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Angkor Wat or "Capital Temple" is a temple complex in Cambodia and the largest religious monument in the world. It was first a Hindu and later a Buddhist temple. It was built by the Khmer King Suryavarman II in the early 12th century in Yaśodharapura, present-day Angkor, the capital of the Khmer Empire, as his state temple and eventual mausoleum.
Breaking from the Shiva tradition of previous kings, Angkor Wat was instead dedicated to Vishnu. As the best-preserved temple at the site, it is the only one to have remained a significant religious center since its foundation. The temple is at the top of the high classical style of Khmer architecture. It has become a symbol of Cambodia, appearing on its national flag, and it is the country's prime attraction for visitors. Angkor Wat combines two basic plans of Khmer temple architecture: the temple-mountain and the later galleried temple, based on early Dravidian architecture, with key features such as the Jagati. It is designed to represent Mount Meru, home of the devas in Hindu mythology: within a moat and an outer wall 3.6 kilometres long are three rectangular galleries, each raised above the next. At the centre of the temple stands a quincunx of towers. Unlike most Angkorian temples, Angkor Wat is oriented to the west; scholars are divided as to the significance of this. The temple is admired for the grandeur and harmony of the architecture, its extensive bas-reliefs, and for the numerous devatas adorning its walls.
The modern name, Angkor Wat, means "Temple City" or "City of Temples" in Khmer; Angkor, meaning "city" or "capital city", is a vernacular form of the word nokor (នគរ), which comes from the Sanskrit word nagara (नगर). Wat is the Khmer word for "temple grounds" (Sanskrit: वाट vāṭa ""enclosure").
HISTORY
Angkor Wat lies 5.5 kilometres north of the modern town of Siem Reap, and a short distance south and slightly east of the previous capital, which was centred at Baphuon. It is in an area of Cambodia where there is an important group of ancient structures. It is the southernmost of Angkor's main sites.
According to one legend, the construction of Angkor Wat was ordered by Indra to act as a palace for his son Precha Ket Mealea.
According to the 13th century Chinese traveler Daguan Zhou, it was believed by some that the temple was constructed in a single night by a divine architect. The initial design and construction of the temple took place in the first half of the 12th century, during the reign of Suryavarman II (ruled 1113-C. 1150). Dedicated to Vishnu, it was built as the king's state temple and capital city. As neither the foundation stela nor any contemporary inscriptions referring to the temple have been found, its original name is unknown, but it may have been known as "Varah Vishnu-lok" after the presiding deity. Work seems to have ended shortly after the king's death, leaving some of the bas-relief decoration unfinished.
In 1177, approximately 27 years after the death of Suryavarman II, Angkor was sacked by the Chams, the traditional enemies of the Khmer. Thereafter the empire was restored by a new king, Jayavarman VII, who established a new capital and state temple (Angkor Thom and the Bayon respectively) a few kilometers to the north.
In the late 13th century, Angkor Wat gradually moved from Hindu to Theravada Buddhist use, which continues to the present day. Angkor Wat is unusual among the Angkor temples in that although it was somewhat neglected after the 16th century it was never completely abandoned, its preservation being due in part to the fact that its moat also provided some protection from encroachment by the jungle.
One of the first Western visitors to the temple was António da Madalena, a Portuguese monk who visited in 1586 and said that it "is of such extraordinary construction that it is not possible to describe it with a pen, particularly since it is like no other building in the world. It has towers and decoration and all the refinements which the human genius can conceive of."
In the mid-19th century, the temple was visited by the French naturalist and explorer, Henri Mouhot, who popularised the site in the West through the publication of travel notes, in which he wrote:
"One of these temples - a rival to that of Solomon, and erected by some ancient Michelangelo - might take an honorable place beside our most beautiful buildings. It is grander than anything left to us by Greece or Rome, and presents a sad contrast to the state of barbarism in which the nation is now plunged."
Mouhot, like other early Western visitors, found it difficult to believe that the Khmers could have built the temple, and mistakenly dated it to around the same era as Rome. The true history of Angkor Wat was pieced together only from stylistic and epigraphic evidence accumulated during the subsequent clearing and restoration work carried out across the whole Angkor site. There were no ordinary dwellings or houses or other signs of settlement including cooking utensils, weapons, or items of clothing usually found at ancient sites. Instead there is the evidence of the monuments themselves.
Angkor Wat required considerable restoration in the 20th century, mainly the removal of accumulated earth and vegetation. Work was interrupted by the civil war and Khmer Rouge control of the country during the 1970s and 1980s, but relatively little damage was done during this period other than the theft and destruction of mostly post-Angkorian statues.The temple is a powerful symbol of Cambodia, and is a source of great national pride that has factored into Cambodia's diplomatic relations with France, the United States and its neighbor Thailand. A depiction of Angkor Wat has been a part of Cambodian national flags since the introduction of the first version circa 1863. From a larger historical and even transcultural perspective, however, the temple of Angkor Wat did not become a symbol of national pride sui generis but had been inscribed into a larger politico-cultural process of French-colonial heritage production in which the original temple site was presented in French colonial and universal exhibitions in Paris and Marseille between 1889 and 1937. Angkor Wat's aesthetics were also on display in the plaster cast museum of Louis Delaporte called musée Indo-chinois which existed in the Parisian Trocadero Palace from C. 1880 to the mid-1920s. The splendid artistic legacy of Angkor Wat and other Khmer monuments in the Angkor region led directly to France adopting Cambodia as a protectorate on 11 August 1863 and invading Siam to take control of the ruins. This quickly led to Cambodia reclaiming lands in the northwestern corner of the country that had been under Siamese (Thai) control since 1351 AD (Manich Jumsai 2001), or by some accounts, 1431 AD. Cambodia gained independence from France on 9 November 1953 and has controlled Angkor Wat since that time.
ARCHITECTURE
SITE AND PLAN
Angkor Wat, located at 13°24′45″N 103°52′0″E, is a unique combination of the temple mountain, the standard design for the empire's state temples and the later plan of concentric galleries. The temple is a representation of Mount Meru, the home of the gods: the central quincunx of towers symbolises the five peaks of the mountain, and the walls and moat the surrounding mountain ranges and ocean. Access to the upper areas of the temple was progressively more exclusive, with the laity being admitted only to the lowest level. Unlike most Khmer temples, Angkor Wat is oriented to the west rather than the east. This has led many (including Maurice Glaize and George Coedès) to conclude that Suryavarman intended it to serve as his funerary temple.Further evidence for this view is provided by the bas-reliefs, which proceed in a counter-clockwise direction - prasavya in Hindu terminology - as this is the reverse of the normal order. Rituals take place in reverse order during Brahminic funeral services. The archaeologist Charles Higham also describes a container which may have been a funerary jar which was recovered from the central tower. It has been nominated by some as the greatest expenditure of energy on the disposal of a corpse. Freeman and Jacques, however, note that several other temples of Angkor depart from the typical eastern orientation, and suggest that Angkor Wat's alignment was due to its dedication to Vishnu, who was associated with the west.
A further interpretation of Angkor Wat has been proposed by Eleanor Mannikka. Drawing on the temple's alignment and dimensions, and on the content and arrangement of the bas-reliefs, she argues that the structure represents a claimed new era of peace under King Suryavarman II: "as the measurements of solar and lunar time cycles were built into the sacred space of Angkor Wat, this divine mandate to rule was anchored to consecrated chambers and corridors meant to perpetuate the king's power and to honor and placate the deities manifest in the heavens above." Mannikka's suggestions have been received with a mixture of interest and scepticism in academic circles. She distances herself from the speculations of others, such as Graham Hancock, that Angkor Wat is part of a representation of the constellation Draco.
STYLE
Angkor Wat is the prime example of the classical style of Khmer architecture - the Angkor Wat style - to which it has given its name. By the 12th century Khmer architects had become skilled and confident in the use of sandstone (rather than brick or laterite) as the main building material. Most of the visible areas are of sandstone blocks, while laterite was used for the outer wall and for hidden structural parts. The binding agent used to join the blocks is yet to be identified, although natural resins or slaked lime has been suggested. The temple has drawn praise above all for the harmony of its design. According to Maurice Glaize, a mid-20th-century conservator of Angkor, the temple "attains a classic perfection by the restrained monumentality of its finely balanced elements and the precise arrangement of its proportions. It is a work of power, unity and style." Architecturally, the elements characteristic of the style include: the ogival, redented towers shaped like lotus buds; half-galleries to broaden passageways; axial galleries connecting enclosures; and the cruciform terraces which appear along the main axis of the temple. Typical decorative elements are devatas (or apsaras), bas-reliefs, and on pediments extensive garlands and narrative scenes. The statuary of Angkor Wat is considered conservative, being more static and less graceful than earlier work. Other elements of the design have been destroyed by looting and the passage of time, including gilded stucco on the towers, gilding on some figures on the bas-reliefs, and wooden ceiling panels and doors.
FEATURES
OUTER ENCLOSURE
The outer wall, 1024 by 802 m and 4.5 m high, is surrounded by a 30 m apron of open ground and a moat 190 m wide. Access to the temple is by an earth bank to the east and a sandstone causeway to the west; the latter, the main entrance, is a later addition, possibly replacing a wooden bridge. There are gopuras at each of the cardinal points; the western is by far the largest and has three ruined towers. Glaize notes that this gopura both hides and echoes the form of the temple proper. Under the southern tower is a statue of Vishnu, known as Ta Reach, which may originally have occupied the temple's central shrine.Galleries run between the towers and as far as two further entrances on either side of the gopura often referred to as "elephant gates", as they are large enough to admit those animals. These galleries have square pillars on the outer (west) side and a closed wall on the inner (east) side. The ceiling between the pillars is decorated with lotus rosettes; the west face of the wall with dancing figures; and the east face of the wall with balustered windows, dancing male figures on prancing animals, and devatas, including (south of the entrance) the only one in the temple to be showing her teeth. The outer wall encloses a space of 820,000 square metres, which besides the temple proper was originally occupied by the city and, to the north of the temple, the royal palace. Like all secular buildings of Angkor, these were built of perishable materials rather than of stone, so nothing remains of them except the outlines of some of the streets. Most of the area is now covered by forest. A 350 m causeway connects the western gopura to the temple proper, with naga balustrades and six sets of steps leading down to the city on either side. Each side also features a library with entrances at each cardinal point, in front of the third set of stairs from the entrance, and a pond between the library and the temple itself. The ponds are later additions to the design, as is the cruciform terrace guarded by lions connecting the causeway to the central structure.
CENTRAL STRUCTURE
The temple stands on a terrace raised higher than the city. It is made of three rectangular galleries rising to a central tower, each level higher than the last. Mannikka interprets these galleries as being dedicated to the king, Brahma, the moon, and Vishnu.
Each gallery has a gopura at each of the points, and the two inner galleries each have towers at their corners, forming a quincunx with the central tower. Because the temple faces west, the features are all set back towards the east, leaving more space to be filled in each enclosure and gallery on the west side; for the same reason the west-facing steps are shallower than those on the other sides.
The outer gallery measures 187 by 215 m, with pavilions rather than towers at the corners. The gallery is open to the outside of the temple, with columned half-galleries extending and buttressing the structure. Connecting the outer gallery to the second enclosure on the west side is a cruciform cloister called Preah Poan (the "Hall of a Thousand Gods"). Buddha images were left in the cloister by pilgrims over the centuries, although most have now been removed. This area has many inscriptions relating the good deeds of pilgrims, most written in Khmer but others in Burmese and Japanese. The four small courtyards marked out by the cloister may originally have been filled with water.
North and south of the cloister are libraries.
Beyond, the second and inner galleries are connected to each other and to two flanking libraries by another cruciform terrace, again a later addition. From the second level upwards, devatas abound on the walls, singly or in groups of up to four. The second-level enclosure is 100 by 115 m, and may originally have been flooded to represent the ocean around Mount Meru.
Three sets of steps on each side lead up to the corner towers and gopuras of the inner gallery. The very steep stairways represent the difficulty of ascending to the kingdom of the gods. This inner gallery, called the Bakan, is a 60 m square with axial galleries connecting each gopura with the central shrine, and subsidiary shrines located below the corner towers. The roofings of the galleries are decorated with the motif of the body of a snake ending in the heads of lions or garudas. Carved lintels and pediments decorate the entrances to the galleries and to the shrines. The tower above the central shrine rises 43 m to a height of 65 m above the ground; unlike those of previous temple mountains, the central tower is raised above the surrounding four. The shrine itself, originally occupied by a statue of Vishnu and open on each side, was walled in when the temple was converted to Theravada Buddhism, the new walls featuring standing Buddhas. In 1934, the conservator George Trouvé excavated the pit beneath the central shrine: filled with sand and water it had already been robbed of its treasure, but he did find a sacred foundation deposit of gold leaf two metres above ground level.
