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From my garden. Ferns to Flickr. They are steadily unfolding and now's the perfect time to get some macro shots.
Fern: Polypodiopsida, Polypodiophyta
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I thought quite a bit today about this question. What is the difference between a photograph, a good photograph and a great photograph. Obviously there are things that can improve any photograph, rule of thirds, proper exposure, leading lines, focus on the subject, elimination of distracting objects, etc. But I feel that it is so much more than that. All those things turn a photograph into a good photograph, i think a great photograph can capture the personality or style of the photographer as well. I thought about this this weekend when 4 great photographers set up their gear all in a line with virtually the same equipment, shooting the sunset in the smokies. I also knew that each one of those people would put their own stamp on that image. I always like seeing someone who can shoot something that has been done a million times but can do it differently than all those others. I also like seeing a thumbnail, photo, or group of photos and can tell that is a friends because i can tell by the style, by the processing, by the mood. So to me a good photograph has used some elements of skill to advance it from just a photograph to a good photograph but a great photograph captures the essence of the scene in front of the camera and the essence of the photographer behind it. Your thoughts?
35mm film, sooc
pentax k1000 for the first exposure, then ran through my pentax honeywell spotmatic for the second
it makes a difference how we step into someones life..
let´s not leave footprints of messes..
but that they be remembered with a smile ..
creating happiness..not harm..
sometimes we need to think before we make the next step in life..
just a thought..when i found this photo..
going out for dinner and a concert tonight..a little relaxation..llistening to my friend jan2eke www.flickr.com/photos/jannekesfotos/ to think of myself in all my busyness of my life..
Certain differences are visible here between these two versions of the Van Hool Astromega. On the left is Oxford Tube 50202 (T44 UBE), owned by Thames Transit, a TD927 model and on the right is Megabus Gold 50306 (SF13 FMK), owned by Western Buses, an example of the current TDX29 model. Both Oxford Tube and Megabus Gold are, of course, Stagecoach brands. I think I prefer the older verison, it seems a little less fussy! The current Tubes will be stood down later this year when Stagecoach takes delivery of another 32 Astromegas: 26 for Oxford Tube, 3 for Megabus Gold and 3 for Megabus.
"A little consideration, a little thought for others, makes all the difference.”
Quote by "Winnie the Pooh"
Make a difference today! Happy Monday
This looks so much better when Viewed On Black
What a difference a day makes...
Posting two sunsets today, a day apart at the start of our trip. Taken at Eype near Bridport on the Dorset coast.
This was a difficult subject to shoot. The difference between the lights and shadows was such that I was afraid that I would lose detail in both extremes, which was most of the picture. So, I decided to add one stop of light when I took the picture, and subtracted 2 during development. To further support the shadow detail, I used PMK Pyro as a developer. I think that this is the closest I've ever gotten to infrared without actually shooting infrared.
Note 12/14/19: This one needed a makeover in the worst way. The original left a lot to be desired when I looked at it on my Mac with a Retina display. I re-scanned the negative, and played with the levels until I liked the results. The ortho film makes it look almost infrared, but not quite. It's a difficult negative to print, but I think I made it a little better.
Camera: Super Speed Graphic 4x5.
Lens: 135mm Wollensak Optar.
Film: Ilford Ortho Plus developed in PMK Pyro.
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One difference that I have noticed between Northern Ireland and the Republic is that when I am photographing in NI I am asked why I am taking photographs [my standard answer is “the boss told me”] but in the ROI they ask about my camera … the make … the lens, etc.
For some reason when I visit a location to take photographs I attract two types of unwelcome attention: [1] people who would like to steal my camera. Last year, at this exact location, someone did try to do so. [2] Officials and security guards appear to consider my actives as being suspect but they can never decide exactly why when the confront me. In this instance while they [warden and crew] were initially a great distance away from me I could see through the viewfinder that they had noticed me and as a result had decided to change course in order to investigate.
“The camera doesn’t make a bit of difference. All of them can record what you are seeing. But, you have to SEE.”
― Ernst Haas
Milton Park, Bowral, Australia.
8th April, Autumn 2015
This is a double page spread in my art journal. It's hard to read all the words, but the various sayings are:
"The only difference between Beasty and Beauty is U." (BEA?TY. ? = U)
"You choose to conquer your fears of the beasty within and let your beauty shine."
"Connect to your beasty. It is beauty in disguise."
"You are both beauty and beast. You can connect to both. Both are real. Be U."
"Conquer your fears that your beast is not beautiful."
"Courage to be U"
"Learn to Love the Beast wtihin!"
"Take away the CON and you have a Queen." (Here are the words CONNECT and CONQUER. When you take away the CON in each word you are left with NECTQUER. Re-arrange the letters and you have "Queen." Many of us try to "con" our way to beauty by trying to look pretty on the outside and hiding the beast within. It's a con game. To truely be a Queen, we must conquer our fears of our inner beast, and connect to our inner beauty).
Snowdonia, or Eryri is a mountainous region and national park in North Wales. It contains all 15 mountains in Wales over 3000 feet high, including the country's highest, Snowdon (Yr Wyddfa), which is 1,085 metres (3,560 ft) tall. These peaks are all part of the Snowdon, Glyderau, and Carneddau ranges in the north of the region. The shorter Moelwynion and Moel Hebog ranges lie immediately to the south.
The national park has an area of 823 square miles (2,130 km2) (the fourth-largest in the UK), and covers most of central and southern Gwynedd and the western part of Conwy County Borough. This is much larger than the area traditionally considered Snowdonia, and in addition to the five ranges above includes the Rhinogydd, Cadair Idris, and Aran ranges and the Dyfi Hills. It also includes most of the coast between Porthmadog and Aberdyfi. The park was the first of the three national parks of Wales to be designated, in October 1951, and the third in the UK after the Peak District and Lake District, which were established in April and May 1951 respectively. The park received 3.89 million visitors in 2015.
The name Snowdon means 'snow hill' and is derived from the Old English elements snāw and dūn, the latter meaning 'hill'. Snowdonia is simply taken from the name of the mountain.
The origins of Eryri are less clear. Two popular interpretations are that the name is related to eryr, 'eagle', and that it means 'highlands' and is related to the Latin oriri ('to rise'). Although eryri is not any direct form of the word eryr in the meaning 'eagle', it is a plural form of eryr in the meaning 'upland'.
Before the boundaries of the national park were designated, "Snowdonia" was generally used to refer to a smaller upland area of northern Gwynedd centred on the Snowdon massif. The national park covers an area more than twice that size, extending south into the Meirionnydd area.
This difference is apparent in books published before 1951. In George Borrow's 1907 Wild Wales he states that "Snowdon or Eryri is no single hill, but a mountainous region, the loftiest part of which is called Y Wyddfa", making a distinction between the summit of the mountain and the surrounding massif. The Mountains of Snowdonia by H. Carr & G. Lister (1925) defines "Eryri" as "composed of the two cantrefs of Arfon and Arllechwedd, and the two commotes of Nant Conwy and Eifionydd", which corresponds to Caernarfonshire with the exception of southwest Llŷn and the Creuddyn Peninsula. In Snowdonia: The National Park of North Wales (1949), F. J. North states that "When the Committee delineated provisional boundaries, they included areas some distance beyond Snowdonia proper".
Snowdonia National Park, also known as Eryri National Park in English and Parc Cenedlaethol Eryri in Welsh, was established in October 1951. It was the third national park in the United Kingdom, following the Peak District and Lake District in April and May of the same year. It covers 827 square miles (2,140 km2) in the counties of Gwynedd and Conwy, and has 37 miles (60 km) of coastline.
The park is governed by the Snowdonia National Park Authority, which has 18 members: 9 appointed by Gwynedd, 3 by Conwy, and 6 by the Welsh Government to represent the national interest. The authority's main offices are at Penrhyndeudraeth.
The park authority used Snowdonia and Snowdon when referring to the national park and mountain in English until February 2023, when it resolved to primarily use the Welsh names, Eryri and Yr Wyddfa. There will be a transitional period of approximately two years in which the authority will continue to use the English names in parentheses — for example "Yr Wyddfa (Snowdon)" — where the context requires.
Unlike national parks in other countries, national parks in the UK are made up of both public and private lands under a central planning authority. The makeup of land ownership in the national park is as follows:
More than 26,000 people live within the park, of whom 58.6% could speak Welsh in 2011. While most of the land is either open or mountainous land, there is a significant amount of agricultural activity within the park.
The national park does not include the town of Blaenau Ffestiniog, which forms a unique non-designated enclave within the park boundaries. The town was deliberately excluded from the park when it was established because of its slate quarrying industry. The boundaries of the Peak District National Park exclude the town of Buxton and its adjacent limestone quarries for a similar reason.
The geology of Snowdonia is key to the area's character. Glaciation during a succession of ice ages, has carved from a heavily faulted and folded succession of sedimentary and igneous rocks, a distinctive rocky landscape. The last ice age ended only just over 11,500 years ago, leaving a legacy of features attractive to visitors but which have also played a part in the development of geological science and continue to provide a focus for educational visits. Visiting Cwm Idwal in 1841 Charles Darwin realised that the landscape was the product of glaciation. The bedrock dates largely from the Cambrian and Ordovician periods with intrusions of Ordovician and Silurian age associated with the Caledonian Orogeny. There are smaller areas of Silurian age sedimentary rocks in the south and northeast and of Cenozoic era strata on the Cardigan Bay coast though the latter are concealed by more recent deposits. Low grade metamorphism of Cambrian and Ordovician mudstones has resulted in the slates, the extraction of which once formed the mainstay of the area's economy.
