Scanned from the negative.

 

Rolleicord Va II

Schneider-Kreuznach Xenar 75mm f.3.5

Ilford HP5

Williamsport, PA. June 2022.

 

If you would like to use THIS picture in any sort of media elsewhere (such as newspaper or article), please send me a Flickrmail or send me an e-mail at natehenderson6@gmail.com.

Filleted lugged direct mount brake high performance fat tire road bike. Every braze on is hand filed, sculpted or custom machined giving you lots of details to discover the closer you look. Carefully painted by Conor at Metal guru. All contact points, drop outs, braze on’s and internal cable routing ports are stainless. But make no mistake this bike is meant to be ridden as hard as you can dish out. ee direct mount brakes, Campagnolo SR group, WTO wheels, Deda cockpit built up by Tommy at Cutlass Velo and photographed by Keith

Directed and Multimedia Design by Mario El Caponi Mendoza

Written by Caridad Svich

Associate Director and Photo by Alyssa Hitchcock

Direct Rail Services 37716 at Brundall

She delights in humiliation and transforming men into animals.

37609 gets away from Valley with the return to Crewe , leaving one FNA in the compound.

Edinburgh 13/9/14

ift.tt/1NYDdRv

53 year old English Electric Type 3 Class 37 Co-Co diesel Co-Co locomotive 37409 'Lord Hinton' as owned and operated by Direct Rail Services in the low level sidings just outside Norwich Station at the end of the Great Eastern Main Line in Norfolk (UK).

 

37409 was built at the English Electric Vulcan Foundry Newton le Willows and entered service as D6970 on March 4th 1965.

 

Note the classic British Rail (large) double arrow logo on the side of the locomotive.

 

The 'double arrow' first appeared in 1965 with the British Transport Commission's rebrand of British Railways into British Rail.

 

The 'double arrow' logo was designed by Gerald Burney and is designed to show the directions of travel on a twin track line. It is brilliantly simplistic, instantly recognisable and arguably one of the most enduring of any logo design for a UK only brand.

 

The British Rail 'large logo' livery first appeared on a [Class 56] locomotive in 1978.

 

Despite privatisation and the end of British Rail from 1997 the double arrow remains in use on tickets, direction signs and as the National Rail brand logo.

 

www.flickr.com/photos/stuart166axe/tags/class37/

 

Photograph taken by and copyright of my regular photostream contributor David and is posted here with very kind permission.

7D2_7513

The latest brochure request direct mailer for Cox & Kings, silver foil onto colour plan by GF Smith.

 

Winner, The Travel Marketing Awards 2012 'best print direct marketing'.

Direct Flash autoportret

Formation humaine et militaire initiale au camp militaire de la courtine

Crédit photographique : © École polytechnique - J.Barande

Segedunum was a Roman fort at modern-day Wallsend, North Tyneside in North East England. The fort lay at the eastern end of Hadrian's Wall near the banks of the River Tyne. It was in use for approximately 300 years from around 122 AD to almost 400. Today Segedunum is the most thoroughly excavated fort along Hadrian's Wall, and is operated as Segedunum Roman Fort, Baths and Museum. It forms part of the Hadrian's Wall UNESCO World Heritage Site.

 

Etymology

Five places named Segedunum are known to have existed in the Roman empire, one each in Britain and Germany and three in Gaul.

 

The name Segedunum is known from the Notitia Dignitatum of the 4th century, but there is no consensus on its meaning. The various conjectures include "derived from the Celtic for 'powerful' or 'victorious'", "derived from the [Celtic] words sego ('strength') and dunum ('fortified place')", "Romano-British Segedunum 'Strong-fort'", and "Celtic sechdun or 'dry hill'".

 

The first element of the name is attested widely in Gaul, Spain, Germany and Italy, and derives from the Indo-European root segh-, which is reflected in various later European languages with similar meanings: Irish seg-, segh- 'strength, vigour', Welsh hy 'daring, bold', German Sieg 'victory', and so on. As applied to place names, it appears to have had the meaning of "place of strength" or "place of victory". The second element, -dunum, is a Celtic term widely attested across Britain and Gaul and typically meant a fort. Thus Segedunum probably had the meaning of "strong fort" or "victory fort".

 

History

The Roman wall originally terminated at the fort of Pons Aelius (Newcastle upon Tyne) begun in 122 AD. Subsequently, in about 127 AD, the wall was extended further east by 4 mi (6 km), possibly to protect the river crossing at Pons Aelius, passing through present-day Byker to the new fort of Segedunum. The new section of wall was narrower than those previously built, being 7 feet 6 inches (2.29 m) wide on a foundation of 8 feet (2.4 m). Unlike the rest of the wall, the extension had no Vallum ditch and embankment on the south side. It was apparently not needed here because its role was performed by the River Tyne.

 

The fort of Segedunum measured 453 feet (138 m) from north to south and 393 feet (120 m) from east to west, covering an area of 4.1 acres (17,000 m2). A wide ditch and an earth embankment surrounded the fort on all sides. It had four double gates with the east, west and north gates opening outside the wall and only the south gate opening within the wall. The wall joined to the west wall of the fort just south of the west gate. From the southeast angle of the fort, a 6 feet 6 inches (2 m) wide wall ran down to the riverbank and extended at least as far as the low water level.

 

There is evidence that there was an extensive vicus, or village surrounding the fort, including the area to the north of the wall.

 

Garrison

The original garrison of Segedunum is unknown, but in the 2nd century Cohors II Nerviorum was stationed there. In the 3rd and 4th centuries the part-mounted Fourth Cohort of the Lingones occupied the fort, as recorded in the Notitia Dignitatum. Both units were 600 strong, consisting of 120 cavalry and 480 infantry.

 

Subsequent history

Sometime round about 400 AD the fort was abandoned. For centuries the area remained as open farmland, but in the 18th century, collieries were sunk near the fort and the area gradually became a populous pit village. Eventually, in 1884, the whole fort disappeared under terraced housing.

 

In 1929 some excavations were carried out which recorded the outline of the fort. The local authority marked out this outline in white paving stones. In the 1970s the terraced houses covering the site were demolished.

 

A section of Hadrian's Wall was excavated and a reconstruction built in the early 1990s. The Segedunum project began in January 1997 with a series of excavations in and around the Fort, as well as the construction of the bath house and the conversion of former Swan Hunter shipyard buildings to house the new museum. Segedunum Roman Fort, Baths & Museum opened to the public in June 2000.

 

Today

The site of the fort now contains the excavated remains of the buildings' foundation of the original fort, as well as a reconstructed Roman military bathhouse based on excavated examples at Vindolanda and Chesters forts. A museum contains items of interest that were found when the site was excavated, and a large observation tower overlooks the site. A portion of the original wall is visible across the street from the museum, and a reconstruction of what the whole wall might have looked like. The central section of Hadrian's Wall was erected atop the Whin Sill, a geological formation that offers a natural topographic defence against invaders or immigrants from the north. However at the eastern end of the wall, the main topographic defence was the River Tyne itself, and the very final stretch of the wall ran down from Segedunum fort to the river's edge. There may have been a statue or monument to mark the very end of the wall, but if there ever was, it no longer exists.

 

North Tyneside Council provided accommodation in the newly built Battle Hill Estate for the owners of all the houses demolished when the site was cleared. The name Wallsend comes from Segedunum being at the easternmost end of Hadrian's Wall; the westernmost end is at Bowness-on-Solway.

 

Roman Britain was the territory that became the Roman province of Britannia after the Roman conquest of Britain, consisting of a large part of the island of Great Britain. The occupation lasted from AD 43 to AD 410.

 

Julius Caesar invaded Britain in 55 and 54 BC as part of his Gallic Wars. According to Caesar, the Britons had been overrun or culturally assimilated by the Belgae during the British Iron Age and had been aiding Caesar's enemies. The Belgae were the only Celtic tribe to cross the sea into Britain, for to all other Celtic tribes this land was unknown. He received tribute, installed the friendly king Mandubracius over the Trinovantes, and returned to Gaul. Planned invasions under Augustus were called off in 34, 27, and 25 BC. In 40 AD, Caligula assembled 200,000 men at the Channel on the continent, only to have them gather seashells (musculi) according to Suetonius, perhaps as a symbolic gesture to proclaim Caligula's victory over the sea. Three years later, Claudius directed four legions to invade Britain and restore the exiled king Verica over the Atrebates. The Romans defeated the Catuvellauni, and then organized their conquests as the province of Britain. By 47 AD, the Romans held the lands southeast of the Fosse Way. Control over Wales was delayed by reverses and the effects of Boudica's uprising, but the Romans expanded steadily northward.

 

The conquest of Britain continued under command of Gnaeus Julius Agricola (77–84), who expanded the Roman Empire as far as Caledonia. In mid-84 AD, Agricola faced the armies of the Caledonians, led by Calgacus, at the Battle of Mons Graupius. Battle casualties were estimated by Tacitus to be upwards of 10,000 on the Caledonian side and about 360 on the Roman side. The bloodbath at Mons Graupius concluded the forty-year conquest of Britain, a period that possibly saw between 100,000 and 250,000 Britons killed. In the context of pre-industrial warfare and of a total population of Britain of c. 2 million, these are very high figures.

 

Under the 2nd-century emperors Hadrian and Antoninus Pius, two walls were built to defend the Roman province from the Caledonians, whose realms in the Scottish Highlands were never controlled. Around 197 AD, the Severan Reforms divided Britain into two provinces: Britannia Superior and Britannia Inferior. During the Diocletian Reforms, at the end of the 3rd century, Britannia was divided into four provinces under the direction of a vicarius, who administered the Diocese of the Britains. A fifth province, Valentia, is attested in the later 4th century. For much of the later period of the Roman occupation, Britannia was subject to barbarian invasions and often came under the control of imperial usurpers and imperial pretenders. The final Roman withdrawal from Britain occurred around 410; the native kingdoms are considered to have formed Sub-Roman Britain after that.

 

Following the conquest of the Britons, a distinctive Romano-British culture emerged as the Romans introduced improved agriculture, urban planning, industrial production, and architecture. The Roman goddess Britannia became the female personification of Britain. After the initial invasions, Roman historians generally only mention Britain in passing. Thus, most present knowledge derives from archaeological investigations and occasional epigraphic evidence lauding the Britannic achievements of an emperor. Roman citizens settled in Britain from many parts of the Empire.

 

History

Britain was known to the Classical world. The Greeks, the Phoenicians and the Carthaginians traded for Cornish tin in the 4th century BC. The Greeks referred to the Cassiterides, or "tin islands", and placed them near the west coast of Europe. The Carthaginian sailor Himilco is said to have visited the island in the 6th or 5th century BC and the Greek explorer Pytheas in the 4th. It was regarded as a place of mystery, with some writers refusing to believe it existed.

 

The first direct Roman contact was when Julius Caesar undertook two expeditions in 55 and 54 BC, as part of his conquest of Gaul, believing the Britons were helping the Gallic resistance. The first expedition was more a reconnaissance than a full invasion and gained a foothold on the coast of Kent but was unable to advance further because of storm damage to the ships and a lack of cavalry. Despite the military failure, it was a political success, with the Roman Senate declaring a 20-day public holiday in Rome to honour the unprecedented achievement of obtaining hostages from Britain and defeating Belgic tribes on returning to the continent.

 

The second invasion involved a substantially larger force and Caesar coerced or invited many of the native Celtic tribes to pay tribute and give hostages in return for peace. A friendly local king, Mandubracius, was installed, and his rival, Cassivellaunus, was brought to terms. Hostages were taken, but historians disagree over whether any tribute was paid after Caesar returned to Gaul.

 

Caesar conquered no territory and left no troops behind, but he established clients and brought Britain into Rome's sphere of influence. Augustus planned invasions in 34, 27 and 25 BC, but circumstances were never favourable, and the relationship between Britain and Rome settled into one of diplomacy and trade. Strabo, writing late in Augustus's reign, claimed that taxes on trade brought in more annual revenue than any conquest could. Archaeology shows that there was an increase in imported luxury goods in southeastern Britain. Strabo also mentions British kings who sent embassies to Augustus, and Augustus's own Res Gestae refers to two British kings he received as refugees. When some of Tiberius's ships were carried to Britain in a storm during his campaigns in Germany in 16 AD, they came back with tales of monsters.

 

Rome appears to have encouraged a balance of power in southern Britain, supporting two powerful kingdoms: the Catuvellauni, ruled by the descendants of Tasciovanus, and the Atrebates, ruled by the descendants of Commius. This policy was followed until 39 or 40 AD, when Caligula received an exiled member of the Catuvellaunian dynasty and planned an invasion of Britain that collapsed in farcical circumstances before it left Gaul. When Claudius successfully invaded in 43 AD, it was in aid of another fugitive British ruler, Verica of the Atrebates.

 

Roman invasion

The invasion force in 43 AD was led by Aulus Plautius,[26] but it is unclear how many legions were sent. The Legio II Augusta, commanded by future emperor Vespasian, was the only one directly attested to have taken part. The Legio IX Hispana, the XIV Gemina (later styled Martia Victrix) and the XX (later styled Valeria Victrix) are known to have served during the Boudican Revolt of 60/61, and were probably there since the initial invasion. This is not certain because the Roman army was flexible, with units being moved around whenever necessary. The IX Hispana may have been permanently stationed, with records showing it at Eboracum (York) in 71 and on a building inscription there dated 108, before being destroyed in the east of the Empire, possibly during the Bar Kokhba revolt.