DECORATION
Integrated with the architecture of the building, and one of the causes for its fame is Angkor Wat's extensive decoration, which predominantly takes the form of bas-relief friezes. The inner walls of the outer gallery bear a series of large-scale scenes mainly depicting episodes from the Hindu epics the Ramayana and the Mahabharata. Higham has called these, "the greatest known linear arrangement of stone carving".
From the north-west corner anti-clockwise, the western gallery shows the Battle of Lanka (from the Ramayana, in which Rama defeats Ravana) and the Battle of Kurukshetra (from the Mahabharata, showing the mutual annihilation of the Kaurava and Pandava clans). On the southern gallery follow the only historical scene, a procession of Suryavarman II, then the 32 hells and 37 heavens of Hindu mythology.
On the eastern gallery is one of the most celebrated scenes, the Churning of the Sea of Milk, showing 92 asuras and 88 devas using the serpent Vasuki to churn the sea under Vishnu's direction (Mannikka counts only 91 asuras, and explains the asymmetrical numbers as representing the number of days from the winter solstice to the spring equinox, and from the equinox to the summer solstice). It is followed by Vishnu defeating asuras (a 16th-century addition). The northern gallery shows Krishna's victory over Bana (where according to Glaize, "The workmanship is at its worst"). and a battle between the Hindu gods and asuras. The north-west and south-west corner pavilions both feature much smaller-scale scenes, some unidentified but most from the Ramayana or the life of Krishna. Angkor Wat is decorated with depictions of apsaras and devata; there are more than 1,796 depictions of devata in the present research inventory. Angkor Wat architects employed small apsara images (30–40 cm) as decorative motifs on pillars and walls. They incorporated larger devata images (all full-body portraits measuring approximately 95–110 cm) more prominently at every level of the temple from the entry pavilion to the tops of the high towers. In 1927, Sappho Marchal published a study cataloging the remarkable diversity of their hair, headdresses, garments, stance, jewelry and decorative flowers, which Marchal concluded were based on actual practices of the Angkor period.
CONSTRUCTION TECHNIQUES
The stones, as smooth as polished marble, were laid without mortar with very tight joints that are sometimes hard to find. The blocks were held together by mortise and tenon joints in some cases, while in others they used dovetails and gravity. The blocks were presumably put in place by a combination of elephants, coir ropes, pulleys and bamboo scaffolding. Henri Mouhot noted that most of the blocks had holes 2.5 cm in diameter and 3 cm deep, with more holes on the larger blocks. Some scholars have suggested that these were used to join them together with iron rods, but others claim they were used to hold temporary pegs to help manoeuvre them into place. The monument was made out of millions of tonnes of sandstone and it has a greater volume as well as mass than the Great Pyramid of Giza in Egypt. The Angkor Wat Temple consumes about 6 million to 10 million blocks of sandstone with an average weight of 1.5 tons each. In fact, the entire city of Angkor used up far greater amounts of stone than all the Egyptian pyramids combined, and occupied an area significantly greater than modern-day Paris. Moreover, unlike the Egyptian pyramids which use limestone quarried barely half a km away all the time, the entire city of Angkor was built with sandstone quarried 40 km (or more) away. This sandstone had to be transported from Mount Kulen, a quarry approximately 40 km to the northeast. The route has been suggested to span 35 kilometres along a canal towards Tonlé Sap lake, another 35 kilometres crossing the lake, and finally 15 kilometres upstream and against the current along Siem Reap River, making a total journey of 90 kilometres. However, Etsuo Uchida and Ichita Shimoda of Waseda University in Tokyo, Japan have discovered in 2012 a shorter 35-kilometre canal connecting Mount Kulen and Angkor Wat using satellite imagery. The two believe that the Khmer used this route instead.
Virtually all of its surfaces, columns, lintels even roofs are carved. There are miles of reliefs illustrating scenes from Indian literature including unicorns, griffins, winged dragons pulling chariots as well as warriors following an elephant-mounted leader and celestial dancing girls with elaborate hair styles. The gallery wall alone is decorated with almost 1000 square metres of bas reliefs. Holes on some of the Angkor walls indicate that they may have been decorated with bronze sheets. These were highly prized in ancient times and were a prime target for robbers. While excavating Khajuraho, Alex Evans, a stonemason and sculptor, recreated a stone sculpture under 1.2 m, this took about 60 days to carve. Roger Hopkins and Mark Lehner also conducted experiments to quarry limestone which took 12 quarrymen 22 days to quarry about 400 tons of stone. The labor force to quarry, transport, carve and install so much sandstone must have run into the thousands including many highly skilled artisans. The skills required to carve these sculptures were developed hundreds of years earlier, as demonstrated by some artifacts that have been dated to the seventh century, before the Khmer came to power.
ANGKOR WAT TODAY
The Archaeological Survey of India carried out restoration work on the temple between 1986 and 1992. Since the 1990s, Angkor Wat has seen continued conservation efforts and a massive increase in tourism. The temple is part of the Angkor World Heritage Site, established in 1992, which has provided some funding and has encouraged the Cambodian government to protect the site. The German Apsara Conservation Project (GACP) is working to protect the devatas and other bas-reliefs which decorate the temple from damage. The organisation's survey found that around 20% of the devatas were in very poor condition, mainly because of natural erosion and deterioration of the stone but in part also due to earlier restoration efforts. Other work involves the repair of collapsed sections of the structure, and prevention of further collapse: the west facade of the upper level, for example, has been buttressed by scaffolding since 2002, while a Japanese team completed restoration of the north library of the outer enclosure in 2005. World Monuments Fund began conservation work on the Churning of the Sea of Milk Gallery in 2008 after several years of conditions studies. The project restored the traditional Khmer roofing system and removed cement used in earlier restoration attempts that had resulted in salts entering the structure behind the bas-relief, discoloring and damaging the sculpted surfaces. The main phase of work ended in 2012, and the final component will be the installation of finials on the roof of the gallery in 2013. Microbial biofilms have been found degrading sandstone at Angkor Wat, Preah Khan, and the Bayon and West Prasat in Angkor. The dehydration and radiation resistant filamentous cyanobacteria can produce organic acids that degrade the stone. A dark filamentous fungus was found in internal and external Preah Khan samples, while the alga Trentepohlia was found only in samples taken from external, pink-stained stone at Preah Khan. Angkor Wat has become a major tourist destination. In 2004 and 2005, government figures suggest that, respectively, 561.000 and 677.000 foreign visitors arrived in Siem Reap province, approximately 50% of all foreign tourists in Cambodia for both years. The site has been managed by the private SOKIMEX group since 1990, which rented it from the Cambodian government. The influx of tourists has so far caused relatively little damage, other than some graffiti; ropes and wooden steps have been introduced to protect the bas-reliefs and floors, respectively. Tourism has also provided some additional funds for maintenance - as of 2000 approximately 28% of ticket revenues across the whole Angkor site was spent on the temples - although most work is carried out by foreign government-sponsored teams rather than by the Cambodian authorities. Since Angkor Wat has seen significant growth in tourism throughout the years UNESCO and its International Co-ordinating Committee for the Safeguarding and Development of the Historic Site of Angkor (ICC), in association with representatives from the Royal Government and APSARA, organized seminars to discuss the concept of "cultural tourism". Wanting to avoid commercial and mass tourism, the seminars emphasized the importance of providing high quality accommodation and services in order for the Cambodian government to benefit economically, while also incorporating the richness of Cambodian culture. In 2001, this incentive resulted in the concept of the "Angkor Tourist City" which would be developed with regard to traditional Khmer architecture, contain leisure and tourist facilities, and provide luxurious hotels capable of accommodating large amounts of tourists. The prospect of developing such large tourist accommodations has encountered concerns from both APSARA and the ICC, claiming that previous tourism developments in the area have neglected construction regulations and more of these projects have the potential to damage landscape features. Also, the large scale of these projects have begun to threaten the quality of the nearby town's water, sewage, and electricity systems. It has been noted that such high frequency of tourism and growing demand for quality accommodations in the area, such as the development of a large highway, has had a direct effect on the underground water table, subsequently straining the structural stability of the temples at Angkor Wat. Locals of Siem Reap have also voiced concern over the charming nature and atmosphere of their town being compromised in order to entertain tourism. Since this charming local atmosphere is the key component to projects like Angkor Tourist City, local officials continue to discuss how to successfully incorporate future tourism without sacrificing local values and culture. At the ASEAN Tourism Forum 2012, both parties have agreed Borobudur and Angkor Wat to become sister sites and the provinces will become sister provinces. Two Indonesian airlines are considering the opportunity to open a direct flight from Yogyakarta, Indonesia to Siem Reap.
WIKIPEDIA
The Franklin Delano Roosevelt Memorial, dedicated on May 2, 1997, is spread out over 7.5 elaborate landscaped acre along the Cherry Tree Walk on the Western edge of the Tidal Basin as part of the National Mall. Designed by Lawrence Halprin, it traces 12 years of the history of the United States through a sequence of four outdoor gallery rooms--one for each of FDR's terms of office-- defined by walls of red South Dakota granite.
The idea for a memorial originated in 1946. In 1955, the Franklin Delano Roosevelt Memorial Commission was established by Congress. The current plot of land was secured in 1959 with design competitions following in 1960 and 1966. It wasn't until 1978 that the committee finally approved a design by Halprin and authorized construction in 1982. Ground was broken in September of 1991.
Running water is an important physical and metaphoric component of the memorial. Each of the four "rooms" representing Roosevelt's respective terms in office contains a waterfall. As one moves from room to room, the waterfalls become larger and more complex, reflecting the increasing complexity of a presidency marked by the vast upheavals of economic depression and world war.
The first room introduces Roosevelt's first term as President (1932-1936). Robert Graham's relief sculpture depicts his first inauguration. Tom Hardy's a bronze sculpture depicts The Presidential Seal and a Roman-American eagle. In this room, the single large drop of water symbolizes the crash of the economy that led to the Great Depression.
The second room, Social Policy, details Roosevelt's second term from 1936-1940 and the impact of the New Deal, which created social security, worker's compensation, unemployment insurance, welfare, and fair labor standards. Three sculptural groups by George Segal--Breadline, The Rural Couple, and The Fireside Chat--represent Americans during the Great Depression. The wall opens to an open area with five tall pillars and a large mural, created by Robert Graham, representing the New Deal. The five-panelled mural is a collage of various scenes and objects, including initials, faces, and hands; the images on the mural are inverted on the five columns. In this room, the multiple stairstep drops symbolize the Tennessee Valley Authority dam-building project.
The third room, The War Years, covering the period from 1940-1944 and World War II, explodes to a destructive presence, as giant granite blocks line the path, and a chaotic waterfall rushes down. On the wall, one of 21 inscriptions carved by John Benson, is Roosevelt's famous "I have seen war" quote. To the left of the waterfall sits a Neil Estern's 10-foot tall sculpture of Roosevelt, seated in a dining room chair with roller casters and wearing a floor-length cape, with his dog Fala seated nearby.
The fourth room, Seeds of Peace, covers the period from 1945 to 1955, including Rosevelt's final term, his passing and beyond. It includes Leonard Baskin's Funeral Relief and Neil Estern's sculpture of Eleanor Roosevelt, standing next to the United Nations emblem. In this room, the still pool represents Roosevelt's death.
In the forecourt is Robert Graham's life-size bronze portrait statue of Roosevelt, seated in a wheel chair, facing the Washington Monument. This statue was added in January, 2001, after advocates objected to Estern's depiction which concealed Roosevelt's disability. Though Roosevelt suffered from paralysis as a result of polio, he went through great pains to hide his ailment from the public.
National Register #01000271 (1997)
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The Earth is like a child that knows poems...
~ Rainer Maria Rilke ~
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The Lincoln Monument predates the present state capitol, having been dedicated in 1912. The statue is by Daniel Chester French. The city of Lincoln is named after the 16th President.
The Pashupatinath Temple (Nepali: पशुपतिनाथ मन्दिर) is a famous, sacred Hindu temple dedicated to Pashupatinath and is located on the banks of the Bagmati River 5 kilometres north-east of Kathmandu Valley in the eastern city of Kathmandu, the capital of Nepal. This temple is considered one of the sacred temples of Hindu faith. The temple serves as the seat of the national deity, Lord Pashupatinath. This temple complex is on UNESCO World Heritage Sites's list Since 1979. This "extensive Hindu temple precinct" is a "sprawling collection of temples, ashrams, images and inscriptions raised over the centuries along the banks of the sacred Bagmati river" and is included as one of the seven monument groups in UNESCO's designation of Kathmandu Valley as a cultural heritage site. One of the major Festivals of the temple is Maha Shivaratri on which day over 700,000 devotees visit here.