The principal ranges of the traditional Snowdonia are the Snowdon massif itself, the Glyderau, the Carneddau, the Moelwynion and the Moel Hebog range. All of Wales' 3000ft mountains are to be found within the first three of these massifs and are most popular with visitors. To their south within the wider national park are the Rhinogydd and the Cadair Idris and Aran Fawddwy ranges. Besides these well-defined areas are a host of mountains which are less readily grouped though various guidebook writers have assigned them into groups such as the 'Arenigs', the 'Tarrens' and the 'Dyfi hills'.
Snowdon's summit at 1085 metres (3560 feet) is the highest in Wales and the highest in Britain south of the Scottish Highlands. At 905 metres (2970 feet) Aran Fawddwy is the highest in Wales outside of northern Snowdonia; Cadair Idris, at 893 metres (2930 feet), is next in line.
Rivers draining the area empty directly into Cardigan Bay are typically short and steep. From north to south they include the Glaslyn and Dwyryd which share a common estuary, the Mawddach and its tributaries the Wnion and the Eden, the smaller Dysynni and on the park's southern margin the Dyfi. A series of rivers drain to the north coast. Largest of these is the Conwy on the park's eastern margin which along with the Ogwen drains into Conwy Bay. Further west the Seiont and Gwyrfai empty into the western end of the Menai Strait. A part of the east of the national park is within the upper Dee (Dyfrydwy) catchment and includes Bala Lake, the largest natural waterbody in Wales. A fuller list of the rivers and tributaries within the area is found at List of rivers of Wales.
There are few natural waterbodies of any size in Wales; Snowdonia is home to most. Besides Bala Lake, a few lakes occupy glacial troughs including Llyn Padarn and Llyn Peris at Llanberis and Tal-y-llyn Lake south of Cadair Idris. Llyn Dinas, Llyn Gwynant, and Llyn Cwellyn to the south and west of Snowdon feature in this category as do Llyn Cowlyd and Llyn Ogwen on the margins of the Carneddau. There are numerous small lakes occupying glacial cirques owing to the former intensity of glacial action in Snowdonia. Known generically as tarns, examples include Llyn Llydaw, Glaslyn and Llyn Du'r Arddu on Snowdon, Llyn Idwal within the Glyderau and Llyn Cau on Cadair Idris.
There are two large wholly man-made bodies of water in the area, Llyn Celyn and Llyn Trawsfynydd whilst numerous of the natural lakes have had their levels artificially raised to different degrees. Marchlyn Mawr reservoir and Ffestiniog Power Station's Llyn Stwlan are two cases where natural tarns have been dammed as part of pumped storage hydro-electric schemes. A fuller list of the lakes within the area is found at List of lakes of Wales. In 2023, the park standardised its Welsh language lake names, to be also used in English.
The national park meets the Irish Sea coast within Cardigan Bay between the Dovey estuary in the south and the Dwyryd estuary. The larger part of that frontage is characterised by dune systems, the largest of which are Morfa Dyffryn and Morfa Harlech. These two locations have two of the largest sand/shingle spits in Wales. The major indentations of the Dovey, the Mawddach and Dwyryd estuaries, have large expanses of intertidal sands and coastal marsh which are especially important for wildlife: see #Natural history. The northern tip of the national park extends to the north coast of Wales at Penmaen-bach Point, west of Conwy, where precipitous cliffs have led to the road and railway negotiating the spot in tunnels.
There are only three towns within the park boundary, though there are several more immediately beyond it. Dolgellau is the most populous followed by Bala on the eastern boundary and then Harlech overlooking Tremadog Bay. More populous than these is the town of Blaenau Ffestiniog, which is within an exclave, that is to say it is surrounded by the national park but excluded from it, whilst the towns of Tywyn and Barmouth on the Cardigan Bay coast are within coastal exclaves. Llanrwst in the east, Machynlleth in the south and Porthmadog and Penrhyndeudraeth in the west are immediately beyond the boundary but still identified with the park; indeed the last of these hosts the headquarters of the Snowdonia National Park Authority. Similarly the local economies of the towns of Conwy, Bethesda, and Llanberis in the north are inseparably linked to the national park as they provide multiple visitor services. The lower terminus of the Snowdon Mountain Railway is at Llanberis. Though adjacent to it, Llanfairfechan and Penmaenmawr are less obviously linked to the park.
There are numerous smaller settlements within the national park: prominent amongst these are the eastern 'gateway' village of Betws-y-Coed, Aberdyfi on the Dovey (Dyfi) estuary and the small village of Beddgelert each of which attract large numbers of visitors. Other sizeable villages are Llanuwchllyn at the southwest end of Bala Lake (Llyn Tegid), Dyffryn Ardudwy, Corris, Trawsfynydd, Llanbedr, Trefriw and Dolwyddelan.
Six primary routes serve Snowdonia, the busiest of which is the A55, a dual carriageway which runs along the north coast and provides strategic road access to the northern part of the national park. The most important north–south route within the park is the A470 running from the A55 south past Betws-y-Coed to Blaenau Ffestiniog to Dolgellau. It exits the park a few miles to the southeast near Mallwyd. From Dolgellau, the A494 runs to Bala whilst the A487 connects with Machynlleth. The A487 loops around the northwest of the park from Bangor via Caernarfon to Porthmadog before turning in land to meet the A470 east of Maentwrog. The A5 was built as a mail coach road by Thomas Telford between London and Holyhead; it enters the park near Pentrefoelas and leaves it near Bethesda. Other A class roads provide more local links; the A493 down the Dovey valley from Machynlleth and up the coast to Tywyn then back up the Mawddach valley to Dolgellau, the A496 from Dolgellau down the north side of the Mawddach to Barmouth then north up the coast via Harlech to Maentwrog. The A4212 connecting Bala with Trawsfynydd is relatively modern having been laid out in the 1960s in connection with the construction of Llyn Celyn. Three further roads thread their often twisting and narrow way through the northern mountains; A4085 links Penrhyndeudraeth with Caernarfon, the A4086 links Capel Curig with Caernarfon via Llanberis and the A498 links Tremadog with the A4086 at Pen-y-Gwryd. Other roads of note include that from Llanuwchllyn up Cwm Cynllwyd to Dinas Mawddwy via the 545 metre (1788') high pass of Bwlch y Groes, the second highest tarmacked public road in Wales and the minor road running northwest and west from Llanuwchllyn towards Bronaber via the 531 metre (1742') high pass of Bwlch Pen-feidiog.
The double track North Wales Coast Line passes along the northern boundary of the park between Conwy and Bangor briefly entering it at Penmaen-bach Point where it is in tunnel. Stations serve the communities of Conwy, Penmaenmawr, Llanfairfechan and Bangor. The single-track Conwy Valley Line runs south from Llandudno Junction, entering the park north of Betws-y-coed which is served by a station then west up the Lledr valley by way of further stations at Pont-y-pant, Dolwyddelan and Roman Bridge. After passing through a tunnel the passenger line now terminates at Blaenau Ffestiniog railway station. Prior to 1961 the route continued as the Bala and Ffestiniog Railway via Trawsfynydd to Bala joining another former route along the Dee valley which ran southwest via Dolgellau to join the still extant coastal Cambrian Line south of Barmouth. The Pwllheli branch of the Cambrian Line splits from the Aberystwyth branch at Dovey Junction and continues via stations at Aberdovey, Tywyn, Tonfanau, Llwyngwril, Fairbourne and Morfa Mawddach to Barmouth where it crosses the Mawddach estuary by the Grade II* listed wooden Barmouth Bridge, a structure which also provides for walkers and cyclists. Further stations serve Llanaber, Tal-y-bont, Dyffryn Ardudwy, Llanbedr, Pensarn and Llandanwg before reaching Harlech. Tygwyn, Talsarnau and Llandecwyn stations are the last before the line exits the park as it crosses the Dwyryd estuary via Pont Briwet and turns westwards bound for Pwllheli via Penrhyndeudraeth, Porthmadog and Criccieth.
Many sections of dismantled railway are now used by walking and cycling routes and are described elsewhere. The Bala Lake Railway is a heritage railway which has been established along a section of the former mainline route between Bala and Llanuwchllyn. Other heritage railways occupy sections of former mineral lines, often narrow gauge and are described in a separate section.
The national park is served by a growing bus network, branded Sherpa'r Wyddfa (formerly Snowdon Sherpa). Together with the TrawsCymru network of buses this provides a car-free option to tourists and locals wishing to travel across the National Park.
The network was relaunched in July 2022 with a new brand, Sherpa'r Wyddfa, to reflect the National Park's new push for the promotion of Welsh place names. As such the publicity and websites for the newly branded service only use these Welsh names, even for English language users.
Snowdonia is one of the wettest parts of the United Kingdom; Crib Goch in Snowdonia is the wettest spot in the United Kingdom, with an average rainfall of 4,473 millimetres (176.1 in) a year over the 30-year period prior to the mid-2000s. (There is a rainfall gauge at 713 metres, 2340' on the slopes below Crib Goch.)