 

The invasion was delayed by a troop mutiny until an imperial freedman persuaded them to overcome their fear of crossing the Ocean and campaigning beyond the limits of the known world. They sailed in three divisions, and probably landed at Richborough in Kent; at least part of the force may have landed near Fishbourne, West Sussex.

 

The Catuvellauni and their allies were defeated in two battles: the first, assuming a Richborough landing, on the river Medway, the second on the river Thames. One of their leaders, Togodumnus, was killed, but his brother Caratacus survived to continue resistance elsewhere. Plautius halted at the Thames and sent for Claudius, who arrived with reinforcements, including artillery and elephants, for the final march to the Catuvellaunian capital, Camulodunum (Colchester). Vespasian subdued the southwest, Cogidubnus was set up as a friendly king of several territories, and treaties were made with tribes outside direct Roman control.

 

Establishment of Roman rule

After capturing the south of the island, the Romans turned their attention to what is now Wales. The Silures, Ordovices and Deceangli remained implacably opposed to the invaders and for the first few decades were the focus of Roman military attention, despite occasional minor revolts among Roman allies like the Brigantes and the Iceni. The Silures were led by Caratacus, and he carried out an effective guerrilla campaign against Governor Publius Ostorius Scapula. Finally, in 51, Ostorius lured Caratacus into a set-piece battle and defeated him. The British leader sought refuge among the Brigantes, but their queen, Cartimandua, proved her loyalty by surrendering him to the Romans. He was brought as a captive to Rome, where a dignified speech he made during Claudius's triumph persuaded the emperor to spare his life. The Silures were still not pacified, and Cartimandua's ex-husband Venutius replaced Caratacus as the most prominent leader of British resistance.

 

On Nero's accession, Roman Britain extended as far north as Lindum. Gaius Suetonius Paulinus, the conqueror of Mauretania (modern day Algeria and Morocco), then became governor of Britain, and in 60 and 61 he moved against Mona (Anglesey) to settle accounts with Druidism once and for all. Paulinus led his army across the Menai Strait and massacred the Druids and burnt their sacred groves.

 

While Paulinus was campaigning in Mona, the southeast of Britain rose in revolt under the leadership of Boudica. She was the widow of the recently deceased king of the Iceni, Prasutagus. The Roman historian Tacitus reports that Prasutagus had left a will leaving half his kingdom to Nero in the hope that the remainder would be left untouched. He was wrong. When his will was enforced, Rome[clarification needed] responded by violently seizing the tribe's lands in full. Boudica protested. In consequence, Rome[clarification needed] punished her and her daughters by flogging and rape. In response, the Iceni, joined by the Trinovantes, destroyed the Roman colony at Camulodunum (Colchester) and routed the part of the IXth Legion that was sent to relieve it. Paulinus rode to London (then called Londinium), the rebels' next target, but concluded it could not be defended. Abandoned, it was destroyed, as was Verulamium (St. Albans). Between seventy and eighty thousand people are said to have been killed in the three cities. But Paulinus regrouped with two of the three legions still available to him, chose a battlefield, and, despite being outnumbered by more than twenty to one, defeated the rebels in the Battle of Watling Street. Boudica died not long afterwards, by self-administered poison or by illness. During this time, the Emperor Nero considered withdrawing Roman forces from Britain altogether.

 

There was further turmoil in 69, the "Year of the Four Emperors". As civil war raged in Rome, weak governors were unable to control the legions in Britain, and Venutius of the Brigantes seized his chance. The Romans had previously defended Cartimandua against him, but this time were unable to do so. Cartimandua was evacuated, and Venutius was left in control of the north of the country. After Vespasian secured the empire, his first two appointments as governor, Quintus Petillius Cerialis and Sextus Julius Frontinus, took on the task of subduing the Brigantes and Silures respectively.[38] Frontinus extended Roman rule to all of South Wales, and initiated exploitation of the mineral resources, such as the gold mines at Dolaucothi.

 

In the following years, the Romans conquered more of the island, increasing the size of Roman Britain. Governor Gnaeus Julius Agricola, father-in-law to the historian Tacitus, conquered the Ordovices in 78. With the XX Valeria Victrix legion, Agricola defeated the Caledonians in 84 at the Battle of Mons Graupius, in north-east Scotland. This was the high-water mark of Roman territory in Britain: shortly after his victory, Agricola was recalled from Britain back to Rome, and the Romans initially retired to a more defensible line along the Forth–Clyde isthmus, freeing soldiers badly needed along other frontiers.

 

For much of the history of Roman Britain, a large number of soldiers were garrisoned on the island. This required that the emperor station a trusted senior man as governor of the province. As a result, many future emperors served as governors or legates in this province, including Vespasian, Pertinax, and Gordian I.

 

Roman military organisation in the north

In 84 AD

In 84 AD

 

In 155 AD

In 155 AD

 

Hadrian's Wall, and Antonine Wall

There is no historical source describing the decades that followed Agricola's recall. Even the name of his replacement is unknown. Archaeology has shown that some Roman forts south of the Forth–Clyde isthmus were rebuilt and enlarged; others appear to have been abandoned. By 87 the frontier had been consolidated on the Stanegate. Roman coins and pottery have been found circulating at native settlement sites in the Scottish Lowlands in the years before 100, indicating growing Romanisation. Some of the most important sources for this era are the writing tablets from the fort at Vindolanda in Northumberland, mostly dating to 90–110. These tablets provide evidence for the operation of a Roman fort at the edge of the Roman Empire, where officers' wives maintained polite society while merchants, hauliers and military personnel kept the fort operational and supplied.

 

Around 105 there appears to have been a serious setback at the hands of the tribes of the Picts: several Roman forts were destroyed by fire, with human remains and damaged armour at Trimontium (at modern Newstead, in SE Scotland) indicating hostilities at least at that site.[citation needed] There is also circumstantial evidence that auxiliary reinforcements were sent from Germany, and an unnamed British war of the period is mentioned on the gravestone of a tribune of Cyrene. Trajan's Dacian Wars may have led to troop reductions in the area or even total withdrawal followed by slighting of the forts by the Picts rather than an unrecorded military defeat. The Romans were also in the habit of destroying their own forts during an orderly withdrawal, in order to deny resources to an enemy. In either case, the frontier probably moved south to the line of the Stanegate at the Solway–Tyne isthmus around this time.

 

A new crisis occurred at the beginning of Hadrian's reign): a rising in the north which was suppressed by Quintus Pompeius Falco. When Hadrian reached Britannia on his famous tour of the Roman provinces around 120, he directed an extensive defensive wall, known to posterity as Hadrian's Wall, to be built close to the line of the Stanegate frontier. Hadrian appointed Aulus Platorius Nepos as governor to undertake this work who brought the Legio VI Victrix legion with him from Germania Inferior. This replaced the famous Legio IX Hispana, whose disappearance has been much discussed. Archaeology indicates considerable political instability in Scotland during the first half of the 2nd century, and the shifting frontier at this time should be seen in this context.

 

In the reign of Antoninus Pius (138–161) the Hadrianic border was briefly extended north to the Forth–Clyde isthmus, where the Antonine Wall was built around 142 following the military reoccupation of the Scottish lowlands by a new governor, Quintus Lollius Urbicus.

 

The first Antonine occupation of Scotland ended as a result of a further crisis in 155–157, when the Brigantes revolted. With limited options to despatch reinforcements, the Romans moved their troops south, and this rising was suppressed by Governor Gnaeus Julius Verus. Within a year the Antonine Wall was recaptured, but by 163 or 164 it was abandoned. The second occupation was probably connected with Antoninus's undertakings to protect the Votadini or his pride in enlarging the empire, since the retreat to the Hadrianic frontier occurred not long after his death when a more objective strategic assessment of the benefits of the Antonine Wall could be made. The Romans did not entirely withdraw from Scotland at this time: the large fort at Newstead was maintained along with seven smaller outposts until at least 180.

 

During the twenty-year period following the reversion of the frontier to Hadrian's Wall in 163/4, Rome was concerned with continental issues, primarily problems in the Danubian provinces. Increasing numbers of hoards of buried coins in Britain at this time indicate that peace was not entirely achieved. Sufficient Roman silver has been found in Scotland to suggest more than ordinary trade, and it is likely that the Romans were reinforcing treaty agreements by paying tribute to their implacable enemies, the Picts.

 

In 175, a large force of Sarmatian cavalry, consisting of 5,500 men, arrived in Britannia, probably to reinforce troops fighting unrecorded uprisings. In 180, Hadrian's Wall was breached by the Picts and the commanding officer or governor was killed there in what Cassius Dio described as the most serious war of the reign of Commodus. Ulpius Marcellus was sent as replacement governor and by 184 he had won a new peace, only to be faced with a mutiny from his own troops. Unhappy with Marcellus's strictness, they tried to elect a legate named Priscus as usurper governor; he refused, but Marcellus was lucky to leave the province alive. The Roman army in Britannia continued its insubordination: they sent a delegation of 1,500 to Rome to demand the execution of Tigidius Perennis, a Praetorian prefect who they felt had earlier wronged them by posting lowly equites to legate ranks in Britannia. Commodus met the party outside Rome and agreed to have Perennis killed, but this only made them feel more secure in their mutiny.

 

The future emperor Pertinax (lived 126–193) was sent to Britannia to quell the mutiny and was initially successful in regaining control, but a riot broke out among the troops. Pertinax was attacked and left for dead, and asked to be recalled to Rome, where he briefly succeeded Commodus as emperor in 192.

 

3rd century

The death of Commodus put into motion a series of events which eventually led to civil war. Following the short reign of Pertinax, several rivals for the emperorship emerged, including Septimius Severus and Clodius Albinus. The latter was the new governor of Britannia, and had seemingly won the natives over after their earlier rebellions; he also controlled three legions, making him a potentially significant claimant. His sometime rival Severus promised him the title of Caesar in return for Albinus's support against Pescennius Niger in the east. Once Niger was neutralised, Severus turned on his ally in Britannia; it is likely that Albinus saw he would be the next target and was already preparing for war.

 

Albinus crossed to Gaul in 195, where the provinces were also sympathetic to him, and set up at Lugdunum. Severus arrived in February 196, and the ensuing battle was decisive. Albinus came close to victory, but Severus's reinforcements won the day, and the British governor committed suicide. Severus soon purged Albinus's sympathisers and perhaps confiscated large tracts of land in Britain as punishment. Albinus had demonstrated the major problem posed by Roman Britain. In order to maintain security, the province required the presence of three legions, but command of these forces provided an ideal power base for ambitious rivals. Deploying those legions elsewhere would strip the island of its garrison, leaving the province defenceless against uprisings by the native Celtic tribes and against invasion by the Picts and Scots.

 

The traditional view is that northern Britain descended into anarchy during Albinus's absence. Cassius Dio records that the new Governor, Virius Lupus, was obliged to buy peace from a fractious northern tribe known as the Maeatae. The succession of militarily distinguished governors who were subsequently appointed suggests that enemies of Rome were posing a difficult challenge, and Lucius Alfenus Senecio's report to Rome in 207 describes barbarians "rebelling, over-running the land, taking loot and creating destruction". In order to rebel, of course, one must be a subject – the Maeatae clearly did not consider themselves such. Senecio requested either reinforcements or an Imperial expedition, and Severus chose the latter, despite being 62 years old. Archaeological evidence shows that Senecio had been rebuilding the defences of Hadrian's Wall and the forts beyond it, and Severus's arrival in Britain prompted the enemy tribes to sue for peace immediately. The emperor had not come all that way to leave without a victory, and it is likely that he wished to provide his teenage sons Caracalla and Geta with first-hand experience of controlling a hostile barbarian land.

 

Northern campaigns, 208–211

An invasion of Caledonia led by Severus and probably numbering around 20,000 troops moved north in 208 or 209, crossing the Wall and passing through eastern Scotland on a route similar to that used by Agricola. Harried by punishing guerrilla raids by the northern tribes and slowed by an unforgiving terrain, Severus was unable to meet the Caledonians on a battlefield. The emperor's forces pushed north as far as the River Tay, but little appears to have been achieved by the invasion, as peace treaties were signed with the Caledonians. By 210 Severus had returned to York, and the frontier had once again become Hadrian's Wall. He assumed the title Britannicus but the title meant little with regard to the unconquered north, which clearly remained outside the authority of the Empire. Almost immediately, another northern tribe, the Maeatae, went to war. Caracalla left with a punitive expedition, but by the following year his ailing father had died and he and his brother left the province to press their claim to the throne.

 

As one of his last acts, Severus tried to solve the problem of powerful and rebellious governors in Britain by dividing the province into Britannia Superior and Britannia Inferior. This kept the potential for rebellion in check for almost a century. Historical sources provide little information on the following decades, a period known as the Long Peace. Even so, the number of buried hoards found from this period rises, suggesting continuing unrest. A string of forts were built along the coast of southern Britain to control piracy; and over the following hundred years they increased in number, becoming the Saxon Shore Forts.

 

During the middle of the 3rd century, the Roman Empire was convulsed by barbarian invasions, rebellions and new imperial pretenders. Britannia apparently avoided these troubles, but increasing inflation had its economic effect. In 259 a so-called Gallic Empire was established when Postumus rebelled against Gallienus. Britannia was part of this until 274 when Aurelian reunited the empire.