The twelve Jyotirlinga (in India) are the body and the Jyotirlinga at Pashupatinath in Kathmandu (Nepal) is the head over this body.
The temple is one of the 275 Paadal Petra Sthalams (Holy Abodes of Shiva) on the continent. Kotirudra Samhita, Chapter 11 on the Shivalingas of the North, in Shiva Purana mentions this Shivalinga as the bestower of all wishes.
HISTORY
The temple was erected anew in the 15th century by Lichhavi King Shupuspa after the previous building had been consumed by termites. Countless further temples have been erected around this two -storied temple. These include the Vaishnav temple complex with a Ram temple from the 14th century and the Guhyeshwari Temple mentioned in an 11th-century manuscript.
LEGEND ABOUT THE TEMPLE ORIGIN
Pashupatinath Temple is the oldest Hindu temple in Kathmandu. It is not known for certain when Pashupatinath Temple was founded. But according to Nepal Mahatmaya and Himvatkhanda, the deity here gained great fame there as Pashupati, the Lord of all Pashus, which are living as well as non-living beings. Pashupatinath Temple's existence dates back to 400 A.D. The richly-ornamented pagoda houses the sacred linga or holy symbol of Lord Shiva. There are many legends describing as to how the temple of Lord Pashupatinath came to existence here. Some of them are narrated below:
THE COW LEGEND
Legend says that Lord Shiva once took the form of an antelope and sported unknown in the forest on Bagmati river's east bank. The gods later caught up with him, and grabbing him by the horn, forced him to resume his divine form. The broken horn was worshipped as a linga but overtime it was buried and lost. Centuries later an astonished herdsmen found one of his cows showering the earth with milk. Digging deep at the site, he discovered the divine linga of Pashupatinath.
THE LINCHCHAVI LEGEND
According to Gopalraj Vamsavali, the oldest ever chronicle in Nepal, this temple was built by Supuspa Deva, a Linchchhavi King, who according to the stone inscription erected by Jayadeva 11 in the courtyard of Pashupatinath in 753 AD, happened to be the ruler 39 generations before Manadeva (464-505 AD).
THE DEVALAYA LEGEND
Another chronicle states that Pashupatinath Temple was in the form of Linga shaped Devalaya before Supuspa Deva constructed a five storey temple of Pashupatinath in this place. As the time passed, the need for repairing and renovating this temple arose. It is learnt that this temple was reconstructed by a medieval King named Shivadeva (1099-1126 AD). It was renovated by Ananta Malla adding a roof to it. Thousands of pilgrims from all over the world come to pay homage to this temple, that is also known as 'The Temple of Living Beings'.
OTHER BELIEFS
There are several complex stories involving the origins of Pashupatinath. One story goes, in brief, that Shiva and Parvati came to the Kathmandu Valley and rested by the Bagmati while on a journey. Shiva was so impressed by its beauty and the surrounding forest that he and Parvati changed themselves into deers and walked into the forest. Many spots in the Kathmandu Valley are identified as places where Shiva went during his time as a deer. After a while the people and gods began to search for Shiva. Finally, after various complications, they found him in the forest, but he refused to leave. More complications ensued, but ultimately Shiva announced that, since he had lived by the Bagmati in a deer's form, he would now be known as Pashupatinath, Lord of all animals. It is said that whoever came here and beheld the lingam that appeared there would not be reborn as an animal.
FINDING OF SHIVA LINGA AT PASHIPATINATH TEMPLE
It is said that the wish-fulfilling cow Kamadhenu took shelter in a cave on the Chandravan mountain. Everyday Kamadhenu went down to the place the lingam was sunken into the soil and poured her milk on top of the soil. After ten thousand years some people saw Kamadhenu pouring milk on that same spot everyday, and started to wonder what that would be. So they removed the soil and found the beautiful shining lingam and started worshiping it.
TEMPLE COMPLEX
The area of Pashupatinath encompasses 264 hectare of land including 518 temples and monuments. Main pagoda style temple is located in the fortified courtyard within the complex guarded by Nepal Police and has a police outpost post along with living quarter within. In front of the western door there is a huge statue Nandi bull, in bronze. Along with many temples and shrines of both Vaishnav and saiva tradition.
TEMPLES AND SHRINES IN THE INNER COURTYARD
Vasuki nath temple
Unmatta Bhairav temple
Surya narayan temple
Kirti mukh bhairav shrine
Budanil kantha shrine
Hanuman shrine
184 shivaling shrine
TEMPLES AND SHRINES IN THE OUTER COMPLEX
Ram mandir
Virat swaroop temple
12 jyotirlingha and Pandra Shivalaya
Guhyeshwari Temple
MAIN TEMPLE ARCHITECTURE
This main temple is built in the Nepalese pagoda style of architecture. All the features of pagoda style is founded here like cubic constructions, beautifully carved wooden rafters on which they rest (tundal). The two level roofs are of copper with gold covering. The temple resides on a square base platform with a height of 23m 7 cm from base to pinnacle. It has four main doors, all covered with silver sheets. This temple has a gold pinnacle (Gajur). Inside are two Garbhagrihas, outer and inner. The inner garbhagriha or sanctum sanctorum is where the idol is placed and outer sanctum is an open corridor like space.
THE DEITY
The sacro sanctum, or the main idol is a stone Mukhalinga with a silver yoni base bound with silver serpent. The lingam is one metre high and has faces in four directions. These faces represents various ascepts of Shiva; Sadyojata (also known as Barun), Vamdeva (also known as Ardha nareshwor), Tatpurusha, Aghor & Ishana (imaginative). Facing West, North, East, South and Zenith respectively representing five primary elements namely earth, water, air, light and ether. Each face has tiny protruding hands holding rudraksha mala on right hand and a kamandalu on the other.Unlike other shiva lingams in India and Nepal this pashupati shiva lingam is always Dressed in its golden vastra except during abhishakam, so pouring milk and ganga jal is only possible during abhishakam through the main priests.
PRIESTS
Daily rituals of Pashupatinath are carried out by two sets of priests ;one being the Bhatt priests and other Bhandari. Bhatta or Bhatt are the one who performs the daily ritual and can touch the lingam, where as Bhadaris are the helper and temple care taker priests but are not qualified perform pooja rituals or to touch the deity.
Bhatta or Bhat are highly educated Vedic bhramin Scholars from Brahmin family from South Indian State Karnataka.Unlike other Hindu temples priesthood of Pashupatinath is not hereditary. Priests are selected from a group of scholars educated by Shri Shankaracharya Dakshinamnaya Peeth Sringeri on Rig Vedic Recitation, initiated in Pashupata Yoga by Kashi Math,Shiva Āgama and learned Recitation of Samaveda from Haridwar.After qualifying and fulfilling all those criteria they will be selected for Priesthood by Raj Guru of Pashupatinath Temple undergoing strict examination on Vedas and Shiva Agamas and then the qualifies are sent to Kathmandu for performing Puja and Daily Worship of Lord Shri Pashupatinath This tradition is reported to have started by the request of Adi Shankaracharya in the 8th century, who sought to unify the different states of Bharatam (Unified India) by encouraging cultural exchange. This procedure is also followed in other temples around Bharata-varsa which were sanctified by Adi Shankaracharya. The unique feature of this temple is that only 4 Bhatta priests can touch the deity.Current Bhatt priests of the temple are;
Ganesh Bhat (15th head priest of the Pashupatinath Temple aka Mool Bhat) from Udupi.
Ram Karanth Bhat from Mangaluru.
Girish Bhat from Sirsi.
Narayan Bhat(Recently appointed) from Bhatkal
Raghavendra Bhat (Priest for Vasuki Nath temple only)
Bhandaris or Rajbhandari are the treasurers, temple caretakers, and assistant priest of the temple.
These Bhandaris are the descendants of helper priests brought up by early Bhatts, but were allowed to settle in Kathmandu valley and later assimilated in existing Newar caste of Rajbhandari - a high-caste Chathariya/Kshatriya clan of Kashyapa gotra. Their main function is to help the Bhatta priest and perform maintenance of the inner Garbhagriha. They can have little or no Vedic knowledge but still qualify as assistant priests if they belong from the same family lineage and undergo some basic criteria like caste, gotra, lineage purity, educational qualification, etc. They work in set of four and change in every full moon day. There are a total of 108 Bhandaris.
ENTRY AND DARSHAN
Temple courtyard has 4 entrances in all directions.The western entrance is the main entrance to the temple courtyard and rest three entrances are only opened during big festival . Temple security (Armed Police Force Nepal) is selective regarding who is allowed entry into the inner courtyard . Practicing Hindus and buddhist of Indian and Tibetan descendent are only allowed into temple courtiyard . Practicing Hindus of western descent are not allowed into the temple complex along with other non Hindu Visitors. Sikh and Jain groups are allowed into the temple compound if they are of Indian ancestry. Others can look at the main temple from adjacent side of the river and has to pay a nominal fee of $10 (1000 Nepali rupee) for visiting hundreds of small temples in the external premises of the temple complex . The inner temple courtyard remains open from 4 am to 7 pm for the devotee but the Inner Pashupatinath Temple where the Lingam of lord Pashupatinath is established is open from 5am to 12 pm for the morning ritual and viewing and from 5pm to 7 pm for evening ritual. Unlike many other Saiva temples devotees are not allowed to enter in the inner-most Garbhagriha but are allowed to view from the exterior premises of the outer Garbhagriha.
FESTIVALS
There are many festivals throughout the year .Thousands of people attend these festival.The most important festival is the Maha Shiva Ratri .Bala chaturthi and Teej.
CONTROVERSY OF 2009
In January 2009, after the forced resignation by the chief priest of Pashupatinath temple, the Maoist-led government of Nepal "hand picked" Nepalese priests to lead the temple, thus bypassing the temple's long-standing requirements. This appointment was contested by the Bhandaris of the temple, stating that they were not against the appointment of Nepalese priests but against the appointment without proper procedure. After the appointment was challenged in a civil court, the appointment was overruled by Supreme Court of Nepal.However, the government did not heed the ruling and stood by its decision. This led to public outrage and protests over a lack of transparency. The paramilitary group of the CPN (Maoist), called YCL, attacked the protesters, leading to over a dozen injuries. Lawmakers and activists from opposition parties joined protests, declaring their support for the Bhatta and other pro-Bhatta protesters. After long dissatisfaction and protest by Hindus both in and outside Nepal, the government was forced to reverse its decision that had been declared illegal by the Supreme Court of Nepal and reinstate Bhatta priests.
2015 EARTHQUAKE
The main temple complex of Pashupatinath and the sanctum sanctorum was left untouched but some of the outer buildings in the World Heritage Site were damaged by the April 2015 Nepal earthquake.
WIKIPEDIA
The exhibition is dedicated to the First World War.
До 31 августа в отделе периодики представлены публикации по истории Первой мировой войны.
100 лет с начала Первой мировой войны – эту дату невозможно праздновать, но нельзя и забывать. Конфликт между отдельными государствами впервые вылился в катастрофу общечеловеческого масштаба. Уинстон Черчилль писал: «Человечество никогда ещё не было в таком положении. Не достигнув значительно более высокого уровня добродетели и не пользуясь значительно более мудрым руководством, люди впервые получили в руки такие орудия, при помощи которых они без промаха могут уничтожить всё человечество. Таково достижение всей их славной истории, всех славных трудов предшествовавших поколений. И люди хорошо сделают, если остановятся и задумаются над этой своей новой ответственностью».
Пробелы в изучении Первой мировой войны существовали в русской исторической науке на протяжении многих десятилетий. Публикации 2013–2014 годов в журналах «Новая и новейшая история», «Военно-исторический архив», «Отечественные архивы» и др. рассказывают о причинах, расстановке сил накануне войны и других аспектах Первой мировой. Особенно интересна подборка воспоминаний участников боевых действий.
www.book.uraic.ru/news_topic/2014/07/2299
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Поляков И. 100-летний юбилей Великой войны // Аврора. - 2014. - № 1. - С. 227-229.
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Пресняков А. З. Проблема будущего Австро-Венгрии в оценках французской интеллектуальной и политической элиты (январь-март 1918 г.) // Вестник Московского университета Сер. 8 История. - 2013. - № 6. - С. 51-63.
Прийдак А. Чтоб не забыть поодиночке // Огонек. - 2014. - № 21. - С. 48-49.