The earliest evidence for human occupation of the area dates from around 4000–3000 BCE with extensive traces of prehistoric field systems evident in the landscape. Within these are traces of irregular enclosures and hut circles. There are burial chambers of Neolithic and Bronze Age such as Bryn Cader Faner and Iron Age hillforts such as Bryn y Castell near Ffestiniog.
The region was finally conquered by the Romans by AD 77–78. Remains of Roman marching camps and practice camps are evident. There was a Roman fort and amphitheatre at Tomen y Mur. Roads are known to have connected with Segontium (Caernarfon) and Deva Victrix (Chester) and include the northern reaches of Sarn Helen.
There are numerous memorial stones of Early Christian affinity dating from the post-Roman period. The post-Roman hillfort of Dinas Emrys also dates to this time. Churches were introduced to the region in the 5th and 6th centuries. Llywelyn the Great and Llywelyn ap Gruffudd had various stone castles constructed to protect their borders and trade routes. Edward I built several castles around the margins including those at Harlech and Conwy for military and administrative reasons. Most are now protected within a World Heritage Site. Some of Snowdonia's many stone walls date back to this period too. In the Middle Ages, the title Prince of Wales and Lord of Snowdonia (Tywysog Cymru ac Arglwydd Eryri) was used by Llywelyn ap Gruffudd; his grandfather Llywelyn Fawr used the title Prince of north Wales and Lord of Snowdonia.
The 18th century saw the start of industrial exploitation of the area's resources, assisted by the appearance in the late part of the century of turnpike trusts making it more accessible. The engineer Thomas Telford left a legacy of road and railway construction in and around Snowdonia. A new harbour at Porthmadog linked to slate quarries at Ffestiniog via a narrow gauge railway. At its peak in the 19th century the slate industry employed around 12,000 men. A further 1000 were employed in stone quarrying at Graiglwyd and Penmaenmawr. Mining for copper, iron and gold was undertaken during the 18th and 19th centuries, leaving a legacy of mine and mill ruins today. Ruins of the gold industry are found at Cefn Coch on the Dolmelynllyn estate.
The Snowdonia Society is a registered charity formed in 1967; it is a voluntary group of people with an interest in the area and its protection.
Amory Lovins led the successful 1970s opposition to stop Rio Tinto digging up the area for a massive mine.
The park's entire coastline is a Special Area of Conservation, which runs from the Llŷn Peninsula down the mid-Wales coast, the latter containing valuable sand dune systems.
The park's natural forests are of the mixed deciduous type, the commonest tree being the Welsh oak. Birch, ash, mountain-ash and hazel are also common. The park also contains some large (planted) coniferous forested areas such as Gwydir Forest near Betws-y-Coed, although some areas, once harvested, are now increasingly being allowed to regrow naturally.
Northern Snowdonia is the only place in Britain where the Snowdon lily (Gagea serotina), an arctic–alpine plant, is found and the only place in the world where the Snowdonia hawkweed Hieracium snowdoniense grows.
One of the major problems facing the park in recent years has been the growth of Rhododendron ponticum. This fast-growing invasive species has a tendency to take over and stifle native species. It can form massive towering growths and has a companion fungus that grows on its roots producing toxins that are poisonous to any local flora and fauna for a seven-year period after the Rhododendron infestations have been eradicated. As a result, there are a number of desolate landscapes.
Mammals in the park include otters, polecats, feral goats, and pine martens. Birds include raven, red-billed chough, peregrine, osprey, merlin and the red kite. The rainbow-coloured Snowdon beetle (Chrysolina cerealis) is only found in northern Snowdonia.
Snowdonia has a particularly high number of protected sites in respect of its diverse ecology; nearly 20% of its total area is protected by UK and European law. Half of that area was set aside by the government under the European Habitats Directive as a Special Area of Conservation. There are a large number of Sites of special scientific interest (or 'SSSIs'), designated both for fauna and flora but also in some cases for geology. Nineteen of these sites are managed as national nature reserves by Natural Resources Wales. The park also contains twelve Special Areas of Conservation (or 'SACs'), three Special Protection Areas (or 'SPAs') and three Ramsar sites. Some are wholly within the park boundaries, others straddle it to various degrees.
There are numerous SSSIs within the park, the most extensive of which are Snowdonia, Migneint-Arenig-Dduallt, Morfa Harlech, Rhinog, Berwyn, Cadair Idris, Llyn Tegid, Aber Mawddach / Mawddach Estuary, Dyfi, Morfa Dyffryn, Moel Hebog, Coedydd Dyffryn Ffestiniog and Coedydd Nanmor.
The following NNRs are either wholly or partly within the park: Allt y Benglog, Y Berwyn (in multiple parts), Cader Idris, Ceunant Llennyrch, Coed Camlyn, Coed Cymerau, Coed Dolgarrog, Coed Ganllwyd, Coed Gorswen, Coed Tremadog, Coedydd Aber, Coedydd Maentwrog (in 2 parts), Coed y Rhygen, Cwm Glas Crafnant, Cwm Idwal, Hafod Garregog, Morfa Harlech, Rhinog and Snowdon.
The twelve SACs are as follows: Snowdonia SAC which covers much of the Carneddau, Glyderau, and the Snowdon massif, Afon Gwyrfai a Llyn Cwellyn, Corsydd Eifionydd / Eifionydd Fens (north of Garndolbenmaen), the Coedydd Derw a Safleoedd Ystlumod Meirion / Meirionydd Oakwoods and Bat Sites - a series of sites between Tremadog, Trawsfynydd, and Ffestiniog and Beddgelert and extending up the Gwynant. It also includes many of the oakwoods of the Mawddach and its tributaries. Afon Eden – Cors Goch Trawsfynydd, Rhinog, Cadair Idris (in 2 parts), Migneint-Arenig-Dduallt, River Dee and Afon Dyfrdwy a Llyn Tegid (Wales), Mwyngloddiau Fforest Gwydir / Gwydyr Forest Mines (north of Betws-y-Coed) and a part of the Berwyn a Mynyddoedd De Clwyd / Berwyn and South Clwyd Mountains SAC. The Pen Llyn a'r Sarnau / Lleyn Peninsula and the Sarnau SAC covers the entire Cardigan Bay coastline of the park and the sea area and extends above the high water mark at Morfa Harlech, Mochras and around the Dovey and Mawddach estuaries.
The three SPAs are Dovey Estuary / Aber Dyfi (of which a part is within the park), Berwyn (of which a part is within the park) and Migneint-Arenig-Dduallt.
The three designated Ramsar sites are the Dyfi Biosphere (Cors Fochno and Dyfi), Cwm Idwal and Llyn Tegid (Bala Lake).
The area's economy was traditionally centred upon farming and from the early 19th century increasingly on mining and quarrying. Tourism has become an increasingly significant part of Snowdonia's economy during the 20th and 21st centuries.
The extensive farming of sheep remains central to Snowdonia's farming economy.
Significant sections of the park were afforested during the 20th century for timber production. Major conifer plantations include Dyfi Forest, Coed y Brenin Forest between Dolgellau and Trawsfynydd, Penllyn Forest south of Bala, Beddgelert Forest and Gwydyr (or Gwydir) Forest near Betws-y-Coed which is managed as a forest park by Natural Resources Wales.
The region was once the most important producer of slate in the world. Some production continues but at a much reduced level from its peak. The park boundaries are drawn such that much of the landscape affected by slate quarrying and mining lies immediately outside of the designated area.
Construction of a nuclear power station beside Llyn Trawsfynydd began in 1959 with the first power produced in 1965. The site was operational until 1991 though it continues as an employer during its decommissioning phase. Pumped storage hydroelectric schemes are in operation at Llanberis and Ffestiniog.
Research indicates that there were 3.67 million visitors to Snowdonia National Park in 2013, with approximately 9.74 million tourist days spent in the park during that year. Total tourist expenditure was £433.6 million in 2013.
Many of the hikers in the area concentrate on Snowdon itself. It is regarded as a fine mountain, but at times gets very crowded; in addition the Snowdon Mountain Railway runs to the summit.
The other high mountains with their boulder-strewn summits as well as Tryfan, one of the few mountains in the UK south of Scotland whose ascent needs hands as well as feet are also very popular. However, there are also some spectacular walks in Snowdonia on the lower mountains, and they tend to be relatively unfrequented. Among hikers' favourites are Y Garn (east of Llanberis) along the ridge to Elidir Fawr; Mynydd Tal-y-Mignedd (west of Snowdon) along the Nantlle Ridge to Mynydd Drws-y-Coed; Moelwyn Mawr (west of Blaenau Ffestiniog); and Pen Llithrig y Wrach north of Capel Curig. Further south are Y Llethr in the Rhinogydd, and Cadair Idris near Dolgellau.
The park has 1,479 miles (2,380 km) of public footpaths, 164 miles (264 km) of public bridleways, and 46 miles (74 km) of other public rights of way. A large part of the park is also covered by right to roam laws.
The Wales Coast Path runs within the park between Machynlleth and Penrhyndeudraeth, save for short sections of coast in the vicinity of Tywyn and Barmouth which are excluded from the park. It touches the park boundary again at Penmaen-bach Point on the north coast. An inland alternative exists between Llanfairfechan and Conwy, wholly within the park. The North Wales Path, which predates the WCP, enters the park north of Bethesda and follows a route broadly parallel to the north coast visiting Aber Falls and the Sychnant Pass before exiting the park on the descent from Conwy Mountain. The Cambrian Way is a long-distance trail between Cardiff and Conwy that stays almost entirely within the national park from Mallwyd northwards. It was officially recognised in 2019, and is now depicted on Ordnance Survey maps.