 

Around the year 280, a half-British officer named Bonosus was in command of the Roman's Rhenish fleet when the Germans managed to burn it at anchor. To avoid punishment, he proclaimed himself emperor at Colonia Agrippina (Cologne) but was crushed by Marcus Aurelius Probus. Soon afterwards, an unnamed governor of one of the British provinces also attempted an uprising. Probus put it down by sending irregular troops of Vandals and Burgundians across the Channel.

 

The Carausian Revolt led to a short-lived Britannic Empire from 286 to 296. Carausius was a Menapian naval commander of the Britannic fleet; he revolted upon learning of a death sentence ordered by the emperor Maximian on charges of having abetted Frankish and Saxon pirates and having embezzled recovered treasure. He consolidated control over all the provinces of Britain and some of northern Gaul while Maximian dealt with other uprisings. An invasion in 288 failed to unseat him and an uneasy peace ensued, with Carausius issuing coins and inviting official recognition. In 293, the junior emperor Constantius Chlorus launched a second offensive, besieging the rebel port of Gesoriacum (Boulogne-sur-Mer) by land and sea. After it fell, Constantius attacked Carausius's other Gallic holdings and Frankish allies and Carausius was usurped by his treasurer, Allectus. Julius Asclepiodotus landed an invasion fleet near Southampton and defeated Allectus in a land battle.

 

Diocletian's reforms

As part of Diocletian's reforms, the provinces of Roman Britain were organized as a diocese governed by a vicarius under a praetorian prefect who, from 318 to 331, was Junius Bassus who was based at Augusta Treverorum (Trier).

 

The vicarius was based at Londinium as the principal city of the diocese. Londinium and Eboracum continued as provincial capitals and the territory was divided up into smaller provinces for administrative efficiency.

 

Civilian and military authority of a province was no longer exercised by one official and the governor was stripped of military command which was handed over to the Dux Britanniarum by 314. The governor of a province assumed more financial duties (the procurators of the Treasury ministry were slowly phased out in the first three decades of the 4th century). The Dux was commander of the troops of the Northern Region, primarily along Hadrian's Wall and his responsibilities included protection of the frontier. He had significant autonomy due in part to the distance from his superiors.

 

The tasks of the vicarius were to control and coordinate the activities of governors; monitor but not interfere with the daily functioning of the Treasury and Crown Estates, which had their own administrative infrastructure; and act as the regional quartermaster-general of the armed forces. In short, as the sole civilian official with superior authority, he had general oversight of the administration, as well as direct control, while not absolute, over governors who were part of the prefecture; the other two fiscal departments were not.

 

The early-4th-century Verona List, the late-4th-century work of Sextus Rufus, and the early-5th-century List of Offices and work of Polemius Silvius all list four provinces by some variation of the names Britannia I, Britannia II, Maxima Caesariensis, and Flavia Caesariensis; all of these seem to have initially been directed by a governor (praeses) of equestrian rank. The 5th-century sources list a fifth province named Valentia and give its governor and Maxima's a consular rank. Ammianus mentions Valentia as well, describing its creation by Count Theodosius in 369 after the quelling of the Great Conspiracy. Ammianus considered it a re-creation of a formerly lost province, leading some to think there had been an earlier fifth province under another name (may be the enigmatic "Vespasiana"), and leading others to place Valentia beyond Hadrian's Wall, in the territory abandoned south of the Antonine Wall.

 

Reconstructions of the provinces and provincial capitals during this period partially rely on ecclesiastical records. On the assumption that the early bishoprics mimicked the imperial hierarchy, scholars use the list of bishops for the 314 Council of Arles. The list is patently corrupt: the British delegation is given as including a Bishop "Eborius" of Eboracum and two bishops "from Londinium" (one de civitate Londinensi and the other de civitate colonia Londinensium). The error is variously emended: Bishop Ussher proposed Colonia, Selden Col. or Colon. Camalodun., and Spelman Colonia Cameloduni (all various names of Colchester); Gale and Bingham offered colonia Lindi and Henry Colonia Lindum (both Lincoln); and Bishop Stillingfleet and Francis Thackeray read it as a scribal error of Civ. Col. Londin. for an original Civ. Col. Leg. II (Caerleon). On the basis of the Verona List, the priest and deacon who accompanied the bishops in some manuscripts are ascribed to the fourth province.

 

In the 12th century, Gerald of Wales described the supposedly metropolitan sees of the early British church established by the legendary SS Fagan and "Duvian". He placed Britannia Prima in Wales and western England with its capital at "Urbs Legionum" (Caerleon); Britannia Secunda in Kent and southern England with its capital at "Dorobernia" (Canterbury); Flavia in Mercia and central England with its capital at "Lundonia" (London); "Maximia" in northern England with its capital at Eboracum (York); and Valentia in "Albania which is now Scotland" with its capital at St Andrews. Modern scholars generally dispute the last: some place Valentia at or beyond Hadrian's Wall but St Andrews is beyond even the Antonine Wall and Gerald seems to have simply been supporting the antiquity of its church for political reasons.

 

A common modern reconstruction places the consular province of Maxima at Londinium, on the basis of its status as the seat of the diocesan vicarius; places Prima in the west according to Gerald's traditional account but moves its capital to Corinium of the Dobunni (Cirencester) on the basis of an artifact recovered there referring to Lucius Septimius, a provincial rector; places Flavia north of Maxima, with its capital placed at Lindum Colonia (Lincoln) to match one emendation of the bishops list from Arles;[d] and places Secunda in the north with its capital at Eboracum (York). Valentia is placed variously in northern Wales around Deva (Chester); beside Hadrian's Wall around Luguvalium (Carlisle); and between the walls along Dere Street.

 

4th century

Emperor Constantius returned to Britain in 306, despite his poor health, with an army aiming to invade northern Britain, the provincial defences having been rebuilt in the preceding years. Little is known of his campaigns with scant archaeological evidence, but fragmentary historical sources suggest he reached the far north of Britain and won a major battle in early summer before returning south. His son Constantine (later Constantine the Great) spent a year in northern Britain at his father's side, campaigning against the Picts beyond Hadrian's Wall in the summer and autumn. Constantius died in York in July 306 with his son at his side. Constantine then successfully used Britain as the starting point of his march to the imperial throne, unlike the earlier usurper, Albinus.

 

In the middle of the century, the province was loyal for a few years to the usurper Magnentius, who succeeded Constans following the latter's death. After the defeat and death of Magnentius in the Battle of Mons Seleucus in 353, Constantius II dispatched his chief imperial notary Paulus Catena to Britain to hunt down Magnentius's supporters. The investigation deteriorated into a witch-hunt, which forced the vicarius Flavius Martinus to intervene. When Paulus retaliated by accusing Martinus of treason, the vicarius attacked Paulus with a sword, with the aim of assassinating him, but in the end he committed suicide.

 

As the 4th century progressed, there were increasing attacks from the Saxons in the east and the Scoti (Irish) in the west. A series of forts had been built, starting around 280, to defend the coasts, but these preparations were not enough when, in 367, a general assault of Saxons, Picts, Scoti and Attacotti, combined with apparent dissension in the garrison on Hadrian's Wall, left Roman Britain prostrate. The invaders overwhelmed the entire western and northern regions of Britannia and the cities were sacked. This crisis, sometimes called the Barbarian Conspiracy or the Great Conspiracy, was settled by Count Theodosius from 368 with a string of military and civil reforms. Theodosius crossed from Bononia (Boulogne-sur-Mer) and marched on Londinium where he began to deal with the invaders and made his base.[ An amnesty was promised to deserters which enabled Theodosius to regarrison abandoned forts. By the end of the year Hadrian's Wall was retaken and order returned. Considerable reorganization was undertaken in Britain, including the creation of a new province named Valentia, probably to better address the state of the far north. A new Dux Britanniarum was appointed, Dulcitius, with Civilis to head a new civilian administration.

 

Another imperial usurper, Magnus Maximus, raised the standard of revolt at Segontium (Caernarfon) in north Wales in 383, and crossed the English Channel. Maximus held much of the western empire, and fought a successful campaign against the Picts and Scots around 384. His continental exploits required troops from Britain, and it appears that forts at Chester and elsewhere were abandoned in this period, triggering raids and settlement in north Wales by the Irish. His rule was ended in 388, but not all the British troops may have returned: the Empire's military resources were stretched to the limit along the Rhine and Danube. Around 396 there were more barbarian incursions into Britain. Stilicho led a punitive expedition. It seems peace was restored by 399, and it is likely that no further garrisoning was ordered; by 401 more troops were withdrawn, to assist in the war against Alaric I.

 

End of Roman rule

The traditional view of historians, informed by the work of Michael Rostovtzeff, was of a widespread economic decline at the beginning of the 5th century. Consistent archaeological evidence has told another story, and the accepted view is undergoing re-evaluation. Some features are agreed: more opulent but fewer urban houses, an end to new public building and some abandonment of existing ones, with the exception of defensive structures, and the widespread formation of "dark earth" deposits indicating increased horticulture within urban precincts. Turning over the basilica at Silchester to industrial uses in the late 3rd century, doubtless officially condoned, marks an early stage in the de-urbanisation of Roman Britain.

 

The abandonment of some sites is now believed to be later than had been thought. Many buildings changed use but were not destroyed. There was a growing number of barbarian attacks, but these targeted vulnerable rural settlements rather than towns. Some villas such as Chedworth, Great Casterton in Rutland and Hucclecote in Gloucestershire had new mosaic floors laid around this time, suggesting that economic problems may have been limited and patchy. Many suffered some decay before being abandoned in the 5th century; the story of Saint Patrick indicates that villas were still occupied until at least 430. Exceptionally, new buildings were still going up in this period in Verulamium and Cirencester. Some urban centres, for example Canterbury, Cirencester, Wroxeter, Winchester and Gloucester, remained active during the 5th and 6th centuries, surrounded by large farming estates.

 

Urban life had generally grown less intense by the fourth quarter of the 4th century, and coins minted between 378 and 388 are very rare, indicating a likely combination of economic decline, diminishing numbers of troops, problems with the payment of soldiers and officials or with unstable conditions during the usurpation of Magnus Maximus 383–87. Coinage circulation increased during the 390s, but never attained the levels of earlier decades. Copper coins are very rare after 402, though minted silver and gold coins from hoards indicate they were still present in the province even if they were not being spent. By 407 there were very few new Roman coins going into circulation, and by 430 it is likely that coinage as a medium of exchange had been abandoned. Mass-produced wheel thrown pottery ended at approximately the same time; the rich continued to use metal and glass vessels, while the poor made do with humble "grey ware" or resorted to leather or wooden containers.

 

Sub-Roman Britain

Towards the end of the 4th century Roman rule in Britain came under increasing pressure from barbarian attacks. Apparently, there were not enough troops to mount an effective defence. After elevating two disappointing usurpers, the army chose a soldier, Constantine III, to become emperor in 407. He crossed to Gaul but was defeated by Honorius; it is unclear how many troops remained or ever returned, or whether a commander-in-chief in Britain was ever reappointed. A Saxon incursion in 408 was apparently repelled by the Britons, and in 409 Zosimus records that the natives expelled the Roman civilian administration. Zosimus may be referring to the Bacaudic rebellion of the Breton inhabitants of Armorica since he describes how, in the aftermath of the revolt, all of Armorica and the rest of Gaul followed the example of the Brettaniai. A letter from Emperor Honorius in 410 has traditionally been seen as rejecting a British appeal for help, but it may have been addressed to Bruttium or Bologna. With the imperial layers of the military and civil government gone, administration and justice fell to municipal authorities, and local warlords gradually emerged all over Britain, still utilizing Romano-British ideals and conventions. Historian Stuart Laycock has investigated this process and emphasised elements of continuity from the British tribes in the pre-Roman and Roman periods, through to the native post-Roman kingdoms.

 

In British tradition, pagan Saxons were invited by Vortigern to assist in fighting the Picts, Scoti, and Déisi. (Germanic migration into Roman Britannia may have begun much earlier. There is recorded evidence, for example, of Germanic auxiliaries supporting the legions in Britain in the 1st and 2nd centuries.) The new arrivals rebelled, plunging the country into a series of wars that eventually led to the Saxon occupation of Lowland Britain by 600. Around this time, many Britons fled to Brittany (hence its name), Galicia and probably Ireland. A significant date in sub-Roman Britain is the Groans of the Britons, an unanswered appeal to Aetius, leading general of the western Empire, for assistance against Saxon invasion in 446. Another is the Battle of Deorham in 577, after which the significant cities of Bath, Cirencester and Gloucester fell and the Saxons reached the western sea.

 

Historians generally reject the historicity of King Arthur, who is supposed to have resisted the Anglo-Saxon conquest according to later medieval legends.

 

Trade

During the Roman period Britain's continental trade was principally directed across the Southern North Sea and Eastern Channel, focusing on the narrow Strait of Dover, with more limited links via the Atlantic seaways. The most important British ports were London and Richborough, whilst the continental ports most heavily engaged in trade with Britain were Boulogne and the sites of Domburg and Colijnsplaat at the mouth of the river Scheldt. During the Late Roman period it is likely that the shore forts played some role in continental trade alongside their defensive functions.

 

Exports to Britain included: coin; pottery, particularly red-gloss terra sigillata (samian ware) from southern, central and eastern Gaul, as well as various other wares from Gaul and the Rhine provinces; olive oil from southern Spain in amphorae; wine from Gaul in amphorae and barrels; salted fish products from the western Mediterranean and Brittany in barrels and amphorae; preserved olives from southern Spain in amphorae; lava quern-stones from Mayen on the middle Rhine; glass; and some agricultural products. Britain's exports are harder to detect archaeologically, but will have included metals, such as silver and gold and some lead, iron and copper. Other exports probably included agricultural products, oysters and salt, whilst large quantities of coin would have been re-exported back to the continent as well.