Редакция журнала "Исторический архив"Первая мировая война в оценках современников: цели публикации и принципы отбора источников : [рецензия] // Исторический архив. - 2013. - № 6. - С. 191-195.
"Российским героям и воинам, павшим в годы Первой мировой войны" // Военно-исторический журнал. - 2014. - № 3. - [2-3 с. цв. вкл.].
Сабов Д. «Это повод поговорить о России» : Владимир Мединский о столетии с начала Первой мировой войны // Огонёк. - 2013. - №50. - С. 22-23.
Сиротина О. "Фон на моем портрете не вяжется с лицом" // Родина. - 2014. - № 2. - С. 80-84.
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Степанов Г. Рыцари короля Альберта // Эхо планеты. - 2014. - № 13. - С. 32-35.
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Howard K Stern at the funeral service of Anna Nicole Smith.
He was the person Anna Nicole trusted the most, and he
dedicated his time protecting her interests and fighting her legal cases.
Mukteshvara Temple (IAST: Mukteśvara; also spelt Mukteswar) is a 10th-century Hindu temple dedicated to Shiva located in Bhubaneswar, Odisha, India. The temple dates back to 950–975 CE and is a monument of importance in the study of the development of Hindu temples in Odisha. The stylistic development the Mukteswar marks the culmination of all earlier developments, and initiates a period of experiment which continues for an entire century, as seen in such temples as the Rajarani Temple and Lingaraj temple, both located in Bhubaneswar. It is one of the prominent tourist attractions of the city.
HISTORY
The Mukteshvara Temple is found to be the earliest work from the Somavamshi period. Most scholars believe the temple is the successor to Parashurameshvara Temple and built earlier to the Brahmeswara Temple (1060 CE). Percy Brown puts the date of construction of the temple to 950 CE. The presence of a torana, which is not part of any other temple in the region, makes this temple unique and some of the representations indicate the builders were starters of a new culture. K.C. Panigrahi places the temple to be built during 966 CE and postulates that the Somavamshi king Yayati I built the temple. He also associates the legend of Kirtivassa to this temple, but the postulation is not accepted as Kirtivasa is associated with Lingaraja, though both were built at the same time for the same deity, Shiva. There is no historic evidence to conclude that Yayati I built the temple.
ARCHITECTURE
This architecture is one of the basic reasons why Mukteshvara Temple is also known as the "Gem of Odisha architecture". The temple faces west and is constructed in a lower basement amidst a group of temples. The pyramidal roof to the jagamohana present in the temple was the first of its kind over the conventional two tier structure. The temple is a small one compared to other larger temples in Bhubaneswar. The temples is enclosed within an octagonal compound wall with elaborate carvings on it. It is believed that the experiment of newer pattern in the temple showed a mature phase compared to its predecessors and culminated the beginning of replication of similar pattern in the later temples in the city. The temple has a porch, called torana, which acts as the gateway to the octagonal compound. The temple has two structures namely, the vimana (structure above the sanctum) and a mukhasala, the leading hall, both of which are built on a raised platform. The temple is the earlies to be built in pithadeula type.
PORCH
The most important feature of the Mukteshvara Temple is the torana, or the arched gateway, dating back to about 900 CE and showing the influence of Buddhist architecture. The arched gateway has thick pillars that have strings of beads and other ornaments carved on statues of smiling women in languorous repose. The porch is a walled chamber with a low, massive roof and internal pillars. The combination of vertical and horizontal lines is skilfully arranged so as to give dignity of buildings of moderate height. This early astylar form of the temple is best illustrated in this temple. The gateway has sculptures that range from elaborate scrolls to pleasant female forms and figures of monkeys and peacocks. The front and back of the arch are similar in design.
VIMANA
The Vimana is square in plan and is built in a raised platform with pilasters in each facade. The shikara is small compared to other temples; it has four Natarajas on and four kirthimukhas on the four faces. The top portion of the shikara has the kalasa. The shikara is 10.5 metres tall, with every inch sculpted with decorative patterns, architectural patterns and sculpted figures. A new form of decoration called bho, possibly developed here, became a prominent feature in later Odishan temples. It is a highly ornate chaitya window crowned by masked demon head and dwarf figures.
SANCTUM
The sanctum is sculpted with beautiful damsels exhibiting feminine charms entwined with nagas and naginis. The sanctum is cubical from the inside with offset walls in the outside.
JAGAMOHANA
This distinctive 10th-century temple is one of the smallest and compact temples. The jagamohana is 35 m tall. It is decorated with intricate carvings by the Vishwakarma Moharana sculptors. The temple is regarded as a gem of Nagara architecture of Kalinga architecture. Except for the rectangular plan of its jaganmohana, it is the earliest example of what may be termed proper Odisha temple type; a vimana with a curvelinear spire and a jaganmohana with a stepped pyramidal roof. The temple's red sandstone is covered with exquisite carvings of lean sadhus or holy men and voluptuous women encrusted with jewels. The images of Ganga and Yamuna are carved next to Chanda and Prachanda. The torana is present in front of the jagamohana. The figure of Lakulisa, seated in bhumispara-mudra and holding a lakuta is present on the lintel of the jagamohana. The figures of Gajalakshmi, Rahu and Ketu are also sculpted in the structure. A small extension from the side roof of the jagamohana has the image of a lion sitting on its hind legs. The exterior walls of the structure are decorated with pilasters with nagas and naginis.
OTHERS
The doorway to the inner sanctum houses the image of Ketu with three hooded snakes, commonly regarded as the ninth planet in the Hindu mythology. There is a tank in the eastern side of the temple and a well in the south-western corner. A dip in the well is believed to cure infertility in women. There are other shrines within the temple complex with lingam inside, which were used as offering shrines. The doorway of the temple is orante. The temple is enclosed by a low compound wall that follows the contours of the temple. The temple has sculptures both inside and outside the structure. The compound walls leaves a very small passage separating the shrine.
RELIGIOUS SIGNIFICANCE
Mukteshvara means "Lord of Freedom". The temple is dedicated to Hindu god Shiva. There are a number of sculptures of skeletal ascetics in teaching or meditation poses. Some scholars correlate the role of the temple as a centre for Tantric initiation with the name Mukteshvara as a possible thesis. The outer face of the compound wall has niches of Hindu deities like Saraswathi, Ganesha and Lakulisha (the fifth century founder of the Pashupata sect of tantric Shaivism). The numerous images of Lakulisha are found in miniature forms within Chaitya arches, showing various mudras like yoga, Bhumispara and vyakyana wit yogapatta tied to their knees. They are accompanied by the images of the disciples. According to tradition, barren women give birth to sons if they take a dip in Madicha Kunda tank in the premises of the temple on the night before Ashokashtami car festival. On the evening, the water in the tank is sold to the public.
IN POPULAR CULTURE
The Department of Tourism of the state government organises a three-day yearly dance function called Mukteswar Dance Festival in the temple premises. This festival celebrates the features of Odissi, the classical dance form of Odisha. Popular Odissi dancers perform during the function, accompanied by instruments like mardal. The event is webcast in the state government portal.
WIKIPEDIA
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Mukteshvara Temple (IAST: Mukteśvara; also spelt Mukteswar) is a 10th-century Hindu temple dedicated to Shiva located in Bhubaneswar, Odisha, India. The temple dates back to 950–975 CE and is a monument of importance in the study of the development of Hindu temples in Odisha. The stylistic development the Mukteswar marks the culmination of all earlier developments, and initiates a period of experiment which continues for an entire century, as seen in such temples as the Rajarani Temple and Lingaraj temple, both located in Bhubaneswar. It is one of the prominent tourist attractions of the city.
HISTORY
The Mukteshvara Temple is found to be the earliest work from the Somavamshi period. Most scholars believe the temple is the successor to Parashurameshvara Temple and built earlier to the Brahmeswara Temple (1060 CE). Percy Brown puts the date of construction of the temple to 950 CE. The presence of a torana, which is not part of any other temple in the region, makes this temple unique and some of the representations indicate the builders were starters of a new culture. K.C. Panigrahi places the temple to be built during 966 CE and postulates that the Somavamshi king Yayati I built the temple. He also associates the legend of Kirtivassa to this temple, but the postulation is not accepted as Kirtivasa is associated with Lingaraja, though both were built at the same time for the same deity, Shiva. There is no historic evidence to conclude that Yayati I built the temple.
ARCHITECTURE
This architecture is one of the basic reasons why Mukteshvara Temple is also known as the "Gem of Odisha architecture". The temple faces west and is constructed in a lower basement amidst a group of temples. The pyramidal roof to the jagamohana present in the temple was the first of its kind over the conventional two tier structure. The temple is a small one compared to other larger temples in Bhubaneswar. The temples is enclosed within an octagonal compound wall with elaborate carvings on it. It is believed that the experiment of newer pattern in the temple showed a mature phase compared to its predecessors and culminated the beginning of replication of similar pattern in the later temples in the city. The temple has a porch, called torana, which acts as the gateway to the octagonal compound. The temple has two structures namely, the vimana (structure above the sanctum) and a mukhasala, the leading hall, both of which are built on a raised platform. The temple is the earlies to be built in pithadeula type.
PORCH
The most important feature of the Mukteshvara Temple is the torana, or the arched gateway, dating back to about 900 CE and showing the influence of Buddhist architecture. The arched gateway has thick pillars that have strings of beads and other ornaments carved on statues of smiling women in languorous repose. The porch is a walled chamber with a low, massive roof and internal pillars. The combination of vertical and horizontal lines is skilfully arranged so as to give dignity of buildings of moderate height. This early astylar form of the temple is best illustrated in this temple. The gateway has sculptures that range from elaborate scrolls to pleasant female forms and figures of monkeys and peacocks. The front and back of the arch are similar in design.
VIMANA
The Vimana is square in plan and is built in a raised platform with pilasters in each facade. The shikara is small compared to other temples; it has four Natarajas on and four kirthimukhas on the four faces. The top portion of the shikara has the kalasa. The shikara is 10.5 metres tall, with every inch sculpted with decorative patterns, architectural patterns and sculpted figures. A new form of decoration called bho, possibly developed here, became a prominent feature in later Odishan temples. It is a highly ornate chaitya window crowned by masked demon head and dwarf figures.
SANCTUM
The sanctum is sculpted with beautiful damsels exhibiting feminine charms entwined with nagas and naginis. The sanctum is cubical from the inside with offset walls in the outside.
JAGAMOHANA
This distinctive 10th-century temple is one of the smallest and compact temples. The jagamohana is 35 m tall. It is decorated with intricate carvings by the Vishwakarma Moharana sculptors. The temple is regarded as a gem of Nagara architecture of Kalinga architecture. Except for the rectangular plan of its jaganmohana, it is the earliest example of what may be termed proper Odisha temple type; a vimana with a curvelinear spire and a jaganmohana with a stepped pyramidal roof. The temple's red sandstone is covered with exquisite carvings of lean sadhus or holy men and voluptuous women encrusted with jewels. The images of Ganga and Yamuna are carved next to Chanda and Prachanda. The torana is present in front of the jagamohana. The figure of Lakulisa, seated in bhumispara-mudra and holding a lakuta is present on the lintel of the jagamohana. The figures of Gajalakshmi, Rahu and Ketu are also sculpted in the structure. A small extension from the side roof of the jagamohana has the image of a lion sitting on its hind legs. The exterior walls of the structure are decorated with pilasters with nagas and naginis.
OTHERS
The doorway to the inner sanctum houses the image of Ketu with three hooded snakes, commonly regarded as the ninth planet in the Hindu mythology. There is a tank in the eastern side of the temple and a well in the south-western corner. A dip in the well is believed to cure infertility in women. There are other shrines within the temple complex with lingam inside, which were used as offering shrines. The doorway of the temple is orante. The temple is enclosed by a low compound wall that follows the contours of the temple. The temple has sculptures both inside and outside the structure. The compound walls leaves a very small passage separating the shrine.
RELIGIOUS SIGNIFICANCE
Mukteshvara means "Lord of Freedom". The temple is dedicated to Hindu god Shiva. There are a number of sculptures of skeletal ascetics in teaching or meditation poses. Some scholars correlate the role of the temple as a centre for Tantric initiation with the name Mukteshvara as a possible thesis. The outer face of the compound wall has niches of Hindu deities like Saraswathi, Ganesha and Lakulisha (the fifth century founder of the Pashupata sect of tantric Shaivism). The numerous images of Lakulisha are found in miniature forms within Chaitya arches, showing various mudras like yoga, Bhumispara and vyakyana wit yogapatta tied to their knees. They are accompanied by the images of the disciples. According to tradition, barren women give birth to sons if they take a dip in Madicha Kunda tank in the premises of the temple on the night before Ashokashtami car festival. On the evening, the water in the tank is sold to the public.