The use of the English names for the area has been divisive, with an increase in protests against their use since 2020; these led to the national park authority deciding to use Welsh names as far as legally possible in November 2022. An early example of pressure to deprecate Snowdon and Snowdonia was a 2003 campaign by Cymuned, inspired by campaigns to refer to Ayers Rock as Uluru and Mount Everest as Qomolangma.
In 2020 an e-petition calling for the removal of the English names was put forward to the Senedd, but rejected as responsibility lies with the national park authority. In 2021 an e-petition on the same topic attracted more than 5,300 signatures and was presented to the national park authority.
On 28 April 2021 Gwynedd councillor John Pughe Roberts put forward a motion to use the Welsh names exclusively, calling this a "question of respect for the Welsh language". The motion was not considered and delayed, as the national park authority already appointed a "Welsh Place Names Task and Finish Group" to investigate the issue. The park authority however cannot compel other bodies and/or individuals to stop using the English names, with the proposals facing some criticism.
In May 2021, following the dismissal of the motion, YouGov conducted a poll on Snowdon's name. 60% of Welsh adults supported the English name Snowdon, compared to 30% wanting the Welsh name Yr Wyddfa. Separating by language, 59% of Welsh speakers preferred the Welsh name, but 37% of these still wanted Snowdon to be used as well. 69% of non-Welsh speakers firmly supported Snowdon as the Mountain's name. The proposals to rename Snowdon are usually accompanied with proposals to rename Snowdonia.
On 16 November 2022, Members of the Snowdonia National Park Authority committee voted to use the Welsh names Yr Wyddfa and Eryri to refer to the mountain and the national park, rather than the English names, in materials produced by the authority. The national park authority described the decision as "decisive action" and the authority's head of culture heritage stated that Welsh place names were part of the area's "special qualities" and that other public bodies, English-language press and filming companies have used the Welsh-language names. Before the decision the park had already prioritised the Welsh names by using them first and giving the English names in parentheses. The name "Snowdonia" cannot be abandoned entirely, as it is set in law and so must be used in statutory documents. The authority announced a review of the authority's branding in 2023 to adapt to the new approach to Welsh place names.
Gwynedd is a county in the north-west of Wales. It borders Anglesey across the Menai Strait to the north, Conwy, Denbighshire, and Powys to the east, Ceredigion over the Dyfi estuary to the south, and the Irish Sea to the west. The city of Bangor is the largest settlement, and the administrative centre is Caernarfon. The preserved county of Gwynedd, which is used for ceremonial purposes, includes the Isle of Anglesey.
Gwynedd is the second largest county in Wales but sparsely populated, with an area of 979 square miles (2,540 km2) and a population of 117,400. After Bangor (18,322), the largest settlements are Caernarfon (9,852), Bethesda (4,735), and Pwllheli (4,076). The county has the highest percentage of Welsh speakers in Wales, at 64.4%, and is considered a heartland of the language.
The geography of Gwynedd is mountainous, with a long coastline to the west. Much of the county is covered by Snowdonia National Park (Eryri), which contains Wales's highest mountain, Snowdon (Yr Wyddfa; 3,560 feet, 1,090 m). To the west, the Llŷn Peninsula is flatter and renowned for its scenic coastline, part of which is protected by the Llŷn AONB. Gwynedd also contains several of Wales's largest lakes and reservoirs, including the largest, Bala Lake (Llyn Tegid).
The area which is now the county has played a prominent part in the history of Wales. It formed part of the core of the Kingdom of Gwynedd and the native Principality of Wales, which under the House of Aberffraw remained independent from the Kingdom of England until Edward I's conquest between 1277 and 1283. Edward built the castles at Caernarfon and Harlech, which form part of the Castles and Town Walls of King Edward in Gwynedd World Heritage Site. During the Industrial Revolution the slate industry rapidly developed; in the late nineteenth century the neighbouring Penrhyn and Dinorwic quarries were the largest in the world, and the Slate Landscape of Northwest Wales is now a World Heritage Site. Gwynedd covers the majority of the historic counties of Caernarfonshire and Merionethshire.
In the past, historians such as J. E. Lloyd assumed that the Celtic source of the word Gwynedd meant 'collection of tribes' – the same root as the Irish fine, meaning 'tribe'. Further, a connection is recognised between the name and the Irish Féni, an early ethnonym for the Irish themselves, related to fían, 'company of hunting and fighting men, company of warriors under a leader'. Perhaps *u̯en-, u̯enə ('strive, hope, wish') is the Indo-European stem. The Irish settled in NW Wales, and in Dyfed, at the end of the Roman era. Venedotia was the Latin form, and in Penmachno there is a memorial stone from c. AD 500 which reads: Cantiori Hic Iacit Venedotis ('Here lies Cantiorix, citizen of Gwynedd'). The name was retained by the Brythons when the kingdom of Gwynedd was formed in the 5th century, and it remained until the invasion of Edward I. This historical name was revived when the new county was formed in 1974.
Gwynedd was an independent kingdom from the end of the Roman period until the 13th century, when it was conquered by England. The modern Gwynedd was one of eight Welsh counties created on 1 April 1974 under the Local Government Act 1972. It covered the entirety of the historic counties of Anglesey and Caernarfonshire, and all of Merionethshire apart from Edeirnion Rural District (which went to Clwyd); and also a few parishes of Denbighshire: Llanrwst, Llansanffraid Glan Conwy, Eglwysbach, Llanddoged, Llanrwst and Tir Ifan.
The county was divided into five districts: Aberconwy, Arfon, Dwyfor, Meirionnydd and Anglesey.
The Local Government (Wales) Act 1994 abolished the 1974 county (and the five districts) on 1 April 1996, and its area was divided: the Isle of Anglesey became an independent unitary authority, and Aberconwy (which included the former Denbighshire parishes) passed to the new Conwy County Borough. The remainder of the county was constituted as a principal area, with the name Caernarfonshire and Merionethshire, as it covers most of the areas of those two historic counties. As one of its first actions, the Council renamed itself Gwynedd on 2 April 1996. The present Gwynedd local government area is governed by Gwynedd Council. As a unitary authority, the modern entity no longer has any districts, but Arfon, Dwyfor and Meirionnydd remain as area committees.
The pre-1996 boundaries were retained as a preserved county for a few purposes such as the Lieutenancy. In 2003, the boundary with Clwyd was adjusted to match the modern local government boundary, so that the preserved county now covers the two local government areas of Gwynedd and Anglesey. Conwy county borough is now entirely within Clwyd.
A Gwynedd Constabulary was formed in 1950 by the merger of the Anglesey, Caernarfonshire and Merionethshire forces. A further amalgamation took place in the 1960s when Gwynedd Constabulary was merged with the Flintshire and Denbighshire county forces, retaining the name Gwynedd. In one proposal for local government reform in Wales, Gwynedd had been proposed as a name for a local authority covering all of north Wales, but the scheme as enacted divided this area between Gwynedd and Clwyd. To prevent confusion, the Gwynedd Constabulary was therefore renamed the North Wales Police.
The Snowdonia National Park was formed in 1951. After the 1974 local authority reorganisation, the park fell entirely within the boundaries of Gwynedd, and was run as a department of Gwynedd County Council. After the 1996 local government reorganisation, part of the park fell under Conwy County Borough, and the park's administration separated from the Gwynedd council. Gwynedd Council still appoints nine of the eighteen members of the Snowdonia National Park Authority; Conwy County Borough Council appoints three; and the Welsh Government appoints the remaining six.
There has been considerable inwards migration to Gwynedd, particularly from England. According to the 2021 census, 66.6% of residents had been born in Wales whilst 27.1% were born in England.
The county has a mixed economy. An important part of the economy is based on tourism: many visitors are attracted by the many beaches and the mountains. A significant part of the county lies within the Snowdonia National Park, which extends from the north coast down to the district of Meirionnydd in the south. But tourism provides seasonal employment and thus there is a shortage of jobs in the winter.
Agriculture is less important than in the past, especially in terms of the number of people who earn their living on the land, but it remains an important element of the economy.
The most important of the traditional industries is the slate industry, but these days only a small percentage of workers earn their living in the slate quarries.
Industries which have developed more recently include TV and sound studios: the record company Sain has its HQ in the county.
The education sector is also very important for the local economy, including Bangor University and Further Education colleges, Coleg Meirion-Dwyfor and Coleg Menai, both now part of Grŵp Llandrillo Menai.
The proportion of respondents in the 2011 census who said they could speak Welsh.
Gwynedd has the highest proportion of people in Wales who can speak Welsh. According to the 2021 census, 64.4% of the population aged three and over stated that they could speak Welsh,[7] while 64.4% noted that they could speak Welsh in the 2011 census.
It is estimated that 83% of the county's Welsh-speakers are fluent, the highest percentage of all counties in Wales.[9] The age group with the highest proportion of Welsh speakers in Gwynedd were those between ages 5–15, of whom 92.3% stated that they could speak Welsh in 2011.