 

These products moved as a result of private trade and also through payments and contracts established by the Roman state to support its military forces and officials on the island, as well as through state taxation and extraction of resources. Up until the mid-3rd century, the Roman state's payments appear to have been unbalanced, with far more products sent to Britain, to support its large military force (which had reached c. 53,000 by the mid-2nd century), than were extracted from the island.

 

It has been argued that Roman Britain's continental trade peaked in the late 1st century AD and thereafter declined as a result of an increasing reliance on local products by the population of Britain, caused by economic development on the island and by the Roman state's desire to save money by shifting away from expensive long-distance imports. Evidence has been outlined that suggests that the principal decline in Roman Britain's continental trade may have occurred in the late 2nd century AD, from c. 165 AD onwards. This has been linked to the economic impact of contemporary Empire-wide crises: the Antonine Plague and the Marcomannic Wars.

 

From the mid-3rd century onwards, Britain no longer received such a wide range and extensive quantity of foreign imports as it did during the earlier part of the Roman period; vast quantities of coin from continental mints reached the island, whilst there is historical evidence for the export of large amounts of British grain to the continent during the mid-4th century. During the latter part of the Roman period British agricultural products, paid for by both the Roman state and by private consumers, clearly played an important role in supporting the military garrisons and urban centres of the northwestern continental Empire. This came about as a result of the rapid decline in the size of the British garrison from the mid-3rd century onwards (thus freeing up more goods for export), and because of 'Germanic' incursions across the Rhine, which appear to have reduced rural settlement and agricultural output in northern Gaul.

 

Economy

Mineral extraction sites such as the Dolaucothi gold mine were probably first worked by the Roman army from c. 75, and at some later stage passed to civilian operators. The mine developed as a series of opencast workings, mainly by the use of hydraulic mining methods. They are described by Pliny the Elder in his Natural History in great detail. Essentially, water supplied by aqueducts was used to prospect for ore veins by stripping away soil to reveal the bedrock. If veins were present, they were attacked using fire-setting and the ore removed for comminution. The dust was washed in a small stream of water and the heavy gold dust and gold nuggets collected in riffles. The diagram at right shows how Dolaucothi developed from c. 75 through to the 1st century. When opencast work was no longer feasible, tunnels were driven to follow the veins. The evidence from the site shows advanced technology probably under the control of army engineers.

 

The Wealden ironworking zone, the lead and silver mines of the Mendip Hills and the tin mines of Cornwall seem to have been private enterprises leased from the government for a fee. Mining had long been practised in Britain (see Grimes Graves), but the Romans introduced new technical knowledge and large-scale industrial production to revolutionise the industry. It included hydraulic mining to prospect for ore by removing overburden as well as work alluvial deposits. The water needed for such large-scale operations was supplied by one or more aqueducts, those surviving at Dolaucothi being especially impressive. Many prospecting areas were in dangerous, upland country, and, although mineral exploitation was presumably one of the main reasons for the Roman invasion, it had to wait until these areas were subdued.

 

By the 3rd and 4th centuries, small towns could often be found near villas. In these towns, villa owners and small-scale farmers could obtain specialist tools. Lowland Britain in the 4th century was agriculturally prosperous enough to export grain to the continent. This prosperity lay behind the blossoming of villa building and decoration that occurred between AD 300 and 350.

 

Britain's cities also consumed Roman-style pottery and other goods, and were centres through which goods could be distributed elsewhere. At Wroxeter in Shropshire, stock smashed into a gutter during a 2nd-century fire reveals that Gaulish samian ware was being sold alongside mixing bowls from the Mancetter-Hartshill industry of the West Midlands. Roman designs were most popular, but rural craftsmen still produced items derived from the Iron Age La Tène artistic traditions. Britain was home to much gold, which attracted Roman invaders. By the 3rd century, Britain's economy was diverse and well established, with commerce extending into the non-Romanised north.

 

Government

Further information: Governors of Roman Britain, Roman client kingdoms in Britain, and Roman auxiliaries in Britain

Under the Roman Empire, administration of peaceful provinces was ultimately the remit of the Senate, but those, like Britain, that required permanent garrisons, were placed under the Emperor's control. In practice imperial provinces were run by resident governors who were members of the Senate and had held the consulship. These men were carefully selected, often having strong records of military success and administrative ability. In Britain, a governor's role was primarily military, but numerous other tasks were also his responsibility, such as maintaining diplomatic relations with local client kings, building roads, ensuring the public courier system functioned, supervising the civitates and acting as a judge in important legal cases. When not campaigning, he would travel the province hearing complaints and recruiting new troops.

 

To assist him in legal matters he had an adviser, the legatus juridicus, and those in Britain appear to have been distinguished lawyers perhaps because of the challenge of incorporating tribes into the imperial system and devising a workable method of taxing them. Financial administration was dealt with by a procurator with junior posts for each tax-raising power. Each legion in Britain had a commander who answered to the governor and, in time of war, probably directly ruled troublesome districts. Each of these commands carried a tour of duty of two to three years in different provinces. Below these posts was a network of administrative managers covering intelligence gathering, sending reports to Rome, organising military supplies and dealing with prisoners. A staff of seconded soldiers provided clerical services.

 

Colchester was probably the earliest capital of Roman Britain, but it was soon eclipsed by London with its strong mercantile connections. The different forms of municipal organisation in Britannia were known as civitas (which were subdivided, amongst other forms, into colonies such as York, Colchester, Gloucester and Lincoln and municipalities such as Verulamium), and were each governed by a senate of local landowners, whether Brythonic or Roman, who elected magistrates concerning judicial and civic affairs. The various civitates sent representatives to a yearly provincial council in order to profess loyalty to the Roman state, to send direct petitions to the Emperor in times of extraordinary need, and to worship the imperial cult.

 

Demographics

Roman Britain had an estimated population between 2.8 million and 3 million people at the end of the second century. At the end of the fourth century, it had an estimated population of 3.6 million people, of whom 125,000 consisted of the Roman army and their families and dependents.[80] The urban population of Roman Britain was about 240,000 people at the end of the fourth century. The capital city of Londinium is estimated to have had a population of about 60,000 people. Londinium was an ethnically diverse city with inhabitants from the Roman Empire, including natives of Britannia, continental Europe, the Middle East, and North Africa. There was also cultural diversity in other Roman-British towns, which were sustained by considerable migration, from Britannia and other Roman territories, including continental Europe, Roman Syria, the Eastern Mediterranean and North Africa. In a study conducted in 2012, around 45 percent of sites investigated dating from the Roman period had at least one individual of North African origin.

 

Town and country

During their occupation of Britain the Romans founded a number of important settlements, many of which survive. The towns suffered attrition in the later 4th century, when public building ceased and some were abandoned to private uses. Place names survived the deurbanised Sub-Roman and early Anglo-Saxon periods, and historiography has been at pains to signal the expected survivals, but archaeology shows that a bare handful of Roman towns were continuously occupied. According to S.T. Loseby, the very idea of a town as a centre of power and administration was reintroduced to England by the Roman Christianising mission to Canterbury, and its urban revival was delayed to the 10th century.

 

Roman towns can be broadly grouped in two categories. Civitates, "public towns" were formally laid out on a grid plan, and their role in imperial administration occasioned the construction of public buildings. The much more numerous category of vici, "small towns" grew on informal plans, often round a camp or at a ford or crossroads; some were not small, others were scarcely urban, some not even defended by a wall, the characteristic feature of a place of any importance.

 

Cities and towns which have Roman origins, or were extensively developed by them are listed with their Latin names in brackets; civitates are marked C

 

Alcester (Alauna)

Alchester

Aldborough, North Yorkshire (Isurium Brigantum) C

Bath (Aquae Sulis) C

Brough (Petuaria) C

Buxton (Aquae Arnemetiae)

Caerleon (Isca Augusta) C

Caernarfon (Segontium) C

Caerwent (Venta Silurum) C

Caister-on-Sea C

Canterbury (Durovernum Cantiacorum) C

Carlisle (Luguvalium) C

Carmarthen (Moridunum) C

Chelmsford (Caesaromagus)

Chester (Deva Victrix) C

Chester-le-Street (Concangis)

Chichester (Noviomagus Reginorum) C

Cirencester (Corinium) C

Colchester (Camulodunum) C

Corbridge (Coria) C

Dorchester (Durnovaria) C

Dover (Portus Dubris)

Exeter (Isca Dumnoniorum) C

Gloucester (Glevum) C

Great Chesterford (the name of this vicus is unknown)

Ilchester (Lindinis) C

Leicester (Ratae Corieltauvorum) C

Lincoln (Lindum Colonia) C

London (Londinium) C

Manchester (Mamucium) C

Newcastle upon Tyne (Pons Aelius)

Northwich (Condate)

St Albans (Verulamium) C

Silchester (Calleva Atrebatum) C

Towcester (Lactodurum)

Whitchurch (Mediolanum) C

Winchester (Venta Belgarum) C

Wroxeter (Viroconium Cornoviorum) C

York (Eboracum) C

 

Religion

The druids, the Celtic priestly caste who were believed to originate in Britain, were outlawed by Claudius, and in 61 they vainly defended their sacred groves from destruction by the Romans on the island of Mona (Anglesey). Under Roman rule the Britons continued to worship native Celtic deities, such as Ancasta, but often conflated with their Roman equivalents, like Mars Rigonemetos at Nettleham.

 

The degree to which earlier native beliefs survived is difficult to gauge precisely. Certain European ritual traits such as the significance of the number 3, the importance of the head and of water sources such as springs remain in the archaeological record, but the differences in the votive offerings made at the baths at Bath, Somerset, before and after the Roman conquest suggest that continuity was only partial. Worship of the Roman emperor is widely recorded, especially at military sites. The founding of a Roman temple to Claudius at Camulodunum was one of the impositions that led to the revolt of Boudica. By the 3rd century, Pagans Hill Roman Temple in Somerset was able to exist peaceably and it did so into the 5th century.

 

Pagan religious practices were supported by priests, represented in Britain by votive deposits of priestly regalia such as chain crowns from West Stow and Willingham Fen.

 

Eastern cults such as Mithraism also grew in popularity towards the end of the occupation. The London Mithraeum is one example of the popularity of mystery religions among the soldiery. Temples to Mithras also exist in military contexts at Vindobala on Hadrian's Wall (the Rudchester Mithraeum) and at Segontium in Roman Wales (the Caernarfon Mithraeum).

 

Christianity

It is not clear when or how Christianity came to Britain. A 2nd-century "word square" has been discovered in Mamucium, the Roman settlement of Manchester. It consists of an anagram of PATER NOSTER carved on a piece of amphora. There has been discussion by academics whether the "word square" is a Christian artefact, but if it is, it is one of the earliest examples of early Christianity in Britain. The earliest confirmed written evidence for Christianity in Britain is a statement by Tertullian, c. 200 AD, in which he described "all the limits of the Spains, and the diverse nations of the Gauls, and the haunts of the Britons, inaccessible to the Romans, but subjugated to Christ". Archaeological evidence for Christian communities begins to appear in the 3rd and 4th centuries. Small timber churches are suggested at Lincoln and Silchester and baptismal fonts have been found at Icklingham and the Saxon Shore Fort at Richborough. The Icklingham font is made of lead, and visible in the British Museum. A Roman Christian graveyard exists at the same site in Icklingham. A possible Roman 4th-century church and associated burial ground was also discovered at Butt Road on the south-west outskirts of Colchester during the construction of the new police station there, overlying an earlier pagan cemetery. The Water Newton Treasure is a hoard of Christian silver church plate from the early 4th century and the Roman villas at Lullingstone and Hinton St Mary contained Christian wall paintings and mosaics respectively. A large 4th-century cemetery at Poundbury with its east–west oriented burials and lack of grave goods has been interpreted as an early Christian burial ground, although such burial rites were also becoming increasingly common in pagan contexts during the period.

 

The Church in Britain seems to have developed the customary diocesan system, as evidenced from the records of the Council of Arles in Gaul in 314: represented at the council were bishops from thirty-five sees from Europe and North Africa, including three bishops from Britain, Eborius of York, Restitutus of London, and Adelphius, possibly a bishop of Lincoln. No other early sees are documented, and the material remains of early church structures are far to seek. The existence of a church in the forum courtyard of Lincoln and the martyrium of Saint Alban on the outskirts of Roman Verulamium are exceptional. Alban, the first British Christian martyr and by far the most prominent, is believed to have died in the early 4th century (some date him in the middle 3rd century), followed by Saints Julius and Aaron of Isca Augusta. Christianity was legalised in the Roman Empire by Constantine I in 313. Theodosius I made Christianity the state religion of the empire in 391, and by the 5th century it was well established. One belief labelled a heresy by the church authorities — Pelagianism — was originated by a British monk teaching in Rome: Pelagius lived c. 354 to c. 420/440.

 

A letter found on a lead tablet in Bath, Somerset, datable to c. 363, had been widely publicised as documentary evidence regarding the state of Christianity in Britain during Roman times. According to its first translator, it was written in Wroxeter by a Christian man called Vinisius to a Christian woman called Nigra, and was claimed as the first epigraphic record of Christianity in Britain. This translation of the letter was apparently based on grave paleographical errors, and the text has nothing to do with Christianity, and in fact relates to pagan rituals.