IN POPULAR CULTURE
The Department of Tourism of the state government organises a three-day yearly dance function called Mukteswar Dance Festival in the temple premises. This festival celebrates the features of Odissi, the classical dance form of Odisha. Popular Odissi dancers perform during the function, accompanied by instruments like mardal. The event is webcast in the state government portal.
WIKIPEDIA
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These pictures are dedicated to my “make-up” day that I stole from southern Gansu earlier in the week. As mentioned in the Singing Sand post, I was having breakfast at Charley Johng’s on Wednesday morning and talking with the owner who recommended this day trip.
It started at 8:00 a.m. on a coach that picked me up outside her restaurant (before proceeding to a hotel to fill out the rest of the 45 seats). I wasn’t the only foreigner, but I was the only one who didn’t look Chinese (or speak fluent Mandarin). I met some friendly Chinese who were living in Vancouver, and some Hong Kong folks (who are Chinese, but they most certainly distinguish from mainlanders…and most foreigners understand why).
So, off we went on our sojourn with six or seven stops. We drove west through the aforementioned “real” Dunhuang for about 15-20 minutes before the mountains and desert landscape began to resume control.
Our first stop, less than half an hour out of town, was “Old Dunhuang.” Really, they mean to say, “Old Fake Dunhuang,” but I jest. It’s…an area that shoots as a television studio when someone wants to shoot things that look like the Old West, Chinese style. For the bargain price of 40 RMB (about $7 in the current market on 1/10/16), you get to wander around this fairly decent-sized fake fort with fake everything inside…and a random prop fighter jet inside…and, outside, the backdrop of both mountainous sand dunes and snow-capped mountains off in the distance. All in all, it was a rather unique setting – at least one I’d never experienced before.
After 40 minutes there (not 35, not 45, but 40…per Mr. Coach Driver), we all climbed back aboard and headed a little farther west to what I think they call the “Western Caves.” This is a repository of Buddhist art in grottoes west of town, but since the world-famous Mogao Grottoes are nearby (and also in my personal plan for tomorrow morning), I didn’t feel particularly inspired to spend the very cheap and fair price of 15 RMB to see a few pieces of art. In retrospect, perhaps I should have, but who knows? I may be back this way again someday. I did spend my time at the Western Caves enjoying the panoramic view of the same snow-capped mountains and desert from Old Dunhuang with the juxtaposition of this particular oasis (which is apparently why this grotto/temple was built here in the first place).
A few minutes later, we kept making our way west towards Xinjiang. At some point just west of Dunhuang, the old Silk Road split into a northern and southern route. One of the first mountain passes (and forts, where we were heading) along the southern route is Yangguan Pass 70 km. southwest of Dunhuang. It was built in the 1st century AD during the Western Han Dynasty. This place was particularly enjoyable for me. Having been to quite a few sections of the Great Wall (and very much looking forward to the westernmost terminal of the Ming Dynasty Great Wall here in Gansu a few days later), I’m very much accustomed to these historical reproductions…and really love when I find some “real” history; the authentic walls and posts, though 500 years later, are just weather-worn rock.
Yangguan had a very nice mix of both the fake and the real. For 60 RMB (roughly $9), we had access to the completely remade fort with its bastions, gift shops, museum (a very nice one, admittedly), and what not. Out the back of the fort, and about a mile in the distance on a hill, is the original: one of the watchtowers that helped guard travelers for centuries along the Silk Road. To get there, you can walk, take golf carts on steroids (the kind you find at zoos that carry about 12-15 people), or rent a horse. Since I’d ridden a camel the day before and have ridden horses quite a few times, I went the lazy way…and got chauffeured up the hill. The watchtower itself is fenced off – and rightfully so – but, right next to it is a fantastic place to take in the surrounding landscape, with views of the mountains about 50 kilometers off. After a delightful two hours or so at Yangguan, we had lunch as a group at a Chinese restaurant near the fort. (It’s fun to eat with Chinese; the whole table of six, eight, or ten people just order random dishes of food. Everyone gets a bowl of rice then it’s a mini-buffet with your chopsticks from then on out.)
After being well-fed for about $3, we boarded the iron stallion and headed back down to the main road, then back east about 5 kilometers to the only road that turned off this western highway. The only point, it seems, of this side road is to go to Jade Pass (which follows the northern route of the Silk Road about 30 km down and, beyond that another 70-80 kilometers, it ends at Yadan National Park.
First stop down the über-long spur road: Jade Pass. To get there, all vehicles have to pass through a random checkpoint about 20 minutes down the road. Aside from that, it almost feels like you leave planet earth. I have never seen a flatter, more desolate landscape anywhere in my life. I almost imagine it’s what the lunar surface would feel like, with the exception of having a different atmosphere, gravitational pull, and what have you. Anyway, you catch my drift…
Jade Pass is beautiful landscape, minus the fort that you find at Yangguan Pass. The watchtower is in much better shape than those you find at Yangguan. But, unlike Yangguan, where they take better care of the watchtowers, over here at Jade Pass, you find plenty of pea-brained tourists ignoring signs (and fences) and climbing all over the watchtower as if it were a jungle gym. It’s times like these that it’s probably good my Mandarin is so poor. I would probably manage to somehow get myself deported, ironically, for yelling at idiots when I’m frustrated that they have no concept of conserving their own heritage. Running away from idiots as quickly as possible, I snapped a few pictures of the scenery…where more buffoons were blatantly ignoring signs and going where they oughtn’t. So, I cut my time at Jade Pass short and returned to the bus, which was waiting next to what looked to be a promising museum that we didn’t have the time to visit. We were apparently on a pretty tight schedule now.
Boarding the bus, we went a whole five minutes farther north for a stop to see the Han Dynasty Great Wall. Now, a few things to know. When people mention the “Great Wall” of China, it’s actually a series of walls that form a patchwork length that crosses from Shanhaiguan at the eastern terminal (ending famously in the sea), though there is a section in Liaoning province called Hushan that borders North Korea that I’ve been to and claims that it is the rightful eastern terminus of the wall. The western terminus of that wall is nearby (relatively speaking) at Jiayuguan here in Gansu province. The whole patchwork nature of that wall is emphasized by sections like Hushan. I only mention it now because the Great Wall of China refers to the Ming Dynasty wall…mostly built between 1368-1644 (with some sections marginally older, like Juyongguan, which dates to the Yuan Dynasty, immediately before the Ming).
The Han Dynasty wall out here dates to the original dynasty of China…in the 3rd century BC. So the wall here, while not as impressive as the rebuilt Ming sections of the wall in terms of visual appearance floored me because it’s original and almost 2,500 years old. The way the wall here was built (mud, adobe, etc.) is completely different than the Ming wall that came 1,500 years later. It’s shorter – in length (obviously) and height, but much longer in history. There is so little of this wall left here, though, that it would never be worth visiting on its own…or possible. Ten to fifteen minutes here is more than enough to get the “wall experience.”
From there, we were on to the ultimate destination of the day: Yadan National Park. I also discovered the reason we were on such a tight schedule. Yadan National Park is a very large park. Though this is lost in translation, I think the Chinese market it as sort of an “out of this world” experience, though I could be way off base. In reality, this used to be a seabed tens of thousands of years ago and the rock formations that are left here are the remnants of harder rocks that didn’t erode as quickly over time…which gives this park its current appearance.
Yadan National Park is strictly controlled. Admission was 150 or 180 RMB from what I recall (no more than $30) and, like Jiuzhaigou in Sichuan, getting around the park is tightly controlled. (You have to take park-controlled buses from point to point, though at the various points, you can go out and explore the area.)
The landscape at this park, as mentioned, is quite unique. For anyone who has seen Chinese movies (Crouching Tiger Hidden Dragon, for example, or Zhang Yimou’s Hero), the landscape will be familiar. The “far west” scenes in those movies were filmed near here in areas with identical landscapes. (I’m about 90% Hero’s western landscape was filmed just over the provincial border in Xinjiang. Crouching Tiger’s…I’m much less certain.)
After a few stops, we found that we were out in the middle of this out-of-this-world ghost city (Chinese definitely like to call these ghost cities) for a stunning sunset. After staying around for sunset for 30-45 minutes, we finally headed back to the visitor center and then boarded our own coach for the long, flat, 2-3 hour ride back to Dunhuang, where I gladly spent my last night in the nameless hotel before starting Friday’s slow trip back towards Lanzhou. Before bidding farewell to Dunhuang, though, Friday morning had an incredible trip – mostly unphotographed (as photography is forbidden and I tend to follow rules when traveling) of the Mogao Grottoes. More to come…
As usual, I hope you enjoy the pictures. Please feel free to leave any comments, questions, or suggestions.
The Netherlands has an ordered and clearly laid out road system. Cyclists, for the most part, have segregated routes along the sides of roads for motorised traffic.
It been a while since I cycled in the dark. Things seem faster, the air cleaner and generally far more thrilling!
*Dedicated to all of my Swedish friends and contacts.*
Yes, the angle is a bit "extreme," I know. But when I tried to fix it, I lost the sign, which was important. Also, I didn't want to trim away any of the facade itself, painted in the bright colors of the Swedish flag. I can't think of another building in New York that bears these colors.
An imperfect photo, but an unusual sight--at least in New York City!
Chateau Stables, Midtown West
New York, NY USA
The Leongatha Memorial Hall and Shire Offices were opened and dedicated by Brigadier General
Elliot and Chaplain Colonel Cookston on 24 May, 1926. Chaplain Cookson dedicated the Hall with a prayer that concluded with "In the Name of the Town and Residents of the District, I Dedicate this Hall". It was designed by local architect, T. E. Molloy, and was constructed by Raymond V. Ritchie for £14,000.
The interior decoration included 12 panels depicting scenes from the leading "purely Australian" battles of World War I, with the proscenium being flanked by scenes depicting Gallipoli, and the battle between HMAS Sydney and the Emden. These were painted by Mr. J. Broche of Inverloch.
The need for a new Memorial Hall and Shire Offices to replace the original buildings constructed in 1890 and 1891 respectively was recognised from the early 1920s, and a resolution was passed at a public meeting held on 13 August 1923 that Council be approached in relation to this matter. The issue came to a head when the old Mechanics Hall and adjoining Shire Offices were destroyed by
fire on 19 February, 1924. A committee was formed after the fire and after several meetings it was decided to advertise for suitable designs. On 22 July 1924, the plans of T. E. Molloy were chosen and following this a loan to finance the project was made, while the Leongatha Branch of the RSSAILA donated £1,000 on the condition that a suitable room was placed in the building "for the exclusive use of members". Tenders were called and on 15 April 1925, the offer of Mr. Raymond V. Ritchie was accepted.
The Leongatha Memorial Hall and former Shire Offices is a large brick, hip roofed public hall fronted by a two storey Free Classical facade and single storey wings to either side, terminating at the corner with an engaged colonnaded rotunda and returning north along Michael Place in a single storey classical facade which fronted the shire offices. A notable element is the symmetrical central façade. This is constructed of clinker brick at the ground floor with paired double hung windows on either side of a battered and coursed render arched entry surround connecting through a wide rendered band with the words “In Remembrance” in raised letters to the piano nobile above. The clinker bricks are tuck pointed in blocks, rather than as individual bricks. The whole of the piano nobile is rendered, with windows between alternating single and paired detached Tuscan columns carrying a wide architrave with triglyphs and bosses, cornice and a parapet with a central pediment containing the sunburst coat of arms of the Australian armed forces. It climaxes with a statue of the “Winged Victory” carrying a palm frond and sword and flanked by bronze lamp standards now missing their opal spheres. Pedimented render plaques commemorating the fallen are mounted at the sides of the entry element. The side wings are single storey and are almost symmetrical in form. They have paired and single detached columns supporting an architrave with triglyphs and bosses, cornice and solid balustrade, dividing each side into two brick bays with central windows. The columns sit on short pedestals to the window sill height. Perhaps its most notable and dominating feature is the corner rotunda. This has a matching pattern but slightly higher columns and architrave capped with an octagonal metal clad dome. This rotunda serves as an entry and separates the McCartin Street facade from the Michael Place front. The slightly lower Michael Place front is designed as a separate composition of three bays divided by paired piers with the central element projecting slightly and capped with a pediment. There is a small granite obelisk at the curb opposite the hall entry which commemorates later war dead.
