen's Cave in question is on the south side of the West Dipton Burn, to the southwest of Hexham.

 

Until 1572, Hexham was the administrative centre of the former Liberty or Peculiar of Hexhamshire.

 

In 1715, James Radclyffe, 3rd Earl of Derwentwater, raised the standard for James Francis Edward Stuart in Hexham Market place. The rising, however, was unsuccessful, and Derwentwater was captured and beheaded after the Battle of Preston.

 

In 1761, the Hexham Riot took place in the Market Place when a crowd protesting about changes in the criteria for serving in the militia was fired upon by troops from the North Yorkshire Militia. Fifty-one protesters were killed, earning the Militia the sobriquet of The Hexham Butchers.

 

Throughout the eighteenth and nineteenth centuries, Hexham was a centre of the leather trade, particularly renowned for making gloves known as Hexham Tans—now the name of a vegetarian restaurant in the town.

 

"Hexham" was used in the Borders as a euphemism for "Hell". Hence the term "To Hexham wi’ you an’ ye’r whussel!", recorded in 1873, and the popular expression "Gang to Hexham!". "Hexham-birnie" is derived from the term and means "an indefinitely remote place"." - info from Wikipedia.

 

Summer 2019 I did a solo cycling tour across Europe through 12 countries over the course of 3 months. I began my adventure in Edinburgh, Scotland and finished in Florence, Italy cycling 8,816 km. During my trip I took 47,000 photos.

 

Now on Instagram.

 

Become a patron to my photography on Patreon.

Manistee channel wall.