 

Environmental changes

The Romans introduced a number of species to Britain, including possibly the now-rare Roman nettle (Urtica pilulifera), said to have been used by soldiers to warm their arms and legs, and the edible snail Helix pomatia. There is also some evidence they may have introduced rabbits, but of the smaller southern mediterranean type. The European rabbit (Oryctolagus cuniculus) prevalent in modern Britain is assumed to have been introduced from the continent after the Norman invasion of 1066. Box (Buxus sempervirens) is rarely recorded before the Roman period, but becomes a common find in towns and villas

 

Legacy

During their occupation of Britain the Romans built an extensive network of roads which continued to be used in later centuries and many are still followed today. The Romans also built water supply, sanitation and wastewater systems. Many of Britain's major cities, such as London (Londinium), Manchester (Mamucium) and York (Eboracum), were founded by the Romans, but the original Roman settlements were abandoned not long after the Romans left.

 

Unlike many other areas of the Western Roman Empire, the current majority language is not a Romance language, or a language descended from the pre-Roman inhabitants. The British language at the time of the invasion was Common Brittonic, and remained so after the Romans withdrew. It later split into regional languages, notably Cumbric, Cornish, Breton and Welsh. Examination of these languages suggests some 800 Latin words were incorporated into Common Brittonic (see Brittonic languages). The current majority language, English, is based on the languages of the Germanic tribes who migrated to the island from continental Europe

Journey's end for 68023 at the blocks of Lowestoft station.

 

"Lowestoft, formerly known as Lowestoft Central, is a staffed railway station serving the town of Lowestoft in Suffolk. It is the terminus of the Wherry Lines from Norwich and the East Suffolk Line from Ipswich. It is the easternmost station on the National Rail network.

 

The station is owned by Network Rail and served by Abellio Greater Anglia. Services are operated by diesel multiple units of Classes 153, 156 or 170. According to Office of Rail Regulation usage figures for 2010-2011, Lowestoft was, after Ipswich, Stowmarket and Bury St Edmunds, the fourth-busiest station in Suffolk, with busy commuter traffic to Norwich and to a lesser extent to Ipswich. Until the late 1960s the station was served more frequently, with regular direct express trains for holidaymakers in the summer from London and elsewhere and direct local services to Great Yarmouth."

 

Information from:

en.wikipedia.org/wiki/Lowestoft_railway_station

Intercity Direct is a high speed train railway, connecting Amsterdam Central to Schiphol, Rotterdam Central and Breda. Intercity Direct replaced the Fyra brand as of December 2013. For this service Bombardier TRAXX-locomotives and ICR-carriages are used.

Swapping trains between work I came across this scene, a meeting of the two new electric classes for British Railways. The class 88 and the class 800.

 

88006 'Juno' can be seen hauling an engineering freight, my first witness of an 88 at work, as well as a pair of coupled 800's sat on the fast line heading North for York.

 

27th May 2012. Sinar F 4x5 camera. Schneider Repro Claron 135mm f/8 lens at f/8 on Kentmere VC select (RC multigrade) paper, 1/2s.

 

Direct positive (reversal) process. Scanned directly, and tones corrected in the GIMP to look as close to final print as possible (i.e. there should be no artifacts from scanning/digitising). The yellow/blue duo-tone is how it comes out.

 

It is easily crumbled to be added to a lit coal in an incense burner. There are a lot of other scents stored elsewhere.

The frankincense was of good quality.

 

Incense is aromatic biotic material that releases fragrant smoke when burned. The term refers to the material itself, rather than to the aroma that it produces. Incense is used for aesthetic reasons, and in therapy, meditation, and ceremony. It may also be used as a simple deodorant or insectifuge.

 

Incense is composed of aromatic plant materials, often combined with essential oils. The forms taken by incense differ with the underlying culture, and have changed with advances in technology and increasing number of uses.

 

Incense can generally be separated into two main types: "indirect-burning" and "direct-burning". Indirect-burning incense (or "non-combustible incense") is not capable of burning on its own, and requires a separate heat source. Direct-burning incense (or "combustible incense") is lit directly by a flame and then fanned or blown out, leaving a glowing ember that smoulders and releases a smoky fragrance. Direct-burning incense is either a paste formed around a bamboo stick, or a paste that is extruded into a stick or cone shape.

 

A variety of incense cones which thankfully were not overly sweet. I am sad to have likely lost this annual Toronto ON sconce of incense cones.

 

Incense is aromatic biotic material that releases fragrant smoke when burned. The term refers to the material itself, rather than to the aroma that it produces. Incense is used for aesthetic reasons, and in therapy, meditation, and ceremony. It may also be used as a simple deodorant or insectifuge.

 

Incense is composed of aromatic plant materials, often combined with essential oils. The forms taken by incense differ with the underlying culture, and have changed with advances in technology and increasing number of uses.

 

Incense can generally be separated into two main types: "indirect-burning" and "direct-burning". Indirect-burning incense (or "non-combustible incense") is not capable of burning on its own, and requires a separate heat source. Direct-burning incense (or "combustible incense") is lit directly by a flame and then fanned or blown out, leaving a glowing ember that smoulders and releases a smoky fragrance. Direct-burning incense is either a paste formed around a bamboo stick, or a paste that is extruded into a stick or cone shape.

 

HISTORY:

 

The word incense comes from Latin incendere meaning "to burn".

 

Combustible bouquets were used by the ancient Egyptians, who employed incense in both pragmatic and mystical capacities. Incense was burnt to counteract or obscure malodorous products of human habitation, but was widely perceived to also deter malevolent demons and appease the gods with its pleasant aroma. Resin balls were found in many prehistoric Egyptian tombs in El Mahasna, giving evidence for the prominence of incense and related compounds in Egyptian antiquity. One of the oldest extant incense burners originates from the 5th dynasty. The Temple of Deir-el-Bahari in Egypt contains a series of carvings that depict an expedition for incense.

 

The Babylonians used incense while offering prayers to divining oracles. Incense spread from there to Greece and Rome.

 

Incense burners have been found in the Indus Civilization (3300–1300 BCE). Evidence suggests oils were used mainly for their aroma. India also adopted techniques from East Asia, adapting the formulation to encompass aromatic roots and other indigenous flora. This was the first usage of subterranean plant parts in incense. New herbs like Sarsaparilla seeds, frankincense, and cypress were used by Indians.

 

At around 2000 BCE, Ancient China began the use of incense in the religious sense, namely for worship. Incense was used by Chinese cultures from Neolithic times and became more widespread in the Xia, Shang, and Zhou dynasties. The earliest documented use of incense comes from the ancient Chinese, who employed incense composed of herbs and plant products (such as cassia, cinnamon, styrax, and sandalwood) as a component of numerous formalized ceremonial rites. Incense usage reached its peak during the Song dynasty with numerous buildings erected specifically for incense ceremonies.

 

Brought to Japan in the 6th century by Korean Buddhist monks, who used the mystical aromas in their purification rites, the delicate scents of Koh (high-quality Japanese incense) became a source of amusement and entertainment with nobles in the Imperial Court during the Heian Era 200 years later. During the 14th-century Ashikaga shogunate, a samurai warrior might perfume his helmet and armor with incense to achieve an aura of invincibility (as well as to make a noble gesture to whoever might take his head in battle). It wasn't until the Muromachi period during the 15th and 16th century that incense appreciation (kōdō) spread to the upper and middle classes of Japanese society.

 

COMPOSITION:

 

A variety of materials have been used in making incense. Historically there has been a preference for using locally available ingredients. For example, sage and cedar were used by the indigenous peoples of North America. Trading in incense materials comprised a major part of commerce along the Silk Road and other trade routes, one notably called the Incense Route.

 

Local knowledge and tools were extremely influential on the style, but methods were also influenced by migrations of foreigners, such as clergy and physicians.

 

COMBUSTIBLE BASE:

 

The combustible base of a direct burning incense mixture not only binds the fragrant material together but also allows the produced incense to burn with a self-sustained ember, which propagates slowly and evenly through an entire piece of incense with such regularity that it can be used to mark time. The base is chosen such that it does not produce a perceptible smell. Commercially, two types of incense base predominate:

 

Fuel and oxidizer mixtures: Charcoal or wood powder provides the fuel for combustion while an oxidizer such as sodium nitrate or potassium nitrate sustains the burning of the incense. Fragrant materials are added to the base prior to shaping, as in the case of powdered incense materials, or after, as in the case of essential oils. The formula for charcoal-based incense is superficially similar to black powder, though it lacks the sulfur.

Natural plant-based binders: Gums such as Gum Arabic or Gum Tragacanth are used to bind the mixture together. Mucilaginous material, which can be derived from many botanical sources, is mixed with fragrant materials and water. The mucilage from the wet binding powder holds the fragrant material together while the cellulose in the powder combusts to form a stable ember when lit. The dry binding powder usually comprises about 10% of the dry weight in the finished incense. These include:

Makko (incense powder) made from the bark of various trees in the genus Persea (such as Persea thunbergii) Xiangnan pi (made from the bark of trees of genus Phoebe such as Phoebe nanmu or Persea zuihoensis.

 

Jigit: a resin based binder used in India

Laha or Dar: bark based powders used in Nepal, Tibet, and other East Asian countries.

 

Typical compositions burn at a temperature between 220 °C and 260 °C.

 

TYPES:

 

Incense is available in various forms and degrees of processing. They can generally be separated into "direct-burning" and "indirect-burning" types. Preference for one form or another varies with culture, tradition, and personal taste. The two differ in their composition due to the former's requirement for even, stable, and sustained burning.

 

INDIRECT-BURNING:

 

Indirect-burning incense, also called "non-combustible incense", is an aromatic material or combination of materials, such as resins, that does not contain combustible material and so requires a separate heat source. Finer forms tend to burn more rapidly, while coarsely ground or whole chunks may be consumed very gradually, having less surface area. Heat is traditionally provided by charcoal or glowing embers. In the West, the best known incense materials of this type are the resins frankincense and myrrh, likely due to their numerous mentions in the Bible. Frankincense means "pure incense", though in common usage refers specifically to the resin of the boswellia tree.

 

Whole: The incense material is burned directly in raw form on top of coal embers.

Powdered or granulated: Incense broken into smaller pieces burns quickly and provides brief but intense odour.

 

Paste: Powdered or granulated incense material is mixed with a sticky incombustible binder, such as dried fruit, honey, or a soft resin and then formed to balls or small pastilles. These may then be allowed to mature in a controlled environment where the fragrances can commingle and unite. Much Arabian incense, also called "Bukhoor" or "Bakhoor", is of this type, and Japan has a history of kneaded incense, called nerikō or awasekō, made using this method. Within the Eastern Orthodox Christian tradition, raw frankincense is ground into a fine powder and then mixed with various sweet-smelling essential oils.

 

DIRECT-BURNING:

 

Direct-burning incense, also called "combustible incense", is lit directly by a flame. The glowing ember on the incense will continue to smoulder and burn the rest of the incense without further application of external heat or flame. Direct-burning incense is either extruded, pressed into forms, or coated onto a supporting material. This class of incense is made from a moldable substrate of fragrant finely ground (or liquid) incense materials and odourless binder. The composition must be adjusted to provide fragrance in the proper concentration and to ensure even burning. The following types are commonly encountered, though direct-burning incense can take nearly any form, whether for expedience or whimsy.

 

Coil: Extruded and shaped into a coil without a core, coil incense can burn for an extended period, from hours to days, and is commonly produced and used in Chinese cultures.

 

Cone: Incense in this form burns relatively quickly. Incense cones were invented in Japan in the 1800s.

Cored stick: A supporting core of bamboo is coated with a thick layer of incense material that burns away with the core. Higher-quality variations have fragrant sandalwood cores. This type of incense is commonly produced in India and China. When used in Chinese folk religion, these are sometimes known as "joss sticks".

 

Dhoop or solid stick: With no bamboo core, dhoop incense is easily broken for portion control. This is the most commonly produced form of incense in Japan and Tibet.

Powder: The loose incense powder used for making indirect burning incense is sometimes burned without further processing. Powder incense is typically packed into long trails on top of wood ash using a stencil and burned in special censers or incense clocks.

Paper: Paper infused with incense, folded accordion style, is lit and blown out. Examples include Carta d'Armenia and Papier d'Arménie.

Rope: The incense powder is rolled into paper sheets, which are then rolled into ropes, twisted tightly, then doubled over and twisted again, yielding a two-strand rope. The larger end is the bight, and may be stood vertically, in a shallow dish of sand or pebbles. The smaller (pointed) end is lit. This type of incense is easily transported and stays fresh for extremely long periods. It has been used for centuries in Tibet and Nepal.

 

Moxa tablets, which are disks of powdered mugwort used in Traditional Chinese medicine for moxibustion, are not incenses; the treatment is by heat rather than fragrance.

Incense sticks may be termed joss sticks, especially in parts of East Asia, South Asia and Southeast Asia. Among ethnic Chinese and Chinese-influenced communities these are traditionally burned at temples, before the threshold of a home or business, before an image of a religious divinity or local spirit, or in shrines, large and small, found at the main entrance of every village. Here the earth god is propitiated in the hope of bringing wealth and health to the village. They can also be burned in front of a door or open window as an offering to heaven, or the devas. The word "joss" is derived from the Latin deus (god) via the Portuguese deos through the Javanese dejos, through Chinese pidgin English.