The Australian Federation period represented an important phase in the development of Leongatha. The new butter factory, which was erected in 1905, led to increased prosperity in the town and agitation for better public facilities. The new Post Office in 1906 was the first of a number of new buildings added over the next ten years including the Railway Station (1910), Mechanics Institute Library (1911), Court House (1912) and Agricultural High School (1914). After the interruption caused by the Great War (1914 – 1918), this civic building program finally reached its zenith with the construction of the new Memorial Hall and Shire Offices between 1925 and 1926.
Leongatha is a town in the foothills of the Strzelecki Ranges, South Gippsland Shire, Victoria, Australia, located 135 kilometres south-east of Melbourne. The town is the civic, commercial, industrial, religious, educational and sporting centre of the region. The Murray Goulburn Co-operative Co. Limited, is a farmers' co-operative which trades in Australia under the Devondale label, and has a dairy processing plant just north of the town producing milk-based products for Australian and overseas markets. First settlement of the area by Europeans occurred in 1845. The Post Office opened as Koorooman on 1 October 1887 and renamed Leongatha in 1891 when a township was established on the arrival of the railway. The Daffodil Festival is held annually in September. Competitions are held and many daffodil varieties are on display. A garden competition is also held and there are many beautiful examples throughout the provincial town. The South Gippsland Railway runs historical diesel locomotives and railcars between the market and dairy towns of Nyora and Leongatha, passing through Korumburra.
Dedicated this video & song to my Beautiful Wife - i Adore youDedicated this video & song to my Beautiful Wife - i Adore you
In posting shots on other social media last year, it seemed that my shots at Ruckinge were not as complete as they should have been.
I did call in last year, but due to COVID, the church was locked.
On Saturday, we were in Ham Street so I could hunt butterflies, and surprisingly, Ham Street has no church within the village, instead there is Ruckinge and Orelestone to the north and east.
Orelestone I only visited last year, so have not been inside, but Ruckinge I last saw inside in 2014.
Saturday mornings there is a regular coffee morning in the shop, and I arrived just after midday as the refreshments were being packed away. Another role into which parish churches step into as other civic buildings are sold off up and down the country.
The tall, squat dower is visible from half a mile away, towering over the mature trees between. Clearly an ancient construction, Norman for sure, and topped by a wee little steeple.
Being a glorious day, I walked round the outside of the church, recording some of the finer details, like the tympanums over the west and south doors.
Inside, I soon realised the reason for not having recorded any monuments or memorials inside was that there were none. But I did go and take more shots, some repeats, as I have a new and better camera, and there is always details I would have missed.
I asked about the coffee morning, and was explained that some weeks it is in aid of a charity, like this week, so I gave a fiver to help the lady's relative who is seriously ill. Please take cake, would you like a tea?
They asked.
But I was good.
Just wanted to help.
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A large church of Norman origins, the west door being a much-weathered example of twelfth-century work. The south doorway is also Norman and has the remains of two mass dials carved into its dressed stonework. The masonry inside the church shows clear signs of fire damage, and a nice crownpost roof of the fourteenth century probably marks the date of the rebuilding after the fire. Of the same period are the returned stalls on the south side of the chancel - the fronts being little more than a series of plain upright planks, with some spectacularly proportioned poppy-heads at each end. Outside, the upper stage of the tower dates from the thirteenth century and has a small pyramidal roof with needle spire.
www.kentchurches.info/church.asp?p=Ruckinge
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RUCKING
LIES the next parish westward from Bilsington, for the most part upon the clay-hills. It is written in Domesday, Rochinges, and now usually called and written Ruckinge. Part of it, in which the church stands, is in the hundred of Newchurch, and another part in the hundred of Ham. That part of it which is below the hill southward is in the level of Romney Marsh, and within the liberty and jurisdiction of the justices of it, and the residue is within that of the justices of the county, and within the district of the Weald.
The PARISH lies so obscurely as to be but little known, it is a dreary unpleasant place, the roads are very narrow and miry, as bad as any in the Weald, the soil being a deep miry clay; that from Limne, through Bilsington, Ham-street, and Warehorne, crosses this parish on the side of the clay-hill, inclining nearer to the Marsh. The church stands on the side of the hill, overlooking the Marsh, which lies at the foot of it southward. The upper or northern side of it is mostly coppice wood. It contains about 930 acres of upland, and as many of marsh-land. There is no village, the houses being dispersed about the parish, and are mostly inhabited by poorer sort of people.
IN THE YEAR 791 king Offa gave to Christ-church, in Canterbury, fifteen plough-lands in Kent, among which was this estate of Roching, together with several dennes, for the feed of hogs, in the Weald; (fn. 1) but it was afterwards wrested from the church, during the Danish wars, and it continued in lay hands at the time of the conquest, soon after which it appears to have been in the possession of Hugo de Montfort, from whom archbishop Lanfranc recovered it again to his church, in the solemn assembly, held on this occasion by the king's command, at Pinenden-heath, in the year 1076. This estate coming thus into the hands of the church, on the division made of the revenues of it between the archbishop and his monks, was allotted by him to the latter, and the possession of it was confirmed to them by king Henry I. and II. In Somner's Gavelkind, is a transcript of a release anno 17 Edward I. of the base services of several of the tenants of this manor (gavelkind men) who brought them out, and consequently it was a mere change from service into money, by the mutual consent of lord and tenant. King Edward II. in his 10th year, granted to the prior and convent of Christ-church, free-warren in all their demesne lands in Rucking, among other places. In which state this manor continued till the suppression of the priory, anno 31 Henry VIII. when it came into the king's hands, where it did not remain long, for the king settled it by his dotation charter, in his 33d year, on his new-erected dean and chapter of Canterbury, part of whose possessions it still remains. The heirs of the Rev. Dr. James Andrews, lately deceased, are now entitled to the lease of it. There is no court held for this manor.
The OTHER PART of this parish, not included in the above grant of king Offa, seems to be that which Cuthred, king of Kent, in the year 805, with the consent and leave of Cœnulf, king of Mercia, gave to Aldbertht his servant, and Seledrythe the abbot, being two plough-lands in Hrocing, situated on both sides of the river Limene, to hold in perpetual inheritance, free from all regal tribute, &c. (fn. 2) Soon after the Norman conquest Hugo de Montfort was become possessed of lands in this parish, some of which were those which had been given by king Offa, as above-mentioned, to the priory of Christ-church, which were again recovered from him by archbishop Lanfranc, at the great meeting held at Pinenden. The residue continued in his possession, and are accordingly entered in the survey of Domesday, under the general title of the lands of Hugo de Montfort:
Ralph, son of Richard, holds of Hugo half a suling in Rochinges, which Leuret held of king Edward. It was taxed at half a suling. The arable land is two carucates. There are now twelve villeins having one carucate and an half. Of wood the pannage for one hog. In the time of king Edward the Confessor it was worth fifty shillings, and afterwards thirty shillings, now fifty shillings.
IN THIS PART was the MANOR OF WESTBEREIS, alias Rokinges, which seems to have been once accounted as a moiety of the manor of Rucking. The former of these names it appears to have taken from the antient owners of it. After this name was extinct here, which was before the reign of king Henry IV. this manor was come into the name of Prisot, and in the 21st year of king Henry VI. was owned by John Prisot, who was that year made a sergeant-at-law, and in the 27th year of it knighted, and made chief justice of the common pleas, (fn. 3) in whose descendants it continued till the 8th year of king Henry VIII. when Thomas Prisot passed it away by sale to George Hount, in which name it continued till the 9th year of queen Elizabeth, when it was sold to Reginald Stroughill, usually called Struggle, who was in the commission of the peace in king Edward VI.'s reign, a name of antient extraction in Romney Marsh, where there were lands so called, and there they continued in good esteem at Lyd, of which town they were jurats, and possessed lands for many years afterwards. From this name this manor of Westberies, alias Rokinges, went by sale to Pearse, and anno 23 Elizabeth John Pearse, alienated it, being held in capite, to Richard Guildford and Bennet his wife, but he being indicted for not taking the oath of supremacy, they fled the realm, and were attainted of treason, and his lands became forfeited to the crown, where this manor seems to have remained till the death of the latter in 1597, anno 39 Elizabeth, when the queen granted the fee of it to Walter Moyle, gent. who sold it soon afterwards to Francis Bourne, esq. of Sharsted, and his grandson James Bourne owned it at the latter end of king Charles I.'s reign, and in his descendants it continued till it was at length sold to Parker, in which name it remained till John Parker, of London, alienated it in 1706 to Edward Andrews, of Hinxhill, and his daughter Susanna, who married George I'anns, of this parish, and left a daughter of her own name, who afterwards married first John Gray, M. D. of Canterbury, and secondly Tho. Ibbott, clerk, and entit led each of her husbands in turn respectively to the possession of this manor. On her death without issue, her heirs on her mother's side became entitled to it, and in them, to the number of more than thirty, the inheritance of it is at this time vested.
The MANOR OF BARDINDEN, or Barbodindenne, was likewise most probably situated in this part of Rucking, and was antiently so called from a family of the same name, who were possessors of it, one of whom, William de Barbodindenne, held it at his death, which was in the 9th year of king Edward III. and in his descendants it continued till at length it was alienated to Sir Robert Belknap, chief justice of the common pleas, who being attainted and banished in the 11th year of king Richard II. his estates became forfeited to the crown. Notwithstanding which, the king, who considered him as a martyr to his interest, granted him his estates again, and among others this manor, which he died possessed of in the 2d year of king Henry IV. His grandson John Belknap, in the beginning of king Henry VI.'s reign, alienated it to Engham, in which name it continued till king Henry VIII.'s reign, when it was sold to Sir Matthew Browne, of Beechworth, who held it in capite at his death, anno 4 and 5 Philip and Mary. His grandson Sir Thomas Browne passed it away by sale, in the 7th year of queen Elizabeth, to Thomas Lovelace, esq. whose cousin and heir William Lovelace, of Bethesden, sergeant-at-law, succeeded him in the possession of it, which afterwards descended down to Col. Richard Lovelace, who, soon after the death of king Charles I. alienated it, with his estates at Bethersden, to Mr. Richard Hulse, afterwards of Lovelace-place, in that parish, but whereabouts this manor is precisely situated, or who have been the proprietors of it since, I have not as yet been able to gain any discovery of.
POUNDHURST is a manor, situated about a mile north-west from the church. It belonged in 1651 to Richard Watts, who sold it to Gadsley, from which name it passed to Hatch, and then to Read, who passed it away to Clarke, of Ashford, and Grace Clarke carried it in marriage to the Rev. Thomas Gellibrand, and at her death in 1782, gave it by will to her son the Rev. Joseph Gellibrand, of Edmonton, the present possessor of it.
The MANOR OF MORE was antiently held by owners of the same name, one of whom, Matthew at More, held it by knight's service in the 20th year of king Edward III. after which this manor of More came into the possession of the family of Brent, who were possessed of it in king Henry VII.'s reign. At length Thomas Brent, esq. of Wilsborough, dying in 1612, s. p. by his will gave this manor to his nephew Richard Dering, esq. of Pluckley, in whose descendants it continued down to Sir Edward Dering, bart. now of Surrenden, the present possessor of it.
Charities.
A PERSON UNKNOWN gave to this parish an annuity of 20s. paid out of lands in Romney Marsh, occupied by Mr. Stone, of Great Chart, which is yearly distributed on New Year's day to the poor, who receive no parish relief.
The poor constantly relieved are about twenty, casually forty.
THIS PARISH is within the ECCLESIASTICAL JURISDICTION of the diocese of Canterbury, and deanry of Limne.
The church, which is dedicated to St. Mary Magdalen, is a very small building, having at the west end a pointed tower, out of which rises a small slender spire. In the tower there are five bells. It has a middle isle, and two narrow ones coving to it on each side. It has one chancel, and another building at the east end of the south isle, built of flint, with two handsome gothic windows on the south side, and seems to have been a chantry or oratory. It is now made use of to lay the materials in for the repairs of the church. There is a white stone in the north isle, having once had the figures of a man and woman in brass. There are no other memorials or gravestones in the church. On the outside of the steeple, on the west side, there is a very antient Saxon arched door-way, with carved capitals and zig-zag ornaments round it, and some sculpture under the arch. And there is such another smaller one on the middle of the south side of the south isle.
The church of Rucking seems to have been esteemed part of the possessions of the see of Canterbury ever since the restoring of it to that church, by the means of archbishop Lanfranc as above mentioned, when, on the allotment of the manor to the priory and monks of Christ-church, the archbishop most probably retained the advowson of this church to himself. His grace the archbishop is the present patron of it.
It is a rectory, valued in the king's books at 14l. 13s. 4d. and the yearly tenths at 1l. 9s. 4d. In 1588 it was valued at one hundred pounds, communicants one hundred. In 1640 it was valued at eightyfive pounds, communicants the same as before. There are about eighteen acres of glebe.