The proportion of Welsh speakers in Gwynedd declined between 1991 and 2001,[10] from 72.1% to 68.7%, even though the proportion of Welsh speakers in Wales as a whole increased during that decade to 20.5%.
The Annual Population Survey estimated that as of March 2023, 77.0% of those in Gwynedd aged three years and above could speak Welsh.
Notable people
Leslie Bonnet (1902–1985), RAF officer, writer; originated the Welsh Harlequin duck in Criccieth
Sir Dave Brailsford (born 1964), cycling coach; grew up in Deiniolen, near Caernarfon
Duffy (born 1984), singer, songwriter and actress; born in Bangor, Gwynedd
Edward II of England (1284–1327), born in Caernarfon Castle
Elin Fflur (born 1984), singer-songwriter, TV and radio presenter; went to Bangor University
Bryn Fôn (born 1954), actor and singer-songwriter; born in Llanllyfni, Caernarfonshire.
Wayne Hennessey (born 1987), football goalkeeper with 108 caps for Wales; born in Bangor, Gwynedd
John Jones (c. 1530 – 1598), a Franciscan friar, Roman Catholic priest and martyr; born at Clynnog
Sir Love Jones-Parry, 1st Baronet (1832–1891), landowner and politician, co-founder of the Y Wladfa settlement in Patagonia
T. E. Lawrence (1888–1935), archaeologist, army officer and inspiration for Lawrence of Arabia, born in Tremadog
David Lloyd George (1863–1945), statesman and Prime Minister; lived in Llanystumdwy from infancy
Sasha (born 1969), disc jockey, born in Bangor, Gwynedd
Sir Bryn Terfel (born 1965), bass-baritone opera and concert singer from Pant Glas
Sir Clough Williams-Ellis (1883–1978), architect of Portmeirion
Owain Fôn Williams, (born 1987), footballer with 443 club caps; born and raised in Penygroes, Gwynedd.
Hedd Wyn (1887–1917), poet from the village of Trawsfynydd; killed in WWI
Ommited illustration for an article on similarities and differences between Artificial Image Generation and Concept Art on Screenpunk website
BOX DATE: 2007
MANUFACTURER: Mattel
DOLLS IN LINE: Miss Garnet; Miss Amethyst; Miss Aquamarine; Miss Diamond; Miss Emerald; Miss Pearl; Miss Ruby; Miss Peridot; Miss Sapphire; Miss Opal; Miss Topaz; Miss Turquoise
VARIATIONS: Caucasian; African American
BODY TYPE: 2003; 1 bent arm; straight, non-bending legs; finger & toe nail polish
HEAD MOLD: 1971 "Steffie"; pierced ears
PERSONAL FUN FACT: Wowza! This doll is such a dramatic beauty! Each time I look at her, she always manages to take my breath away. You can imagine my delight when I found her at the local flea market in June of 2020. It was a very slow, muggy Sunday. Colleen and I were almost done walking through the entire flea market when we rounded a regular seller's table. I noticed that there were a few new dolls put out, including a Descendants Mal. Initially I was drawn to Mal, but then this beauty caught the corner of my eye. Immediately I scooped her up and reveled in her dazzling looks. I could tell that she was a collector doll of sorts, based on the quality of her ensemble and her body mold. This "model muse" body is really only used for collector type Barbies. I wasn't entirely sure what line she was marketed for, or if I had previously encountered her during research. Either way, she was just three dollars. I thought this was a bargain for such a glamorous gal. I also had a hunch the outfit was her original one, since it matched her attached jewelry. Once at home, I set out to research birthstone dolls. Her necklace and bracelet reminded me of the birthstone jewelry sets my parents used to get my sister and I for Easter. Within a minute, I tracked down this doll's identity. It was perplexing after that though, because I had to sort out whether she was Miss Garnet or Miss Ruby. Both dolls and their ensembles appear to be identical (their dogs are the most notable difference). But after comparing several photo samples, I came to the conclusion that Miss Ruby had a hint of pink eye shadow, whereas Miss Garnet has a silver shimmer. I was a bit bummed when I realized my gal had to be Miss Garnet, since my mom's birthstone was the ruby. But either way, this doll is a knockout, and one of the prettiest dolls in my collection by far!
Mill Springs Falls
Mill Springs Battlefield NHL
Mill Springs, KY
This was my second time photographing this waterfall, but my first DHR shot of it. I've only attempted a handful of HDR shots and I haven't been to flattered with the results. I liked this one, though.The water flow was much lighter this time, a lot of the vegetation was gone for the winter, and it wasn't as muddy which meant I could get in for a closer look.
After checking into the hotel I needed some lunch so headed straight for the bar and ordered some lamb chops. Incidentally the lovely receptionist did not bat an eyelid to meeting yet another tgirl. If you haven't spotted the difference yet I can confirm there is no vodka in it, honestly.
Ganesha, also spelled Ganesh, and also known as Ganapati and Vinayaka, is a widely worshipped deity in the Hindu pantheon. His image is found throughout India and Nepal. Hindu sects worship him regardless of affiliations. Devotion to Ganesha is widely diffused and extends to Jains, Buddhists, and beyond India.
Although he is known by many attributes, Ganesha's elephant head makes him easy to identify. Ganesha is widely revered as the remover of obstacles, the patron of arts and sciences and the deva of intellect and wisdom. As the god of beginnings, he is honoured at the start of rituals and ceremonies. Ganesha is also invoked as patron of letters and learning during writing sessions. Several texts relate mythological anecdotes associated with his birth and exploits and explain his distinct iconography.
Ganesha emerged as a distinct deity in the 4th and 5th centuries CE, during the Gupta Period, although he inherited traits from Vedic and pre-Vedic precursors. He was formally included among the five primary deities of Smartism (a Hindu denomination) in the 9th century. A sect of devotees called the Ganapatya arose, who identified Ganesha as the supreme deity. The principal scriptures dedicated to Ganesha are the Ganesha Purana, the Mudgala Purana, and the Ganapati Atharvashirsa.
ETYMOLOGY AND OTHER NAMES
Ganesha has been ascribed many other titles and epithets, including Ganapati and Vighneshvara. The Hindu title of respect Shri is often added before his name. One popular way Ganesha is worshipped is by chanting a Ganesha Sahasranama, a litany of "a thousand names of Ganesha". Each name in the sahasranama conveys a different meaning and symbolises a different aspect of Ganesha. At least two different versions of the Ganesha Sahasranama exist; one version is drawn from the Ganesha Purana, a Hindu scripture venerating Ganesha.
The name Ganesha is a Sanskrit compound, joining the words gana, meaning a group, multitude, or categorical system and isha, meaning lord or master. The word gaņa when associated with Ganesha is often taken to refer to the gaņas, a troop of semi-divine beings that form part of the retinue of Shiva. The term more generally means a category, class, community, association, or corporation. Some commentators interpret the name "Lord of the Gaņas" to mean "Lord of Hosts" or "Lord of created categories", such as the elements. Ganapati, a synonym for Ganesha, is a compound composed of gaṇa, meaning "group", and pati, meaning "ruler" or "lord". The Amarakosha, an early Sanskrit lexicon, lists eight synonyms of Ganesha : Vinayaka, Vighnarāja (equivalent to Vighnesha), Dvaimātura (one who has two mothers), Gaṇādhipa (equivalent to Ganapati and Ganesha), Ekadanta (one who has one tusk), Heramba, Lambodara (one who has a pot belly, or, literally, one who has a hanging belly), and Gajanana; having the face of an elephant).
Vinayaka is a common name for Ganesha that appears in the Purāṇas and in Buddhist Tantras. This name is reflected in the naming of the eight famous Ganesha temples in Maharashtra known as the Ashtavinayak (aṣṭavināyaka). The names Vighnesha and Vighneshvara (Lord of Obstacles) refers to his primary function in Hindu theology as the master and remover of obstacles (vighna).
A prominent name for Ganesha in the Tamil language is Pillai. A. K. Narain differentiates these terms by saying that pillai means a "child" while pillaiyar means a "noble child". He adds that the words pallu, pella, and pell in the Dravidian family of languages signify "tooth or tusk", also "elephant tooth or tusk". Anita Raina Thapan notes that the root word pille in the name Pillaiyar might have originally meant "the young of the elephant", because the Pali word pillaka means "a young elephant".
In the Burmese language, Ganesha is known as Maha Peinne, derived from Pali Mahā Wināyaka. The widespread name of Ganesha in Thailand is Phra Phikhanet or Phra Phikhanesuan, both of which are derived from Vara Vighnesha and Vara Vighneshvara respectively, whereas the name Khanet (from Ganesha) is rather rare.
In Sri Lanka, in the North-Central and North Western areas with predominantly Buddhist population, Ganesha is known as Aiyanayaka Deviyo, while in other Singhala Buddhist areas he is known as Gana deviyo.
ICONOGRAPHY
Ganesha is a popular figure in Indian art. Unlike those of some deities, representations of Ganesha show wide variations and distinct patterns changing over time. He may be portrayed standing, dancing, heroically taking action against demons, playing with his family as a boy, sitting down or on an elevated seat, or engaging in a range of contemporary situations.