 

PRODUCTION:

 

The raw materials are powdered and then mixed together with a binder to form a paste, which, for direct burning incense, is then cut and dried into pellets. Incense of the Athonite Orthodox Christian tradition is made by powdering frankincense or fir resin, mixing it with essential oils. Floral fragrances are the most common, but citrus such as lemon is not uncommon. The incense mixture is then rolled out into a slab approximately 1 cm thick and left until the slab has firmed. It is then cut into small cubes, coated with clay powder to prevent adhesion, and allowed to fully harden and dry. In Greece this rolled incense resin is called 'Moskolibano', and generally comes in either a pink or green colour denoting the fragrance, with pink being rose and green being jasmine.

 

Certain proportions are necessary for direct-burning incense:

 

Oil content: an excess of oils may prevent incense from smoldering effectively. Resinous materials such as myrrh and frankincense are typically balanced with "dry" materials such as wood, bark and leaf powders.

Oxidizer quantity: Too little oxidizer in gum-bound incense may prevent the incense from igniting, while too much will cause the incense to burn too quickly, without producing fragrant smoke.

Binder: Water-soluble binders such as "makko" ensure that the incense mixture does not crumble when dry, dilute the mixture.

Mixture density: Incense mixtures made with natural binders must not be combined with too much water in mixing, or over-compressed while being formed, which would result in either uneven air distribution or undesirable density in the mixture, causing the incense to burn unevenly, too slowly, or too quickly.

Particulate size: The incense mixture has to be well pulverized with similarly sized particulates. Uneven and large particulates result in uneven burning and inconsistent aroma production when burned.

 

"Dipped" or "hand-dipped" direct-burning incense is created by dipping "incense blanks" made of unscented combustible dust into any suitable kind of essential or fragrance oil. These are often sold in the United States by flea-market and sidewalk vendors who have developed their own styles. This form of incense requires the least skill and equipment to manufacture, since the blanks are pre-formed in China or South East Asia.

 

Incense mixtures can be extruded or pressed into shapes. Small quantities of water are combined with the fragrance and incense base mixture and kneaded into a hard dough. The incense dough is then pressed into shaped forms to create cone and smaller coiled incense, or forced through a hydraulic press for solid stick incense. The formed incense is then trimmed and slowly dried. Incense produced in this fashion has a tendency to warp or become misshapen when improperly dried, and as such must be placed in climate-controlled rooms and rotated several times through the drying process.

 

Traditionally, the bamboo core of cored stick incense is prepared by hand from Phyllostachys heterocycla cv. pubescens since this species produces thick wood and easily burns to ashes in the incense stick. In a process known as "splitting the foot of the incense stick", the bamboo is trimmed to length, soaked, peeled, and split in halves until the thin sticks of bamboo have square cross sections of less than 3mm. This process has been largely replaced by machines in modern incense production.

 

In the case of cored incensed sticks, several methods are employed to coat the sticks cores with incense mixture:

 

Paste rolling: A wet, malleable paste of incense mixture is first rolled into a long, thin coil, using a paddle. Then, a thin stick is put next to the coil and the stick and paste are rolled together until the stick is centered in the mixture and the desired thickness is achieved. The stick is then cut to the desired length and dried.

 

Powder-coating: Powder-coating is used mainly to produce cored incense of either larger coil (up to 1 meter in diameter) or cored stick forms. A bundle of the supporting material (typically thin bamboo or sandalwood slivers) is soaked in water or a thin water/glue mixture for a short time. The thin sticks are evenly separated, then dipped into a tray of incense powder consisting of fragrance materials and occasionally a plant-based binder. The dry incense powder is then tossed and piled over the sticks while they are spread apart. The sticks are then gently rolled and packed to maintain roundness while more incense powder is repeatedly tossed onto the sticks. Three to four layers of powder are coated onto the sticks, forming a 2 mm thick layer of incense material on the stick. The coated incense is then allowed to dry in open air. Additional coatings of incense mixture can be applied after each period of successive drying. Incense sticks produced in this fashion and burned in temples of Chinese folk religion can have a thickness between 2 and 4 millimeters.

Compression: A damp powder is mechanically formed around a cored stick by compression, similar to the way uncored sticks are formed. This form is becoming more common due to the higher labor cost of producing powder-coated or paste-rolled sticks.

 

BURNING INCENSE:

 

Indirect-burning incense burned directly on top of a heat source or on a hot metal plate in a censer or thurible.

 

In Japan a similar censer called a egōro (柄香炉) is used by several Buddhist sects. The egōro is usually made of brass, with a long handle and no chain. Instead of charcoal, makkō powder is poured into a depression made in a bed of ash. The makkō is lit and the incense mixture is burned on top. This method is known as sonae-kō (religious burning).

 

For direct-burning incense, the tip or end of the incense is ignited with a flame or other heat source until the incense begins to turn into ash at the burning end. The flame is then fanned or blown out, leaving the incense to smolder.

 

CULTURAL VARIATIONS:

 

ARABIAN:

 

In most Arab countries, incense is burned in the form of scented chips or blocks called bakhoor (Arabic: بخور‎ [bɑˈxuːɾ, bʊ-]. Incense is used on special occasions like weddings or on Fridays or generally to perfume the house. The bakhoor is usually burned in a mabkhara, a traditional incense burner (censer) similar to the Somali Dabqaad. It is customary in many Arab countries to pass bakhoor among the guests in the majlis ('congregation'). This is done as a gesture of hospitality.

 

CHINESE:

 

For over two thousand years, the Chinese have used incense in religious ceremonies, ancestor veneration, Traditional Chinese medicine, and daily life. Agarwood (chénxiāng) and sandalwood (tánxiāng) are the two most important ingredients in Chinese incense.

 

Along with the introduction of Buddhism in China came calibrated incense sticks and incense clocks. The first known record is by poet Yu Jianwu (487-551): "By burning incense we know the o'clock of the night, With graduated candles we confirm the tally of the watches." The use of these incense timekeeping devices spread from Buddhist monasteries into Chinese secular society.

Incense-stick burning is an everyday practice in traditional Chinese religion. There are many different types of stick used for different purposes or on different festive days. Many of them are long and thin. Sticks are mostly coloured yellow, red, or more rarely, black. Thick sticks are used for special ceremonies, such as funerals. Spiral incense, with exceedingly long burn times, is often hung from temple ceilings. In some states, such as Taiwan,

 

Singapore, or Malaysia, where they celebrate the Ghost Festival, large, pillar-like dragon incense sticks are sometimes used. These generate so much smoke and heat that they are only burned outside.

 

Chinese incense sticks for use in popular religion are generally odorless or only use the slightest trace of jasmine or rose, since it is the smoke, not the scent, which is important in conveying the prayers of the faithful to heaven. They are composed of the dried powdered bark of a non-scented species of cinnamon native to Cambodia, Cinnamomum cambodianum. Inexpensive packs of 300 are often found for sale in Chinese supermarkets. Though they contain no sandalwood, they often include the Chinese character for sandalwood on the label, as a generic term for incense.

 

Highly scented Chinese incense sticks are used by some Buddhists. These are often quite expensive due to the use of large amounts of sandalwood, agarwood, or floral scents used. The sandalwood used in Chinese incenses does not come from India, its native home, but rather from groves planted within Chinese territory. Sites belonging to Tzu Chi, Chung Tai Shan, Dharma Drum Mountain, Xingtian Temple, or City of Ten Thousand Buddhas do not use incense.

 

INDIAN:

 

Incense sticks, also known as agarbathi (or agarbatti) and joss sticks, in which an incense paste is rolled or moulded around a bamboo stick, are the main forms of incense in India. The bamboo method originated in India, and is distinct from the Nepali/Tibetan and Japanese methods of stick making without bamboo cores. Though the method is also used in the west, it is strongly associated with India.

 

The basic ingredients are the bamboo stick, the paste (generally made of charcoal dust and joss/jiggit/gum/tabu powder – an adhesive made from the bark of litsea glutinosa and other trees), and the perfume ingredients - which would be a masala (spice mix) powder of ground ingredients into which the stick would be rolled, or a perfume liquid sometimes consisting of synthetic ingredients into which the stick would be dipped. Perfume is sometimes sprayed on the coated sticks. Stick machines are sometimes used, which coat the stick with paste and perfume, though the bulk of production is done by hand rolling at home. There are about 5,000 incense companies in India that take raw unperfumed sticks hand-rolled by approximately 200,000 women working part-time at home, and then apply their own brand of perfume, and package the sticks for sale. An experienced home-worker can produce 4,000 raw sticks a day. There are about 50 large companies that together account for up to 30% of the market, and around 500 of the companies, including a significant number of the main ones, including Moksh Agarbatti and Cycle Pure, are based in Mysore.

 

JEWISH TEMPLE IN JERUSALEM:

 

KETORET:

 

Ketoret was the incense offered in the Temple in Jerusalem and is stated in the Book of Exodus to be a mixture of stacte, onycha, galbanum and frankincense.

 

TIBETAN:

 

Tibetan incense refers to a common style of incense found in Tibet, Nepal, and Bhutan. These incenses have a characteristic "earthy" scent to them. Ingredients vary from cinnamon, clove, and juniper, to kusum flower, ashvagandha, and sahi jeera.

 

Many Tibetan incenses are thought to have medicinal properties. Their recipes come from ancient Vedic texts that are based on even older Ayurvedic medical texts. The recipes have remained unchanged for centuries.

 

JAPANESE:

 

In Japan incense appreciation folklore includes art, culture, history, and ceremony. It can be compared to and has some of the same qualities as music, art, or literature. Incense burning may occasionally take place within the tea ceremony, just like calligraphy, ikebana, and scroll arrangement. The art of incense appreciation, or koh-do, is generally practiced as a separate art form from the tea ceremony, and usually within a tea room of traditional Zen design.

 

Agarwood (沈香 Jinkō) and sandalwood (白檀 byakudan) are the two most important ingredients in Japanese incense. Agarwood is known as "jinkō" in Japan, which translates as "incense that sinks in water", due to the weight of the resin in the wood. Sandalwood is one of the most calming incense ingredients and lends itself well to meditation. It is also used in the Japanese tea ceremony. The most valued Sandalwood comes from Mysore in the state of Karnataka in India.

 

Another important ingredient in Japanese incense is kyara (伽羅). Kyara is one kind of agarwood (Japanese incense companies divide agarwood into 6 categories depending on the region obtained and properties of the agarwood). Kyara is currently worth more than its weight in gold.

 

Some terms used in Japanese incense culture include:

 

Incense arts: [香道, kodo]

Agarwood: [ 沈香 ] – from heartwood from Aquilaria trees, unique, the incense wood most used in incense ceremony, other names are: lignum aloes or aloeswood, gaharu, jinko, or oud.

Censer/Incense burner: [香爐] – usually small and used for heating incense not burning, or larger and used for burning

Charcoal: [木炭] – only the odorless kind is used.

Incense woods: [ 香木 ] – a naturally fragrant resinous wood.

 

USAGE:

 

PRACTICAL:

 

Incense fragrances can be of such great strength that they obscure other less desirable odours. This utility led to the use of incense in funerary ceremonies because the incense could smother the scent of decay. An example, as well as of religious use, is the giant Botafumeiro thurible that swings from the ceiling of the Cathedral of Santiago de Compostela. It is used in part to mask the scent of the many tired, unwashed pilgrims huddled together in the Cathedral of Santiago de Compostela.

 

A similar utilitarian use of incense can be found in the post-Reformation Church of England. Although the ceremonial use of incense was abandoned until the Oxford Movement, it was common to have incense (typically frankincense) burned before grand occasions, when the church would be crowded. The frankincense was carried about by a member of the vestry before the service in a vessel called a 'perfuming pan'. In iconography of the day, this vessel is shown to be elongated and flat, with a single long handle on one side. The perfuming pan was used instead of the thurible, as the latter would have likely offended the Protestant sensibilities of the 17th and 18th centuries.

 

The regular burning of direct-burning incense has been used for chronological measurement in incense clocks. These devices can range from a simple trail of incense material calibrated to burn in a specific time period, to elaborate and ornate instruments with bells or gongs, designed to involve multiple senses.

 

Incense made from materials such as citronella can repel mosquitoes and other irritating, distracting, or pestilential insects. This use has been deployed in concert with religious uses by Zen Buddhists who claim that the incense that is part of their meditative practice is designed to keep bothersome insects from distracting the practitioner. Currently, more effective pyrethroid-based mosquito repellent incense is widely available in Asia.

 

Papier d'Arménie was originally sold as a disinfectant as well as for the fragrance.

 

Incense is also used often by people who smoke indoors and do not want the smell to linger.

 

AESTHETIC:

 

Many people burn incense to appreciate its smell, without assigning any other specific significance to it, in the same way that the foregoing items can be produced or consumed solely for the contemplation or enjoyment of the aroma. An example is the kōdō (香道), where (frequently costly) raw incense materials such as agarwood are appreciated in a formal setting.

 

RELIGIOUS:

 

Religious use of incense is prevalent in many cultures and may have roots in the practical and aesthetic uses, considering that many of these religions have little else in common. One common motif is incense as a form of sacrificial offering to a deity. Such use was common in Judaic worship and remains in use for example in the Catholic, Orthodox, and Anglican churches, Taoist and Buddhist Chinese jingxiang (敬香 "offer incense), etc.