In the petition of the clergy, beneficed in Romney Marsh, in 1635, for setting aside the custom of twopence an acre, in lieu of tithe-wool and pasturage, a full account of which has been given before, under Burmarsh, the rector of Rucking was one of those who met on this occasion; when it was agreed on all sides, that wool in the Marsh had never been known to have been paid in specie, the other tithes being paid or compounded for.
¶There is a modus of one shilling per acre on all grafs lands in this parish within the Marsh, and by custom, all the upland pays four-pence per acre for pasturage, and one shilling per acre when mowed, no hay having ever been taken in kind, the other tithes are either taken in kind, or compounded for. Formerly the woods of this parish paid tithes, after the rate of two shillings in the pound, according to the money paid for the fellets of them; but in a suit in the exchequer for tithe of wood, anno 1713, brought by Lodge, rector, against Sir Philip Boteler, it was decreed against the rector, that this parish was within the bounds of the Weald, and the woods in it consequently freed from tithes. Which decree has been acquiesced in ever since.
I noticed while briefly in Coronation Gardens this War Memorial near Ednam Road.
Was full of poppy wreaths. (Rememberance was only 2 months before).
Inscriptions to the War fallen of Dudley.
It is shaped like an obelisk.
Official name Dudley Cenotaph War Memorial.
This side says: Dedicated to the men and women of Dudley who have given their lives in the service of our country that we might live in peace - At the going down of the sun and in the morning we will remember them
HAPPY BIRTHDAY .... FELIZ ANIVERSARIO....
Mom and I thank you for coming into our lives.....
Best wishes for a great day and again, thank you for sharing this wonderful years with us.....
We love you, but I'll tell you a thousand times over the phone....
Sua mae e Eu agradecemos aa voce for ter "vindo" repartir sua vida conosco.
Desejamos a voce um dia lindo, e mais uma vez agradecemos a voce por repartir esses lindos anos conosco.
Prefiriremos falar o quanto te amamos por telefone....
Beijos
~ in true love
the smallest distance is too great
and
the greatest distance can be bridge..
i dont wish to be everything to everyone
but i would like to be something to someone..
love is the master key that opens the gates of happiness..
love is missing someone whenever you are apart
but somehow feeling warm inside
because you are close in heart
we waste time looking for perfect lover
instead of creating the perfect love... ~
From the official web site:
Perimeter Institute for Theoretical Physics is a basic research centre dedicated to exploring the world around us at its most fundamental level. It began in the summer of 1999 when Mike Lazaridis, founder of Research in Motion and the innovator who was instrumental in launching the smart phone revolution, found himself in a position to help foster research and innovation in Canada by establishing a world-class institute devoted to theoretical physics.
Research
Since research operations began in the fall of 2001, the Institute has grown to include over 80 resident researchers who are involved in day-to-day operations. Additionally, the vigorous Visitor Program has enabled PI to host hundreds of international researchers each year for collaborations and workshops. The current groups involved with cross-disciplinary research include Condensed Matter, Cosmology & Gravitation, Particle Physics, Quantum Foundations, Quantum Gravity, Quantum Information Theory, Superstring Theory and related areas.
Training
Among activities that help develop future generations of scientists, is the innovative Perimeter Scholars International. This research training program exposes rising talent from around the world to the full spectrum of theoretical physics, bringing them rapidly to the leading edge of current research.
Outreach
In addition to the scientific operations, Perimeter Institute also shares the importance of basic research and the power of theoretical physics with the wider community. The award winning educational outreach team provides specifically crafted programs and educational resources for youth, teachers and members of the general public across Canada and beyond.
Funding
Perimeter Institute is an independent, non-profit, charitable organization focused on scientific research, training and educational outreach in theoretical physics. The Institute is funded through an innovative public-private partnership - uniting governments, individuals, corporations, and foundations in a shared enterprise to help advance scientific breakthroughs, nurture scientific talent, and share scientific discovery with the broader public.
Workplace
Perimeter Institute endeavors to foster an inclusive culture that embraces and celebrates the diversity of our organization. We are committed to providing a safe, comfortable, harassment-free working environment for all students, scientists, support staff and volunteers, regardless of their gender, race, ethnicity, religion or place of origin. We have a zero tolerance policy towards any form of harassment, discrimination, or violence in the workplace. Trust and mutual respect are the basis of our community.
This High Dynamic Range 360° panorama was stitched from 54 bracketed photographs with PTGUI Pro, tone-mapped with Photomatix, and touched up in Aperture.
Original size: 18248 × 9124 (166.5 MP; 160 MB).
Location: Perimeter Institute, Waterloo, Ontario, Canada
Hoysaleswara temple (Kannada: ಹೊಯ್ಸಳೇಶ್ವರ ದೇವಸ್ಥಾನ) (also spelt "Hoysaleshwara" or Hoysaleshvara") is a temple dedicated to Hindu god Shiva. It was built in Halebidu (in modern Karnataka state, India) during the rule of King Vishnuvardhana of the Hoysala Empire in the 12th century. The construction was started around 1120 CE and completed in 1150 CE. During the early 14th century, Halebidu was sacked and looted by Muslim invaders from northern India and the temple fell into a state of ruin and neglect. Previously known as Dorasamudra or Dwarasamudra, Halebidu is 16 km from Belur, 31 km from Hassan and 149 km from Mysore, in the state of Karnataka, India.
HISTORY
According to art critic and historian S. Settar, from contemporary inscriptions it is known that the temple derives its name from the Hoysala ruler at that time, King Vishnuvardhana Hoysaleswara, though interestingly, the construction of the temple was initiated and financed by wealthy Shaiva (a Hindu sect) citizens of the city, prominent among who were Ketamala and Kesarasetti. The temple building activity was taken up in competition to the construction of the Chennakesava Temple at Belur, a Vaishnava (a Hindu sect) temple. Surrounded by numerous tanks, ponds and mantapas, the temple is built in the vicinity of the large Dorasamudhra lake. The tank preceded the temple by nearly 75 years. It is one of the largest temples dedicated to the god Shiva in South India.
TEMPLE PLAN
The temple is a simple dvikuta vimana (plan with two shrines and two superstructures), one for "Hoysaleswara" (the king) and the other for "Shantaleswara" (named after Shantala Devi, queen of King Vishnuvardhana) and is built with chloritic chist (more commonly known as Soapstone or potstone). The temple complex as a whole is elevated on a jagati (platform), which according to historian Kamath, is a feature that became popular in contemporary Hoysala constructions. According to art historian Foekema, the two shrines which are adjoining, face east and each have a mantapa (hall) in front. The two mantapas are connected giving a large and imposing view of the hall. Individually, each shrine is smaller than the one at the Chennakesava Temple at Belur and contains a simple linga, the universal symbol of the god Shiva. The plan of the inside of the temple is simple but the exterior looks different because of the introduction of many projections and recesses in the walls. The towers of the shrines that are missing must have followed the star shape of the shrine, just as in many existing well-preserved towers in other Hoysala temples. The superstructure over the vestibule which connects the shrine to the mantapa, called sukanasi (a low tower that looks like an extension of the main tower), and the row of decorated miniature roofs above the eaves of the hall are all missing. The temple was built at a height that provided the architects sufficient horizontal and vertical space to depict large and small sculptures. According to the art critic James Fergusson, the overall effect of the vertical and horizontal lines, the play of the outline, the effect of light and shade and the plan of the projections and recesses all amounts to a "marvellous exhibition of human labor to be found even in the patient east and surpasses anything in Gothic art". The outer walls of these temples contain an intricate array of stone sculptures. The temple of Halebidu, has been described by art critics James Fergusson and Percy Brown as an "outstanding example of Hindu architecture" and as the "supreme climax of Indian architecture".
The temple has four porches for entry and the one normally used by visitors as main entry is actually a lateral entrance (north). There is one entry on the south side and two on the east side, facing two large detached open pavilions whose ceiling is supported by lathe turned pillars. All entry porches have miniature shrines as flanking. In addition there is a sanctuary for the Sun god Surya, whose image stands 2.1 m tall. The pavilions enshrine large images of Nandi, the bull, an attendant of Shiva. The pavilions share the same jagati as the main temple. As in the Chennakesava temple, this temple originally had an open mantapa to which outer walls with pierced window screens made with the same material were erected, making the mantapa a closed one. The window screens are devoid of any art work. The interior of the temple is quite plain except for the lathe turned pillars that run in rows between the north and south entrances. According to Settar, the four pillars in front of each shrine are the most ornate and the only ones that have the madanika (chaste maidens) sculptures in their pillar brackets. There are no other madanikas in the temple.
SCULPTURES
The Hoysaleswara temple is most well known for its sculptures that run all along the outer wall, starting with an dancing image of the god Ganesha on the left side of the south entrance and ending with another image of Ganesha on the right hand side of the north entrance. In all there are two hundred and forty such images. According to the art critic Gerard Foekema, perhaps no other Hoysala temple is as articulate in sculpture as this is and these sculptures are "second to none in all of India". The most intricate of all sculptures are found in the lintels over two of the doorways, one on the south side doorway and the other on one of the eastern doorways.
HORIZONTAL TREATMENT
In this temple the Hoysala architects have broken from the tradition of using five moldings with friezes (which is the "old stlye") at the base of the temple, below the large wall sculptures and the window screens. The outer walls have two eaves that run around the temple. The top eaves is at the roof of the temple where the superstructure meets the wall, and the second eaves is about a meter below. In between there are decorated miniature towers (aedicule). Below the lower eaves are the wall sculptures and below them, the eight moldings. Historian Kamath calls this type of relief work "horizontal treatment". Each of the eight friezes carries an array of decoration. Going from the bottom where the temple wall meets the platform, the lowest frieze depicts charging elephants which symbolize strength and stability, above which, in order, are friezes with lions which symbolize courage, floral scrolls as decoration, horses symbolizing speed, another band of floral scrolls, depictions from the Hindu epics, mythical beasts called makara and finally a frieze with hansas (swans). According to Foekema, no two animals are alike in a total frieze span of over 200 m. In the epic frieze, the epics are not continuous as they are mixed with other depictions. After the construction of this temple, Hoysala architects used this new kind of horizontal treatment only fifty years later, making it a standard style, though they reduced it to six molding friezes.
GARUDA PILLAR
Another interesting object in the temple complex is the rare Garuda Sthamba (Garuda pillar). According to Settar, these are different from virgals (Hero stone). Garudas were elite bodyguards of the kings and queens. They moved and lived with the royal family and their only purpose was to protect their master. Upon the death of their master, they committed suicide. The rare pillar on the south side depicts heroes brandishing knives and cutting their own heads. The inscription honors Kuruva Lakshma, a bodyguard of Veera Ballala II. A devoted officer, he took his life and that of his wife and other bodyguards after the death of his master. This event is narrated in an old Kannada inscription on the pillar. A 2.4 m tall sculpture of Ganesha including the platform rests at the South entrance
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An exhibition dedicated entirley to 90’s pop phenomenon the Spice Girls is coming to Derry.
The Spiceworld Exhibition takes up residence in the Tower Museum from August 16, featuring memorabilia from the Spice Girls’ glittering Brit pop career.
The exhibition is expected to be a huge draw for young and old music fans who are interested in viewing some of the iconic items from the band’s whirlwind success story.
The exhibition includes memorabilia, costumes, shoes – including Gerri Halliwell’s Union Jack boots - and other iconic items from their stage and screen performances over the years. It tells the story of how Sporty, Baby, Scary, Posh and Ginger became one of the most successful marketing engines ever and enjoyed phenomenal global success.
The objects have been collected by Spice Girls super-fan Liz West, who has amassed over 4,000 pieces associated with the girls’ phenomenal impact on the world of pop throughout the 90’s.
Dedicated to Silver Granny (www.flickr.com/photos/52687822@N05/) for her success in quiz solving!
- L'environnement gris-bleu
The General Winfield Scott Hancock Monument, by sculptor Henry Jackson Ellicott and architect Paul J. Pelz, was dedicated on May 12, 1896 at Seventh Street and Pennsylvania Avenue, NW. The memorial was approved by an act of Congress on March 2, 1889.
Civil War General Winfield Scott Hancock (1824-1886) was born in Montgomery Square, Pennsylvania. Following his education at home, at the Norristown Academy, and at a public high school, Winfield graduated from the U.S. Military Academy at West Point in 1844. He immediately entered the Army, serving on the frontier in the Mexican War, the Seminole War, in Kansas during the border troubles, and in California. In 1861, Hancock requested to be returned east for active duty, and he was commissioned a Brigadier-General of Volunteers by General-in-Chief George B. McClellan.