Ganesha images were prevalent in many parts of India by the 6th century. The 13th century statue pictured is typical of Ganesha statuary from 900–1200, after Ganesha had been well-established as an independent deity with his own sect. This example features some of Ganesha's common iconographic elements. A virtually identical statue has been dated between 973–1200 by Paul Martin-Dubost, and another similar statue is dated c. 12th century by Pratapaditya Pal. Ganesha has the head of an elephant and a big belly. This statue has four arms, which is common in depictions of Ganesha. He holds his own broken tusk in his lower-right hand and holds a delicacy, which he samples with his trunk, in his lower-left hand. The motif of Ganesha turning his trunk sharply to his left to taste a sweet in his lower-left hand is a particularly archaic feature. A more primitive statue in one of the Ellora Caves with this general form has been dated to the 7th century. Details of the other hands are difficult to make out on the statue shown. In the standard configuration, Ganesha typically holds an axe or a goad in one upper arm and a pasha (noose) in the other upper arm.
The influence of this old constellation of iconographic elements can still be seen in contemporary representations of Ganesha. In one modern form, the only variation from these old elements is that the lower-right hand does not hold the broken tusk but is turned towards the viewer in a gesture of protection or fearlessness (abhaya mudra). The same combination of four arms and attributes occurs in statues of Ganesha dancing, which is a very popular theme.
COMMON ATTRIBUTES
Ganesha has been represented with the head of an elephant since the early stages of his appearance in Indian art. Puranic myths provide many explanations for how he got his elephant head. One of his popular forms, Heramba-Ganapati, has five elephant heads, and other less-common variations in the number of heads are known. While some texts say that Ganesha was born with an elephant head, he acquires the head later in most stories. The most recurrent motif in these stories is that Ganesha was created by Parvati using clay to protect her and Shiva beheaded him when Ganesha came between Shiva and Parvati. Shiva then replaced Ganesha's original head with that of an elephant. Details of the battle and where the replacement head came from vary from source to source. Another story says that Ganesha was created directly by Shiva's laughter. Because Shiva considered Ganesha too alluring, he gave him the head of an elephant and a protruding belly.
Ganesha's earliest name was Ekadanta (One Tusked), referring to his single whole tusk, the other being broken. Some of the earliest images of Ganesha show him holding his broken tusk. The importance of this distinctive feature is reflected in the Mudgala Purana, which states that the name of Ganesha's second incarnation is Ekadanta. Ganesha's protruding belly appears as a distinctive attribute in his earliest statuary, which dates to the Gupta period (4th to 6th centuries). This feature is so important that, according to the Mudgala Purana, two different incarnations of Ganesha use names based on it: Lambodara (Pot Belly, or, literally, Hanging Belly) and Mahodara (Great Belly). Both names are Sanskrit compounds describing his belly. The Brahmanda Purana says that Ganesha has the name Lambodara because all the universes (i.e., cosmic eggs) of the past, present, and future are present in him. The number of Ganesha's arms varies; his best-known forms have between two and sixteen arms. Many depictions of Ganesha feature four arms, which is mentioned in Puranic sources and codified as a standard form in some iconographic texts. His earliest images had two arms. Forms with 14 and 20 arms appeared in Central India during the 9th and the 10th centuries. The serpent is a common feature in Ganesha iconography and appears in many forms. According to the Ganesha Purana, Ganesha wrapped the serpent Vasuki around his neck. Other depictions of snakes include use as a sacred thread wrapped around the stomach as a belt, held in a hand, coiled at the ankles, or as a throne. Upon Ganesha's forehead may be a third eye or the Shaivite sectarian mark , which consists of three horizontal lines. The Ganesha Purana prescribes a tilaka mark as well as a crescent moon on the forehead. A distinct form of Ganesha called Bhalachandra includes that iconographic element. Ganesha is often described as red in color. Specific colors are associated with certain forms. Many examples of color associations with specific meditation forms are prescribed in the Sritattvanidhi, a treatise on Hindu iconography. For example, white is associated with his representations as Heramba-Ganapati and Rina-Mochana-Ganapati (Ganapati Who Releases from Bondage). Ekadanta-Ganapati is visualized as blue during meditation in that form.
VAHANAS
The earliest Ganesha images are without a vahana (mount/vehicle). Of the eight incarnations of Ganesha described in the Mudgala Purana, Ganesha uses a mouse (shrew) in five of them, a lion in his incarnation as Vakratunda, a peacock in his incarnation as Vikata, and Shesha, the divine serpent, in his incarnation as Vighnaraja. Mohotkata uses a lion, Mayūreśvara uses a peacock, Dhumraketu uses a horse, and Gajanana uses a mouse, in the four incarnations of Ganesha listed in the Ganesha Purana. Jain depictions of Ganesha show his vahana variously as a mouse, elephant, tortoise, ram, or peacock.
Ganesha is often shown riding on or attended by a mouse, shrew or rat. Martin-Dubost says that the rat began to appear as the principal vehicle in sculptures of Ganesha in central and western India during the 7th century; the rat was always placed close to his feet. The mouse as a mount first appears in written sources in the Matsya Purana and later in the Brahmananda Purana and Ganesha Purana, where Ganesha uses it as his vehicle in his last incarnation. The Ganapati Atharvashirsa includes a meditation verse on Ganesha that describes the mouse appearing on his flag. The names Mūṣakavāhana (mouse-mount) and Ākhuketana (rat-banner) appear in the Ganesha Sahasranama.
The mouse is interpreted in several ways. According to Grimes, "Many, if not most of those who interpret Gaṇapati's mouse, do so negatively; it symbolizes tamoguṇa as well as desire". Along these lines, Michael Wilcockson says it symbolizes those who wish to overcome desires and be less selfish. Krishan notes that the rat is destructive and a menace to crops. The Sanskrit word mūṣaka (mouse) is derived from the root mūṣ (stealing, robbing). It was essential to subdue the rat as a destructive pest, a type of vighna (impediment) that needed to be overcome. According to this theory, showing Ganesha as master of the rat demonstrates his function as Vigneshvara (Lord of Obstacles) and gives evidence of his possible role as a folk grāma-devatā (village deity) who later rose to greater prominence. Martin-Dubost notes a view that the rat is a symbol suggesting that Ganesha, like the rat, penetrates even the most secret places.
ASSOCIATIONS
OBSTACLES
Ganesha is Vighneshvara or Vighnaraja or Vighnaharta (Marathi), the Lord of Obstacles, both of a material and spiritual order. He is popularly worshipped as a remover of obstacles, though traditionally he also places obstacles in the path of those who need to be checked. Paul Courtright says that "his task in the divine scheme of things, his dharma, is to place and remove obstacles. It is his particular territory, the reason for his creation."
Krishan notes that some of Ganesha's names reflect shadings of multiple roles that have evolved over time. Dhavalikar ascribes the quick ascension of Ganesha in the Hindu pantheon, and the emergence of the Ganapatyas, to this shift in emphasis from vighnakartā (obstacle-creator) to vighnahartā (obstacle-averter). However, both functions continue to be vital to his character.
BUDDHI (KNOWLEDGE)
Ganesha is considered to be the Lord of letters and learning. In Sanskrit, the word buddhi is a feminine noun that is variously translated as intelligence, wisdom, or intellect. The concept of buddhi is closely associated with the personality of Ganesha, especially in the Puranic period, when many stories stress his cleverness and love of intelligence. One of Ganesha's names in the Ganesha Purana and the Ganesha Sahasranama is Buddhipriya. This name also appears in a list of 21 names at the end of the Ganesha Sahasranama that Ganesha says are especially important. The word priya can mean "fond of", and in a marital context it can mean "lover" or "husband", so the name may mean either "Fond of Intelligence" or "Buddhi's Husband".
AUM
Ganesha is identified with the Hindu mantra Aum, also spelled Om. The term oṃkārasvarūpa (Aum is his form), when identified with Ganesha, refers to the notion that he personifies the primal sound. The Ganapati Atharvashirsa attests to this association. Chinmayananda translates the relevant passage as follows:
(O Lord Ganapati!) You are (the Trinity) Brahma, Vishnu, and Mahesa. You are Indra. You are fire [Agni] and air [Vāyu]. You are the sun [Sūrya] and the moon [Chandrama]. You are Brahman. You are (the three worlds) Bhuloka [earth], Antariksha-loka [space], and Swargaloka [heaven]. You are Om. (That is to say, You are all this).
Some devotees see similarities between the shape of Ganesha's body in iconography and the shape of Aum in the Devanāgarī and Tamil scripts.
FIRST CHAKRA
According to Kundalini yoga, Ganesha resides in the first chakra, called Muladhara (mūlādhāra). Mula means "original, main"; adhara means "base, foundation". The muladhara chakra is the principle on which the manifestation or outward expansion of primordial Divine Force rests. This association is also attested to in the Ganapati Atharvashirsa. Courtright translates this passage as follows: "[O Ganesha,] You continually dwell in the sacral plexus at the base of the spine [mūlādhāra cakra]." Thus, Ganesha has a permanent abode in every being at the Muladhara. Ganesha holds, supports and guides all other chakras, thereby "governing the forces that propel the wheel of life".
FAMILY AND CONSORTS
Though Ganesha is popularly held to be the son of Shiva and Parvati, the Puranic myths give different versions about his birth. In some he was created by Parvati, in another he was created by Shiva and Parvati, in another he appeared mysteriously and was discovered by Shiva and Parvati or he was born from the elephant headed goddess Malini after she drank Parvati's bath water that had been thrown in the river.