 

Aphrodisiac Incense has been used as an aphrodisiac in some cultures. Both ancient Greek and ancient Egyptian mythology suggest the usage of incense by goddesses and nymphs. Incense is thought to heighten sexual desires and sexual attraction.

 

Time-keeper Incense clocks are used to time social, medical and religious practices in parts of eastern Asia. They are primarily used in Buddhism as a timer of mediation and prayer. Different types of incense burn at different rates; therefore, different incense are used for different practices. The duration of burning ranges from minutes to months.

 

Healing stone cleanser Incense is claimed to cleanse and restore energy in healing stones. The technique used is called “smudging” and is done by holding a healing stone over the smoke of burning incense for 20 to 30 seconds. Some people believe that this process not only restores energy but eliminates negative energy.

 

HEALTH RISK FROM INCENSE SMOKE:

 

Incense smoke contains various contaminants including gaseous pollutants, such as carbon monoxide (CO), nitrogen oxides (NOx), sulfur oxides (SOx), volatile organic compounds (VOCs), and adsorbed toxic pollutants (polycyclic aromatic hydrocarbons and toxic metals). The solid particles range between ~10 and 500 nm. In a comparison, Indian sandalwood was found to have the highest emission rate, followed by Japanese aloeswood, then Taiwanese aloeswood, while Chinese smokeless sandalwood had the least.

 

Research carried out in Taiwan in 2001 linked the burning of incense sticks to the slow accumulation of potential carcinogens in a poorly ventilated environment by measuring the levels of polycyclic aromatic hydrocarbons (including benzopyrene) within Buddhist temples. The study found gaseous aliphatic aldehydes, which are carcinogenic and mutagenic, in incense smoke.

 

A survey of risk factors for lung cancer, also conducted in Taiwan, noted an inverse association between incense burning and adenocarcinoma of the lung, though the finding was not deemed significant.

 

In contrast, epidemiologists at the Hong Kong Anti-Cancer Society, Aichi Cancer Center in Nagoya, and several other centers found: "No association was found between exposure to incense burning and respiratory symptoms like chronic cough, chronic sputum, chronic bronchitis, runny nose, wheezing, asthma, allergic rhinitis, or pneumonia among the three populations studied: i.e. primary school children, their non-smoking mothers, or a group of older non-smoking female controls. Incense burning did not affect lung cancer risk among non-smokers, but it significantly reduced risk among smokers, even after adjusting for lifetime smoking amount." However, the researchers qualified their findings by noting that incense burning in the studied population was associated with certain low-cancer-risk dietary habits, and concluded that "diet can be a significant confounder of epidemiological studies on air pollution and respiratory health."

 

Although several studies have not shown a link between incense and lung cancer, many other types of cancer have been directly linked to burning incense. A study published in 2008 in the medical journal Cancer found that incense use is associated with a statistically significant higher risk of cancers of the upper respiratory tract, with the exception of nasopharyngeal cancer. Those who used incense heavily also were 80% more likely to develop squamous-cell carcinomas. The link between incense use and increased cancer risk held when the researchers weighed other factors, including cigarette smoking, diet and drinking habits. The research team noted that "This association is consistent with a large number of studies identifying carcinogens in incense smoke, and given the widespread and sometimes involuntary exposure to smoke from burning incense, these findings carry significant public health implications."

 

In 2015, the South China University of Technology found toxicity of incense to Chinese hamsters' ovarian cells to be even higher than cigarettes.

 

Incensole acetate, a component of Frankincense, has been shown to have anxiolytic-like and antidepressive-like effects in mice, mediated by activation of poorly-understood TRPV3 ion channels in the brain.

Direct Rail Services 57305 + 37422 + 37405 , Crewe Gresty Bridge 15.2.18

GOVERNOR ANNOUNCES VICTIMS OF CRIME ACT (VOCA)

PROGRAM GRANT AWARDS

  

Charleston – Governor Earl Ray Tomblin announced on Wednesday, October 28, 2015, that he has awarded $3,463,389. in Victims of Crime Act Assistance (VOCA) sub-grant funds to fifty-seven (57) public and private non-profit agencies throughout the State.

The Victims of Crime Act Victim Assistance Grant Program funds will provide direct services, such as counseling, personal advocacy, court advocacy, client transportation and support services to victims of crimes including domestic violence, sexual violence, child abuse, and elderly abuse. The funds will also finance assistance to victims as they move through the criminal justice system.

These funds are awarded from the U. S. Department of Justice, the Office of Justice Programs of the U. S. Department of Justice, Office for Victims of Crime, and these funds are administered by the West Virginia Division of Justice and Community Services.

Funds were awarded to the following:

BROOKE, HANCOCK

A Child's Place CASA, Ltd. $14,500.00

These funds will provide for a portion of the salary of a part-time CASA Volunteer Coordinator to provide direct services to victims of child abuse and neglect in Brooke and Hancock Counties.

 

Contact:Ms. Rhonda Stubbs

Phone: (304) 737-4444

Email: childsplacecasa@comcast.net

 

CABELL

 

Cabell County Commission $77,383.00

These funds will provide for the salaries of three full-time Victim Advocates in the Cabell County Prosecuting Attorney's Office to provide direct services to crime victims in Cabell County.

 

Contact:Mr. Sean K. Hammers

Phone: (304) 526-8653

Email: shammers@cabellcounty.org

 

CABELL, WAYNE, KANAWHA

 

TEAM for West Virginia Children, Inc. $75,466.00

These funds will provide for a portion of the salaries of a full-time CASA Coordinator for Cabell County, a Cabell/Wayne CASA Volunteer Coordinator, and a Kanawha Volunteer Coordinator to provide direct services to child abuse and neglect victims in Cabell, Wayne, and Kanawha Counties.

 

Contact:Ms. Kim Runyon Wilds

Phone: (304) 523-9587

Email: kwilds@teamwv.org

 

CABELL, WAYNE, LINCOLN

 

Family Service a Division of Goodwill Industries of KYOWVA Area, Inc. $57,048.00

These funds will provide for a portion of the salaries of three part-time Victim Therapists to provide direct services to victims of domestic violence, sexual assault, and child abuse in Cabell, Lincoln, and Wayne Counties.

 

Contact:Mr. Alan C. Cole MA, LPC

Phone: (304) 523-9454

Email: acole@goodwillhunting.org

 

CABELL, WAYNE, MASON, LINCOLN

 

CONTACT Huntington, Inc. $30,264.00

These funds will provide for the salary of a full-time Victim Advocate to provide direct services to victims of sexual assault in Cabell, Wayne, Lincoln, and Mason Counties.

 

Contact:Ms. Sharon Pressman

Phone: (304) 523-3447

Email: execdirector@contacthuntington.com

 

CABELL, WAYNE, PUTNAM, LINCOLN, MASON

 

Branches Domestic Violence Shelter, Inc. $177,503.00

These funds will provide for the salaries of a full-time Adult Counselor, a Mason County Advocate, a Putnam County Advocate, a Lincoln County Advocate, and a porition of the salary for a full-time Wayne County Outreach Advocate to provide direct services to domestic violence victims.

 

Contact:Ms. Amanda McComas

Phone: (304) 529-2382

Email: mccomas@branchesdvs.org

  

GREENBRIER, MONROE, POCAHONTAS

 

Family Refuge Center $79,088.00

These funds will provide for a portion of the salaries of the full-time Lead Shelter Advocate, a Shelter Advocate, an Overnight Monitor, and an Outreach Advocate to provide direct services to victims of domestic violence and sexual assault in Greenbrier, Monroe, and Pocahontas Counties.

 

Contact:Ms. Kenosha Davenport

Phone: (304) 645-6334

Email: kenoshad@familyrefugecenter.org

 

GREENBRIER, POCAHONTAS, SUMMERS

 

CASA of the Eleventh Judicial Circuit, WV, Inc. $11,623.00

These funds will provide for a portion of the part-time salary of a Volunteer Coordinator to provide direct services to victims of child abuse in Greenbrier, Summers, and Pocahontas Counties.

 

Contact:Ms. Jenny Castle

Phone: (304) 645-5437

Email: casa11c@live.com

 

HANCOCK, BROOKE

 

CHANGE, Inc. $54,245.00

These funds will provide for the salary of a full-time Victim Advocate and part-time Victim Advocate to provide direct services to victims of domestic violence in Brooke and Hancock Counties.

 

Contact:Ms. Debra Fair

Phone: (304) 748-0332

Email: dfair@changeinc.org

 

HANCOCK, BROOKE, OHIO

 

Hancock County Commission $105,661.00

These funds will provide for the full-time salaries of a Hancock County Advocate, a Brooke County Advocate, and a portion of the salary of a full-time Ohio County Advocate to provide direct services to crime victims in Hancock, Brooke, and Ohio Counties.

 

Contact:Mr. Michael Traubert

Phone: (304) 234-3896

Email: Jgruberva@yahoo.com

  

HARRISON

 

Harrison County CASA Program, Inc. $40,730.00

These funds will provide for a portion of the salaries of a full-time Volunteer Advocate and the Program Director to provide direct services to victims of child abuse and neglect in Harrison County.

 

Contact:Ms. Alisha Madia

Phone: (304) 623-5749

Email: harrisoncountycasa@frontier.com

 

JACKSON

 

Jackson County Commission $31,600.00

These funds will provide for the salary of a full-time Victim Advocate in the Jackson County Sheriff's Office to provide direct services to crime victims in Jackson County.

 

Contact:Sheriff Tony Boggs

Phone: (304) 373-2294

Email: tony.boggs@jacksoncountywv.com

 

CASA of the Fifth Judicial Circuit, Inc. $15,614.00

These funds will provide for a portion of the salary of the Program Director to provide direct services to child abuse and neglect victims in Jackson County.

 

Contact:Ms. Kathie King

Phone: (304) 373-1165

Email: circuit5casawv@gmail.com

 

JACKSON, RITCHIE

 

Family Crisis Intervention Center $37,751.00

These funds will provide for a portion of the salaries of a full-time Ritchie County Advocate and part-time Jackson County Advocate to provide direct services to victims of domestic violence in Jackson and Ritchie Counties.

 

Contact:Ms. Emily S. Larkins

Phone: (304) 428-2333

Email: eelarkins@suddenlink.net

 

JEFFERSON

 

Jefferson County Commission $60,623.00

These funds will provide for a portion of the salaries of two full-time Victim Advocates in the Jefferson County Prosecuting Attorney's Office to provide direct services to crime victims in Jefferson County.

 

Contact:Mr. Ralph A. Lorenzetti Jr.

Phone: (304) 728-3243

Email: rlorenzetti@jeffersoncountywv.org

 

JEFFERSON, BERKELEY, MORGAN

 

CASA of the Eastern Panhandle, Inc. $13,645.00

These funds will provide for the salary of a part-time Volunteer Coordinator to provide direct services to victims of child abuse and neglect in Berkeley, Jefferson, and Morgan Counties.

 

Contact:Ms. Vicki L. Barnard

Phone: (304) 263-5100

Email: vicki@mycasaep.org

 

Shenandoah Women's Center, Inc. $105,582.00

These funds will provide for the salaries of a full-time Berkeley County Outreach Advocate, a Morgan County Outreach Advocate, a Jefferson County Outreach Advocate and a Shelter Advocate to provide direct services to child victims, victims of domestic violence, and sexual assault in Berkeley, Jefferson, and Morgan Counties.

 

Contact:Ms. Pippa McCullough

Phone: (304) 263-8522

Email: executivedirector@swcinc.org

 

KANAWHA

 

Kanawha County Commission $106,827.00

These funds will provide for a portion of the salaries of two full-time Victim Advocates in the Kanawha County Sheriff's Department and two Victim Advocates in the Prosecuting Attorney's Office to provide direct services to crime victims in Kanawha County.

 

Contact:Capt. R. P. Boone

Phone: (304) 357-2022

Email: patboone@kcso.us

City of Charleston $31,000.00

These funds will provide for a portion of the salary of a full-time Victim Services Coordinator in the Charleston Police Department to provide direct services to crime victims in the City of Charleston.

 

Contact:Sgt. James Hunt

Phone: (304) 348-6480

Email: jahunt@charlestonwvpolice.org

 

KANAWHA, CLAY, BOONE

 

YWCA of Charleston, WV, Inc. $103,294.00

These funds will provide for the salaries of a full-time Racial Justice/Court Advocate, a Boone County Coordinator, a part-time Clay County Coordinator and a portion of the salaries for a full-time Court Advocate and a Contracted Counselor to provide direct services to domestic violence victims in Kanawha, Clay, and Boone Counties.

 

Contact:Ms. Pam Gillenwater

Phone: (304) 340-3554

Email: pgillenwater@ywcacharleston.org

 

KANAWHA, PUTNAM, JACKSON

 

Family Counseling Connection, Inc. $137,455.00

These funds will provide for a portion of the salaries of a full-time REACH Director and eight Victim Therapist positions and a porition of two Sexual Violence Victim Specialists to provide direct services to victims of sexual violence, child abuse, and domestic violence in Kanawha, Jackson, and Putnam Counties.

 

Contact:Mr. Frank S. Fazzolari

Phone: (304) 340-3676

Email: ffazzolari@tccwv.org

 

LEWIS

 

Lewis County Commission $35,865.00

These funds will provide for a portion of the salary of a full-time Victim Advocate in the Lewis County Prosecutor's Office to provide direct services to crime victims in Lewis County.