During the Civil War, Hancock proved to be an outstanding leader. His performance at the battle of Williamsburg (1862) earned him the nickname Hancock the Superb and resulted in his promotion to Major-General of Volunteers. He commanded the first division of the Second Army Corps at Fredericksburg (1862) and at Chancellorsville (1863). Hancock was severely wounded repulsing Picketts charge at Gettysburg (1863).
Despite his injuries Hancock pursued General Robert E. Lees army through western Maryland and assumed command of the entire Second Army Corps. By March 1864, Hancock had recovered sufficiently to resume command and take part in assaults at the Wilderness, Spotsylvania, North Anna, Cold Harbor, and Petersburg. Due to the effects of his Gettysburg wound, though, he relinquished his command of the Second Army Corps in June 1864. He was assigned several other command posts, including the Department of West Virginia, the Middle Military Division, and the Army of the Shenandoah.
General Hancock's masterful performance during the war translated into distinction in peacetime as well. He was called to Washington D.C. to help maintain calm following the assassination of President Abraham Lincoln in April 1865. After his service as commander of the Department of the Missouri, he was transferred to the command of the Fifth Military District of Louisiana and Texas in 1867.
From this post Hancock issued his General Order No. 40, which stated that the rights of the southern states were not being upheld in the reconstruction policies set forth by Congress. As a result of this order, when Hancock ran for president as the Democratic nominee in 1880, he carried the solid south. Despite his southern support, he lost the election by a narrow margin to James A. Garfield. General Hancock served as commander of the Military Department of the Atlantic from its headquarters on Governors Island in New York from 1874 until he died there on February 9, 1886. His body was returned to Norristown, Pennsylvania for burial.
Downtown Historic District National Register #84003901 (1984)
SPANISH EXPERIMENTAL FILM ARRIVES IN CHINA
The exhibition –FROM EXPERIMENTAL FILM TO THE AUDIOVISUAL VANGUARDS– will be on show from June 2nd to July 31st 2011 at the Miguel de Cervantes Library, and gathers some pieces considered most outstanding in Spanish experimental film, as well as film projects that have triumphed at an international level.
Within this daring series, for the first time ever in Asia, the essential Un perro andaluz (1929) –the pinnacle piece of world experimental cinema, signed by two geniuses that are Luis Buñuel and Salvador Dalí, and known for being a key piece in the history of film –will be screened.
Aside from this defining piece of surrealism and other contemporary works, also being presented for the first time in this Asian country are the works of some ineludible authors, such as the pioneer film maker and inventor Val del Omar, whom the Museum Reina Sofia in Madrid just dedicated a broad retrospect on him; José Antonio Sistiaga, author of a beautifully hypnotizing film strip; or Iván Zulueta, key figure of the movida madrileña, idol and reference to directors like Pedro Almodovar. All of them are included in the series Del éxtasis al arrebato, which has been presented in cities like London (Tate Modern), Paris (Jeu de Paume), or New York (Anthology Film Archives).
The youngest authors and the most innovative proposals from this XXI century are exhibited in the series Videonautas, where the flirtation between video art and the most aesthetic fiction manifests, breaking the norm and redefining the lines between genres. The series on Spanish video-creation Videonautas starts its International march in Shanghai, and will be traveling later to diverse cities around the world like Moscow or Porto Alegre. The exhibition Del Cine Experimental a la Vanguardia Audiovisual finishes with a Bang with elmur.net, a proposal where the latest innovations in online creations are exhibited. The project gathers a collective body of work created solely through an intercultural dialogue that dissolves the traditional spectator/screen communication.
Almost a century’s work in Spanish experimental film takes shape in a retrospect that rediscovers its history and definitively locates it as one of the world’s reference in the investigation of aesthetics and audiovisual.
An anthology impossible to repeat and ineludible that encompasses a total of 110 pieces, most of which unedited, and more than a hundred authors united by diverse specialized curators in programs with specific themes.
The selection was created with the intention of divulging a piece of work that could set fire to the audiences’ eyes, in many cases now rediscovered in their own country, and to contextualize this grand creative corpus on the history of Spanish film and of contemporary creations.
This exhibition and its screenings will coincide with the Shanghai International Film Festival. Those attending, who are initially attracted by the fame of Un perro andaluz, will take home a surprise better than one imagined.
"Del Cine Experimental a la Vanguardia Audiovisual"
Albert Bertel Thorvaldsen
* Sculptor: Albert B Thorvaldsen
* Description: Portrait statue on pedestal with medallions
* Materials: Bronze, Danish granite
* Dedicated: 1894
* Foundry: Lauritz Rasmussen, Kjobenhavn
* Donor: Danish residents
This bronze, life-sized sculpture is a self-portrait of the esteemed Danish sculptor Albert Thorvaldsen (1770–1844), and was dedicated in Central Park in 1894. It is the only statue of an artist displayed in the parks of New York City, and honors a titan in his field who had broad influence in sustaining the classical tradition in art.
Thorvaldsen was born in Copenhagen on November 19, 1770, and was the son of Icelandic immigrants in Denmark. In his youth he learned woodcarving from his father, and at age eleven entered the Copenhagen School of Art, where he demonstrated early promise as an artist. In 1792, the young artist won a travelling scholarship, and in 1797 he went to study in Rome, Italy, where he lived for several decades.
In Rome he came under the influence of Antonio Canova (1757–1822), the leading proponent of neo-classical sculpture. Thorvaldsen sculpted numerous pieces inspired by classical mythology, and also created a series of colossal statues of Christ and the twelve apostles, which now adorn the Fruenkirke in Copenhagen. On March 24, 1844, he died while attending the theater in Copenhagen, and bequeathed much of his estate for the creation of a museum which now houses his art collection and sculptural models.
The original marble self-portrait, on which this posthumous bronze replica is based, was carved in 1839. The original can be seen in the Thorvaldsen Museum in Copenhagen. Though in his seventh decade of life when he created this work, Thorvaldsen represented himself as a younger, idealized man draped in a workman’s robe, with his hands holding the tools of his trade: mallet and chisel. His left arm rests on a small female figure, a copy of his figure of Hope, modeled in 1817. Set within the granite pedestal are copies of the sculptor’s best known works, bas-relief medallions of Night and Day. Also in New York City, a bronze replica of Thorvaldsen’s sculpture of the classical figure of Hebe, the water bearer, adorns the top of the Temperance Fountain in Tompkins Square Park.
Commissioned by Americans of Danish descent, this bronze casting was made in 1892 in Copenhagen, and dedicated on November 18, 1894, originally placed just north of 59th Street between 6th and 7th Avenues. Sometime later it was relocated to 97th Street near Fifth Avenue, and was repositioned again in 1940 on a newly landscaped triangular knoll when a road was built connecting the 97th Transverse to 96th Street. In 1996 the Central Park Conservancy restored the statue
Ekambaranathar Temple (Tamil: ஏகாம்பரநாதர் கோயில்) or Ekambareswarar Temple is a Hindu temple dedicated to Shiva, located in Kanchipuram in the state of Tamil Nadu, India. The temple is the largest temple in the town of Kanchipuram and is located in the northern part of the town. The temple gopuram (gateway tower) is 59m tall, which is one of the tallest gopurams in India.
It is one of the five major Shiva temples or Pancha Bootha Sthalams (each representing a natural element) representing the element - Earth. The other four temples in this category are Thiruvanaikaval Jambukeswara (water), Chidambaram Natarajar (Sky), Thiruvannamalai Arunachaleswara (fire) and Kalahasti Nathar (wind). It is one of the 275 Paadal Petra Sthalams, where all of the four most revered Nayanars (Saivite Saints) have sung the glories of this temple.
LEGEND
Legend has it that once Parvati, the consort of Shiva was doing penance under the temple's ancient Mango tree near Vegavathi river. In order to test her devotion Shiva sent fire on her. Goddess Parvati prayed to her brother, Vishnu, for help. In order to save her, he took the Moon from Shiva's head and showed the rays which then cooled down the tree as well as Parvati. Shiva again sent the river Ganga (Ganges) to disrupt Parvati's penance. Parvati prayed to Ganga and convinced her that both of them were sisters and so should not harm her. Subsequently, Ganga did not disturb her penance and Parvati made a Shiva Linga out of sand to get united with Shiva. The God here came to be known as Ekambareswarar or "Lord of Mango Tree".
According to another legend, it is believed that Parvati worshipped Shiva in the form of a Prithivi Lingam (or a Lingam improvised out of sand), under a mango tree. Legend has it that the neighboring Vegavati river overflowed and threatened to engulf the Shiva Lingam and that Parvati or Kamakshi embraced the Lingam. Shiva touched by the gesture materialized in person and married her. In this context he is referred to as Tazhuva kuzhainthaar ("He who melted in Her embrace") in Tamil.
Tiurkuripputhonda Nayanar, one of the 63 saivite saints, called nayanars was a washerman in near the temple and he washed the clothes of all the Saivities. He was divinely tricked by God Shiva appearing as an aged brahmin and asked him to wash before dawn. At the same time Shiva made a cloudly evening. On observing the approach of the evening, the washerman banged his head in a stone in disappointment. God appeared in his true form and graced his devotee.
HISTORY
This vast temple is one of the most ancient in India having been in existence since at least 600 AD. Second century AD Tamil poetry speaks of Kama kottam, and the Kumara kottam (currently the Kamakashi Amman temple and the Subramanya temple).Initially temple was built by Pallavas. The Vedantist Kachiyapper served as a priest at the temple. The existing structure then, was pulled down and rebuilt by the later Chola Kings. Adi Sankara, the 10th-century saint got Kanchipuram remodelled along with expansion of this temple along with Kamakshi Amman temple and Varadaraja Perumal Temple with the help of local rulers.
The Vijayanagar kings, during the 15th century, also made lot of contributions to the temple and later developed by Vallal Pachiyappa Mudaliar used to go regularly from Chennai to Kanchipuram to worship in this temple, he spent significant money he amazed during British rule on the temple renovation, Pachiyappa Mudaliar seated at horse back can be seen in the temple pillar. At the later stage a similar temple with same name Ekambareswarar was constructed in Chennai by Pachiappa Mudaliar in order to avoid travelling time to Kanchipuram. The Archaeological Survey of India report of 1905–06 indicates widespread renovation activities carried out in the temple by Nattukottai Chettiar.
TEMPLE
The temple covers an area of over 23 acres (93,000 m2). Reaching a height of 59 meters, the temple's Raja gopuram (the entrance tower to the temple) is one of the tallest in South India. One notable feature of the temple is the Aayiram Kaal Mandapam, or the "hallway with a thousand pillars", which was built by the Vijayanagar Kings. The temple's inner walls are decorated with an array of 1,008 Siva lingams. The campus is 25 acres with 5 prakarams (or courtyards) and has a thousand-pillared hall. Kampai Tirtha, the temple tank is believed to have an underground holy river. The fourth courtyard contains a small Ganesha temple and a pond. The third courtyard contains lot of smaller shrines. The sanctum sanctorum contains the lingam along with the image of Shiva.
There is no separate shrine for Parvati within the complex as with other Shiva temples in Kanchipuram. A local belief is that Kamakshi Amman Temple is the consort for Ekambaranathar. There is a small shrine for Vishnu named Thiru Nilaaththingal Thundathan inside the temple complex. Vishnu is prayed as Vamana Murthy and the shrine is hailed by the Alvar saints as one of the 108 Divya Desams. The sthala-virutcham or temple tree is a 3,500 year old mango tree whose branches are said to yield four different types of mangoes from its four branches.
Panguni Uthiram festival celebrated during the month of March–April is the most popular of all the temple festivals in Kanchipuram.
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 Andra Pradesh. The five elements are believed to be enshrined in the five lingams and each of the lingams representing 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 Prithvi Lingam. The other four manifestations are Appu Lingam (representing water) at Jambukeswarar Temple, Thiruvanaikaval, Akaya Lingam (representing sky) at Thillai Nataraja Temple, Chidambaram, Agni Lingam (representing fire) at Annamalaiyar Temple and Vayu Lingam (representing air) at Srikalahasti Temple.
INSCRIPTIONS
There are inscriptions dated 1532 CE (record 544 of 1919) indicating the gift of number of villages made by Achutaraya. Vira Narasingaraya Saluva Nayaka who was directed by Achutaraya broke the royal order by giving more lands to Ekambaranathar temple than the Varadaraja Swamy temple against the instruction of an equal gift to either of the temples. Achutaraya on hearing this equally distributed the lands to both the temples.
IN CULTURE
Kanchipuram is famous for hand woven silk sarees - a design by name Ekambaranathar obtain its name from the designs of these shrines.
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