The family includes his brother the war god Kartikeya, who is also called Subramanya, Skanda, Murugan and other names. Regional differences dictate the order of their births. In northern India, Skanda is generally said to be the elder, while in the south, Ganesha is considered the first born. In northern India, Skanda was an important martial deity from about 500 BCE to about 600 CE, when worship of him declined significantly in northern India. As Skanda fell, Ganesha rose. Several stories tell of sibling rivalry between the brothers and may reflect sectarian tensions.
Ganesha's marital status, the subject of considerable scholarly review, varies widely in mythological stories. One pattern of myths identifies Ganesha as an unmarried brahmacari. This view is common in southern India and parts of northern India. Another pattern associates him with the concepts of Buddhi (intellect), Siddhi (spiritual power), and Riddhi (prosperity); these qualities are sometimes personified as goddesses, said to be Ganesha's wives. He also may be shown with a single consort or a nameless servant (Sanskrit: daşi). Another pattern connects Ganesha with the goddess of culture and the arts, Sarasvati or Śarda (particularly in Maharashtra). He is also associated with the goddess of luck and prosperity, Lakshmi. Another pattern, mainly prevalent in the Bengal region, links Ganesha with the banana tree, Kala Bo.
The Shiva Purana says that Ganesha had begotten two sons: Kşema (prosperity) and Lābha (profit). In northern Indian variants of this story, the sons are often said to be Śubha (auspiciouness) and Lābha. The 1975 Hindi film Jai Santoshi Maa shows Ganesha married to Riddhi and Siddhi and having a daughter named Santoshi Ma, the goddess of satisfaction. This story has no Puranic basis, but Anita Raina Thapan and Lawrence Cohen cite Santoshi Ma's cult as evidence of Ganesha's continuing evolution as a popular deity.
WOSHIP AND FESTIVALS
Ganesha is worshipped on many religious and secular occasions; especially at the beginning of ventures such as buying a vehicle or starting a business. K.N. Somayaji says, "there can hardly be a [Hindu] home [in India] which does not house an idol of Ganapati. [..] Ganapati, being the most popular deity in India, is worshipped by almost all castes and in all parts of the country". Devotees believe that if Ganesha is propitiated, he grants success, prosperity and protection against adversity.
Ganesha is a non-sectarian deity, and Hindus of all denominations invoke him at the beginning of prayers, important undertakings, and religious ceremonies. Dancers and musicians, particularly in southern India, begin performances of arts such as the Bharatnatyam dance with a prayer to Ganesha. Mantras such as Om Shri Gaṇeshāya Namah (Om, salutation to the Illustrious Ganesha) are often used. One of the most famous mantras associated with Ganesha is Om Gaṃ Ganapataye Namah (Om, Gaṃ, Salutation to the Lord of Hosts).
Devotees offer Ganesha sweets such as modaka and small sweet balls (laddus). He is often shown carrying a bowl of sweets, called a modakapātra. Because of his identification with the color red, he is often worshipped with red sandalwood paste (raktacandana) or red flowers. Dūrvā grass (Cynodon dactylon) and other materials are also used in his worship.
Festivals associated with Ganesh are Ganesh Chaturthi or Vināyaka chaturthī in the śuklapakṣa (the fourth day of the waxing moon) in the month of bhādrapada (August/September) and the Gaṇeśa jayanti (Gaṇeśa's birthday) celebrated on the cathurthī of the śuklapakṣa (fourth day of the waxing moon) in the month of māgha (January/February)."
GANESH CHATURTI
An annual festival honours Ganesha for ten days, starting on Ganesha Chaturthi, which typically falls in late August or early September. The festival begins with people bringing in clay idols of Ganesha, symbolising Ganesha's visit. The festival culminates on the day of Ananta Chaturdashi, when idols (murtis) of Ganesha are immersed in the most convenient body of water. Some families have a tradition of immersion on the 2nd, 3rd, 5th, or 7th day. In 1893, Lokmanya Tilak transformed this annual Ganesha festival from private family celebrations into a grand public event. He did so "to bridge the gap between the Brahmins and the non-Brahmins and find an appropriate context in which to build a new grassroots unity between them" in his nationalistic strivings against the British in Maharashtra. Because of Ganesha's wide appeal as "the god for Everyman", Tilak chose him as a rallying point for Indian protest against British rule. Tilak was the first to install large public images of Ganesha in pavilions, and he established the practice of submerging all the public images on the tenth day. Today, Hindus across India celebrate the Ganapati festival with great fervour, though it is most popular in the state of Maharashtra. The festival also assumes huge proportions in Mumbai, Pune, and in the surrounding belt of Ashtavinayaka temples.
TEMPLES
In Hindu temples, Ganesha is depicted in various ways: as an acolyte or subordinate deity (pãrśva-devatã); as a deity related to the principal deity (parivāra-devatã); or as the principal deity of the temple (pradhāna), treated similarly as the highest gods of the Hindu pantheon. As the god of transitions, he is placed at the doorway of many Hindu temples to keep out the unworthy, which is analogous to his role as Parvati’s doorkeeper. In addition, several shrines are dedicated to Ganesha himself, of which the Ashtavinayak (lit. "eight Ganesha (shrines)") in Maharashtra are particularly well known. Located within a 100-kilometer radius of the city of Pune, each of these eight shrines celebrates a particular form of Ganapati, complete with its own lore and legend. The eight shrines are: Morgaon, Siddhatek, Pali, Mahad, Theur, Lenyadri, Ozar and Ranjangaon.
There are many other important Ganesha temples at the following locations: Wai in Maharashtra; Ujjain in Madhya Pradesh; Jodhpur, Nagaur and Raipur (Pali) in Rajasthan; Baidyanath in Bihar; Baroda, Dholaka, and Valsad in Gujarat and Dhundiraj Temple in Varanasi, Uttar Pradesh. Prominent Ganesha temples in southern India include the following: Kanipakam in Chittoor; the Jambukeśvara Temple at Tiruchirapalli; at Rameshvaram and Suchindram in Tamil Nadu; at Malliyur, Kottarakara, Pazhavangadi, Kasargod in Kerala, Hampi, and Idagunji in Karnataka; and Bhadrachalam in Andhra Pradesh.
T. A. Gopinatha notes, "Every village however small has its own image of Vighneśvara (Vigneshvara) with or without a temple to house it in. At entrances of villages and forts, below pīpaḹa (Sacred fig) trees [...], in a niche [...] in temples of Viṣṇu (Vishnu) as well as Śiva (Shiva) and also in separate shrines specially constructed in Śiva temples [...]; the figure of Vighneśvara is invariably seen." Ganesha temples have also been built outside of India, including southeast Asia, Nepal (including the four Vinayaka shrines in the Kathmandu valley), and in several western countries.
RISE TO PROMINENCE
FIRST APEARANCE
Ganesha appeared in his classic form as a clearly recognizable deity with well-defined iconographic attributes in the early 4th to 5th centuries. Shanti Lal Nagar says that the earliest known iconic image of Ganesha is in the niche of the Shiva temple at Bhumra, which has been dated to the Gupta period. His independent cult appeared by about the 10th century. Narain summarizes the controversy between devotees and academics regarding the development of Ganesha as follows:
What is inscrutable is the somewhat dramatic appearance of Gaņeśa on the historical scene. His antecedents are not clear. His wide acceptance and popularity, which transcend sectarian and territorial limits, are indeed amazing. On the one hand there is the pious belief of the orthodox devotees in Gaņeśa's Vedic origins and in the Purāṇic explanations contained in the confusing, but nonetheless interesting, mythology. On the other hand there are doubts about the existence of the idea and the icon of this deity" before the fourth to fifth century A.D. ... [I]n my opinion, indeed there is no convincing evidence of the existence of this divinity prior to the fifth century.
POSSIBLE INFLUENCES
Courtright reviews various speculative theories about the early history of Ganesha, including supposed tribal traditions and animal cults, and dismisses all of them in this way:
In the post 600 BC period there is evidence of people and places named after the animal. The motif appears on coins and sculptures.
Thapan's book on the development of Ganesha devotes a chapter to speculations about the role elephants had in early India but concludes that, "although by the second century CE the elephant-headed yakṣa form exists it cannot be presumed to represent Gaṇapati-Vināyaka. There is no evidence of a deity by this name having an elephant or elephant-headed form at this early stage. Gaṇapati-Vināyaka had yet to make his debut."
One theory of the origin of Ganesha is that he gradually came to prominence in connection with the four Vinayakas (Vināyakas). In Hindu mythology, the Vināyakas were a group of four troublesome demons who created obstacles and difficulties but who were easily propitiated. The name Vināyaka is a common name for Ganesha both in the Purāṇas and in Buddhist Tantras. Krishan is one of the academics who accepts this view, stating flatly of Ganesha, "He is a non-vedic god. His origin is to be traced to the four Vināyakas, evil spirits, of the Mānavagŗhyasūtra (7th–4th century BCE) who cause various types of evil and suffering". Depictions of elephant-headed human figures, which some identify with Ganesha, appear in Indian art and coinage as early as the 2nd century. According to Ellawala, the elephant-headed Ganesha as lord of the Ganas was known to the people of Sri Lanka in the early pre-Christian era.
A metal plate depiction of Ganesha had been discovered in 1993, in Iran, it dated back to 1,200 BCE. Another one was discovered much before, in Lorestan Province of Iran.
First Ganesha's terracotta images are from 1st century CE found in Ter, Pal, Verrapuram and Chandraketugarh. These figures are small, with elephant head, two arms, and chubby physique. The earliest Ganesha icons in stone were carved in Mathura during Kushan times (2nd-3rd centuries CE).
VEDIC AND EPIC LITERATURE
The title "Leader of the group" (Sanskrit: gaṇapati) occurs twice in the Rig Veda, but in neither case does it refer to the modern Ganesha. The term appears in RV 2.23.1 as a title for Brahmanaspati, according to commentators. While this verse doubtless refers to Brahmanaspati, it was later adopted for worship of Ganesha and is still used today. In rejecting any claim that this passage is evidence of Ganesha in the Rig Veda, Ludo Rocher says that it "clearly refers to Bṛhaspati—who is the deity of the hymn—and Bṛhaspati only". Equally clearly, the second passage (RV 10.112.9) refers to Indra, who is given the epithet 'gaṇapati', translated "Lord of the companies (of the Maruts)." However, Rocher notes that the more recent Ganapatya literature often quotes the Rigvedic verses to give Vedic respectability to Ganesha .
Two verses in texts belonging to Black Yajurveda, Maitrāyaṇīya Saṃhitā (2.9.1) and Taittirīya Āraṇyaka (10.1), appeal to a deity as "the tusked one" (Dantiḥ), "elephant-faced" (Hastimukha), and "with a curved trunk" (Vakratuņḍa). These names are suggestive of Ganesha, and the 14th century commentator Sayana explicitly establishes this identification. The description of Dantin, possessing a twisted trunk (vakratuṇḍa) and holding a corn-sheaf, a sugar cane, and a club, is so characteristic of the Puranic Ganapati that Heras says "we cannot resist to accept his full identification with this Vedic Dantin". However, Krishan considers these hymns to be post-Vedic additions. Thapan reports that these passages are "generally considered to have been interpolated". Dhavalikar says, "the references to the elephant-headed deity in the Maitrāyaṇī Saṃhitā have been proven to be very late interpolations, and thus are not very helpful for determining the early formation of the deity".
Ganesha does not appear in Indian epic literature that is dated to the Vedic period. A late interpolation to the epic poem Mahabharata says that the sage Vyasa (Vyāsa) asked Ganesha to serve as his scribe to transcribe the poem as he dictated it to him. Ganesha agreed but only on condition that Vyasa recite the poem uninterrupted, that is, without pausing. The sage agreed, but found that to get any rest he needed to recite very complex passages so Ganesha would have to ask for clarifications. The story is not accepted as part of the original text by the editors of the critical edition of the Mahabharata, in which the twenty-line story is relegated to a footnote in an appendix. The story of Ganesha acting as the scribe occurs in 37 of the 59 manuscripts consulted during preparation of the critical edition. Ganesha's association with mental agility and learning is one reason he is shown as scribe for Vyāsa's dictation of the Mahabharata in this interpolation. Richard L. Brown dates the story to the 8th century, and Moriz Winternitz concludes that it was known as early as c. 900, but it was not added to the Mahabharata some 150 years later. Winternitz also notes that a distinctive feature in South Indian manuscripts of the Mahabharata is their omission of this Ganesha legend. The term vināyaka is found in some recensions of the Śāntiparva and Anuśāsanaparva that are regarded as interpolations. A reference to Vighnakartṛīṇām ("Creator of Obstacles") in Vanaparva is also believed to be an interpolation and does not appear in the critical edition.
PURANIC PERIOD
Stories about Ganesha often occur in the Puranic corpus. Brown notes while the Puranas "defy precise chronological ordering", the more detailed narratives of Ganesha's life are in the late texts, c. 600–1300. Yuvraj Krishan says that the Puranic myths about the birth of Ganesha and how he acquired an elephant's head are in the later Puranas, which were composed from c. 600 onwards. He elaborates on the matter to say that references to Ganesha in the earlier Puranas, such as the Vayu and Brahmanda Puranas, are later interpolations made during the 7th to 10th centuries.
In his survey of Ganesha's rise to prominence in Sanskrit literature, Ludo Rocher notes that:
Above all, one cannot help being struck by the fact that the numerous stories surrounding Gaṇeśa concentrate on an unexpectedly limited number of incidents. These incidents are mainly three: his birth and parenthood, his elephant head, and his single tusk. Other incidents are touched on in the texts, but to a far lesser extent.
Ganesha's rise to prominence was codified in the 9th century, when he was formally included as one of the five primary deities of Smartism. The 9th-century philosopher Adi Shankara popularized the "worship of the five forms" (Panchayatana puja) system among orthodox Brahmins of the Smarta tradition. This worship practice invokes the five deities Ganesha, Vishnu, Shiva, Devi, and Surya. Adi Shankara instituted the tradition primarily to unite the principal deities of these five major sects on an equal status. This formalized the role of Ganesha as a complementary deity.
SCRIPTURES
Once Ganesha was accepted as one of the five principal deities of Brahmanism, some Brahmins (brāhmaṇas) chose to worship Ganesha as their principal deity. They developed the Ganapatya tradition, as seen in the Ganesha Purana and the Mudgala Purana.
The date of composition for the Ganesha Purana and the Mudgala Purana - and their dating relative to one another - has sparked academic debate. Both works were developed over time and contain age-layered strata. Anita Thapan reviews comments about dating and provides her own judgement. "It seems likely that the core of the Ganesha Purana appeared around the twelfth and thirteenth centuries", she says, "but was later interpolated." Lawrence W. Preston considers the most reasonable date for the Ganesha Purana to be between 1100 and 1400, which coincides with the apparent age of the sacred sites mentioned by the text.
R.C. Hazra suggests that the Mudgala Purana is older than the Ganesha Purana, which he dates between 1100 and 1400. However, Phyllis Granoff finds problems with this relative dating and concludes that the Mudgala Purana was the last of the philosophical texts concerned with Ganesha. She bases her reasoning on the fact that, among other internal evidence, the Mudgala Purana specifically mentions the Ganesha Purana as one of the four Puranas (the Brahma, the Brahmanda, the Ganesha, and the Mudgala Puranas) which deal at length with Ganesha. While the kernel of the text must be old, it was interpolated until the 17th and 18th centuries as the worship of Ganapati became more important in certain regions. Another highly regarded scripture, the Ganapati Atharvashirsa, was probably composed during the 16th or 17th centuries.
BEYOND INDIA AND HINDUISM
Commercial and cultural contacts extended India's influence in western and southeast Asia. Ganesha is one of a number of Hindu deities who reached foreign lands as a result.
Ganesha was particularly worshipped by traders and merchants, who went out of India for commercial ventures. From approximately the 10th century onwards, new networks of exchange developed including the formation of trade guilds and a resurgence of money circulation. During this time, Ganesha became the principal deity associated with traders. The earliest inscription invoking Ganesha before any other deity is associated with the merchant community.
Hindus migrated to Maritime Southeast Asia and took their culture, including Ganesha, with them. Statues of Ganesha are found throughout the region, often beside Shiva sanctuaries. The forms of Ganesha found in Hindu art of Java, Bali, and Borneo show specific regional influences. The spread of Hindu culture to southeast Asia established Ganesha in modified forms in Burma, Cambodia, and Thailand. In Indochina, Hinduism and Buddhism were practiced side by side, and mutual influences can be seen in the iconography of Ganesha in the region. In Thailand, Cambodia, and among the Hindu classes of the Chams in Vietnam, Ganesha was mainly thought of as a remover of obstacles. Today in Buddhist Thailand, Ganesha is regarded as a remover of obstacles, the god of success.
Before the arrival of Islam, Afghanistan had close cultural ties with India, and the adoration of both Hindu and Buddhist deities was practiced. Examples of sculptures from the 5th to the 7th centuries have survived, suggesting that the worship of Ganesha was then in vogue in the region.
Ganesha appears in Mahayana Buddhism, not only in the form of the Buddhist god Vināyaka, but also as a Hindu demon form with the same name. His image appears in Buddhist sculptures during the late Gupta period. As the Buddhist god Vināyaka, he is often shown dancing. This form, called Nṛtta Ganapati, was popular in northern India, later adopted in Nepal, and then in Tibet. In Nepal, the Hindu form of Ganesha, known as Heramba, is popular; he has five heads and rides a lion. Tibetan representations of Ganesha show ambivalent views of him. A Tibetan rendering of Ganapati is tshogs bdag. In one Tibetan form, he is shown being trodden under foot by Mahākāla, (Shiva) a popular Tibetan deity. Other depictions show him as the Destroyer of Obstacles, and sometimes dancing. Ganesha appears in China and Japan in forms that show distinct regional character. In northern China, the earliest known stone statue of Ganesha carries an inscription dated to 531. In Japan, where Ganesha is known as Kangiten, the Ganesha cult was first mentioned in 806.
The canonical literature of Jainism does not mention the worship of Ganesha. However, Ganesha is worshipped by most Jains, for whom he appears to have taken over certain functions of Kubera. Jain connections with the trading community support the idea that Jainism took up Ganesha worship as a result of commercial connections. The earliest known Jain Ganesha statue dates to about the 9th century. A 15th-century Jain text lists procedures for the installation of Ganapati images. Images of Ganesha appear in the Jain temples of Rajasthan and Gujarat.
WIKIPEDIA
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