 

Contact:Ms. Christine Flanigan

Phone: (304) 269-8240

Email: Flanigan.lcpa@frontier.com

 

LOGAN

 

Logan County Commission $48,498.00

These funds will provide for the salaries of a full-time and a part-time Victim Advocate in the Logan County Prosecuting Attorney's Office to provide direct services to crime victims in Logan County.

 

Contact:Mr. John W. Bennett

Phone: (304) 792-8670

Email: jwbennett75@verizon.net

 

MARION

 

Marion County Commission $34,394.00

These funds will provide for the salary of a full-time Victim Assistance Coordinator in the Marion County Prosecuting Attorney's Office to provide direct services to crime victims in Marion County.

 

Contact:Mr. Patrick N. Wilson

Phone: (304) 367-5380

Email: khawkins@marioncountywv.com

  

CASA of Marion County $28,083.00

These funds will provide for a portion of the salary of a Program Director to provide direct services to victims of child abuse and neglect in Marion County.

 

Contact:Ms. Vesna Meinert

Phone: (304) 366-4198

Email: casaofmarion@frontier.com

 

MARION, DODDRIDGE, GILMER, HARRISON, LEWIS

 

Task Force on Domestic Violence, "HOPE, Inc." $235,328.00

These funds will provide for the salary of a full-time Lewis County Case Manger, a Harrison/Doddridge County Case Manger, a Gilmer County Case Manager and a portion of the salaries for a full-time Family Therapist, a Marion County Case Manager Specialist, a Marion County Victim Advocate, two Harrison County Victim Advocates, and a porition of the salaries for a part-time Marion County Case Manager and a part-time Children's Case Manager to provide direct services to victims of domestic violence, sexual assault, and child victims in Doddridge, Gilmer, Harrison, Lewis, and Marion Counties.

 

Contact:Ms. Harriet Sutton

Phone: (304) 367-1100

Email: hmsutton@hopeincwv.org

 

MARSHALL, WETZEL, TYLER, OHIO

 

CASA for Children, Inc. $29,105.00

These funds will provide for a portion of the salary of the Program Director, a Ohio County Volunteer Coordinator, and a Volunteer Coordinator in the 2nd Circuit to provide direct services to child abuse and neglect victims in Ohio, Marshall, Tyler, and Wetzel Counties.

 

Contact:Ms. Susan Harrison

Phone: (304) 810-0952

Email: executivedirector@wvcasaforchildren.com

 

MASON

 

Mason County Commission $29,667.00

These funds will provide for the salary of a full-time Victim Advocate in the Mason County Prosecuting Attorney's Office to provide direct services to crime victims in Mason County.

 

Contact:Mr. R. Craig Tatterson

Phone: (304) 675-5734

Email: masonprosatty@yahoo.com

  

MCDOWELL, MERCER, WYOMING

 

Stop Abusive Family Environments, Inc., SAFE Inc. $106,060.00

These funds will provide for the salaries of a full-time McDowell County Advocate, a part-time Wyoming County Victim Advocate, and two full-time Mercer County Advocates to provide direct services to victims of domestic violence, sexual assault, and child victims in McDowell, Mercer, and Wyoming Counties.

 

Contact:Ms. Pat Daniels

Phone: (304) 436-8117

Email: patengland82@hotmail.com

 

MERCER

 

Child Protect of Mercer County, Inc. $35,652.00

These funds will provide for the salary of a full-time Family Advocate to provide direct services to child abuse victims and adult survivors of child sexual abuse in Mercer County.

 

Contact:Ms. Shiloh Woodard

Phone: (304) 425-2710

Email: swoodard@mercerchildprotect.com

 

MERCER, MCDOWELL

 

ChildLaw Services, Inc. $10,068.00

These funds will provide for a portion of the salaries of a part-time Victim Advocate and a part-time Counselor to provide direct services to child victims of abuse and neglect and children who witness domestic violence in Mercer and McDowell Counties.

 

Contact:Ms. Catherine Bond Wallace

Phone: (304) 425-9973

Email: cathy.childlawservices@gmail.com

 

MINERAL

 

Mineral County Court Appointed Special Advocates $16,803.00

These funds will provide for a portion of the salary of a Volunteer Coordinator to provide direct services to victims of child abuse and neglect in Mineral County.

 

Contact:Ms. Dayla Harvey

Phone: (304) 788-0068

Email: mincocasa@hotmail.com

  

MINERAL, GRANT, HAMPSHIRE

 

Family Crisis Center, Inc. $55,000.00

These funds will provide for a portion of the salaries of a full-time Grant County Victim Advocate, a Mineral County Advocate, and a part-time Hampshire County Victim Advocate to provide direct services to victims of domestic violence in Mineral, Grant, and Hampshire Counties.

 

Contact:Ms. Sonya Fazzalore

Phone: (304) 788-6061

Email: fcc911@frontier.com

 

MINGO, LOGAN

 

Tug Valley Recovery Shelter $70,919.00

These funds will provide for the salaries of a full-time Logan/Mingo County Victim Advocate, a part-time Court Advocate, a full-time Logan County Advocate and a part-time Mingo County Advocate to provide direct services to victims of domestic violence, sexual assault, and child victims in Mingo and Logan Counties.

 

Contact:Ms. Kimberly Ryan

Phone: (304) 235-6121

Email: k.s.ryan@hotmail.com

 

The Logan County Child Advocacy Center $10,128.00

These funds will provide for a portion of the salary of a part-time Mingo County Advocate to provide direct services to child abuse victims and adult survivors of child sexual abuse in Mingo County.

 

Contact:Ms. Beth Cook

Phone: (304) 792-6261

Email: thelogancac@gmail.com

 

MONONGALIA

 

Monongalia County Commission $71,458.00

These funds will provide for a portion of the salaries of a full-time and two part-time Victim Assistance Coordinators in the Monongalia County Prosecuting Attorney's Office to provide direct services to crime victims in Monongalia County.

 

Contact:Ms. Marcia Ashdown

Phone: (304) 291-7250

Email: ashdown@court.state.wv.us

  

MONONGALIA, PRESTON

 

Monongalia County Youth Services Center, Inc / CASA For Kids $37,293.00

These funds will provide for a portion of the salaries of a full-time Preston County Volunteer Coordinator, a full-time Monongalia County Volunteer Coordinator, and a portion of the salary for the Program Director to provide direct services to victims of child abuse and neglect in Preston and Monongalia Counties.

  

Contact:Ms. Tammy Renzelli

Phone: (304) 599-1087

Email: casadirector@hotmail.com

 

MONONGALIA, PRESTON, TAYLOR

 

The Rape & Domestic Violence Information Center, Inc.$77,094.00

These funds will provide for the salaries of a full-time Victim Advocate in Monongalia County and Taylor County Victim Advocate to provide direct services to victims of domestic violence, sexual assault, and child abuse in Monongalia and Taylor Counties.

 

Contact:Ms. Judy King

Phone: (304) 292-5100

Email: rdvic99@earthlink.net

 

OHIO

 

Ohio County Commission $44,832.00

These funds will provide for a portion of the salary of a full-time Victim Assistance Coordinator in the Ohio County Prosecuting Attorney's Office to provide direct services to crime victims in Ohio County.

 

Contact:Mr. Scott R. Smith

Phone: (304) 234-3631

Email: shar4park@yahoo.com

 

OHIO, BROOKE, HANCOCK, MARSHALL, WETZEL

 

Upper Ohio Valley Sexual Assault Help Center $111,233.00

These funds will provide for the salaries of a full-time Adult Victim Advocate and a Child Victim Advocate, and the part-time salaries of three Victim Advocates and a licensed counselor/therapist to provide direct services to adult and child victims of sexual assault in Hancock, Brooke, Ohio, Marshall, and Wetzel Counties.

 

Contact:Ms. Susan Knight

Phone: (304) 234-1783

Email: sahcexecutivedirector@gmai.com

 

OHIO, MARSHALL

 

Harmony House, Inc. $17,836.00

These funds will provide for a portion of the salary of a full-time Child and Family Advocate to provide direct services to child abuse victims and adult survivors of child sexual abuse in Ohio and Marshall Counties.

  

Contact:Ms. Leslie Vassilaros

Phone: (304) 230-2205

Email: harmonyhousecac@yahoo.com

 

OHIO, MARSHALL, WETZEL

 

YWCA Wheeling Family Violence Prevention Program $134,441.00

These funds will provide for the salaries of a full-time Child Advocate, a part-time Employment Advocate and a full-time Marshall County Advocate and a portion of the salaries of a full-time Shelter Advocate, two full-time Wetzel County Advocates, and a Ohio County Advocate to provide direct services to victims of domestic violence, sexual assault, and child victims in Ohio, Marshall, and Wetzel Counties.

 

Contact:Ms. Patricia Flanigan

Phone: (304) 232-2748

Email: tflanigan@ywcawheeling.org

 

PRESTON

 

Preston County Commission $28,800.00

These funds will provide for a portion of the salary of a full-time Victim Advocate in the Preston County Prosecuting Attorney's Office to provide direct services to crime victims in Preston County.

 

Contact:Mr. Mel Snyder

Phone: (304) 329-1885

Email: msnyder@prestoncountywv.gov

 

PUTNAM

 

Putnam County Commission (Sheriff's Department) $30,000.00

These funds will provide for the salary of a full-time Victim Advocate in the Putnam County Sheriff's Office to provide direct services to crime victims in Putnam County.

 

Contact:Sheriff Steve Deweese

Phone: (304) 586-0256

Email: sdeweese@putnamwv.org

 

Putnam County Commission $46,000.00

These funds will provide for a portion of the salary for a full-time Victim Liaison and provide for the salary of a part-time Victim Liaison in the Putnam County Prosecuting Attorney's Office to provide direct services to crime victims in Putnam County.

 

Contact:Mr. Mark A. Sorsaia

Phone: (304) 586-0205

Email: Mark.Sorsaia@putnamwv.org

 

RALEIGH, FAYETTE, NICHOLAS, SUMMERS

 

Comprehensive Women's Service Council, Inc. $170,433.00

These funds will provide for the salaries for a full-time Shelter Advocate and an Outreach Office Advocate in Raleigh County, a full-time Nicholas County Advocate, two part-time Summers County Advocates, a part-time Counselor/Support Group Specialist, and a part-time Raleigh County Advocate in the Beckley Police Department and an Underserved Populations Advocate to provide direct services to victims of domestic violence and sexual assault in Raleigh, Fayette, Summers, and Nicholas Counties.

 

Contact:Ms. Patricia M. Bailey

Phone: (304) 255-2559

Email: pbailey@wrcwv.org

 

RANDOLPH

 

Randolph County Commission $28,577.00

These funds will provide for a portion of the salary of a full-time Victim Services Coordinator in the Randolph County Prosecuting Attorney's Office to provide services to crime victims in Randolph County.

 

Contact:Mr. Michael W. Parker

Phone: (304) 636-2053

Email: mparker@rcpwv.com

 

RANDOLPH, UPSHUR, BARBOUR, TUCKER, WEBSTER, BRAXTON

 

Women's Aid in Crisis $244,524.00

These funds will provide for the salaries of two Shelter Managers in Randolph County, a Barbour County Outreach Coordinator, a Tucker County Outreach Coordinatory, an Upshur County Outreach Coordinator, a Webster County Outreach Coordinator, a Legal Advocate in Randolph County, and a Braxton County Outreach Coordinator to provide direct services to victims of domestic violence, child victims, and sexual assault victims in Randolph, Barbour, Tucker, Upshur, Webster, and Braxton Counties.

 

Contact:Ms. Marcia R. Drake

Phone: (304) 636-8433

Email: mdrake@waicwv.org

  

ROANE

 

Roane County Commission $19,877.00

These funds will provide for the salary of a full-time Victim Advocate in the Roane County Prosecuting Attorney's office to provide direct services to crime victims in Roane County.

 

Contact:Mr. Joshua Downey

Phone: (304) 927-2091

Email: jdowney@court.state.wv.us

 

TYLER

 

Tyler County Commission $35,500.00

These funds will provide for the salary of a full-time Victim Advocate in the Tyler County Prosecuting Attorney's Office to provide direct services to crime victims in Tyler County.

 

Contact:Mr. D. Luke Furbee

Phone: (304) 758-2860

Email: dlfurbeepa.tylercopa@frontier.com

 

UPSHUR

 

Upshur County Commission $34,662.00

These funds will provide for a portion of the salary of a full-time Victim Advocate in the Upshur County Prosecuting Attorney's Office to provide direct services to crime victims in Upshur County.

 

Contact:Mr. David E. Godwin

Phone: (304) 472-9699

Email: degodwin@upshurcounty.org

 

WETZEL

 

Wetzel County Commission $18,568.00

These funds will provide for a portion of the salary of a Victim Advocate in the Wetzel County Prosecuting Attorney's Office to provide direct services to crime victims in Wetzel County.

 

Contact:Mr. Timothy E. Haught

Phone: (304) 455-8220

Email: abowman1@frontier.com

 

WOOD

 

Wood County Commission $65,387.00

These funds will provide for the salaries of two full-time Victim Advocates in the Wood County Prosecuting Attorney's Office to provide direct services to crime victims in Wood County.

 

Contact:Ms. Toni Tiano

Phone: (304) 428-7760

Email: tianoknopp@suddenlink.net

 

WOOD, WIRT, PLEASANT, RITCHIE

 

Voices for Children Foundation $31,058.00

These funds will provide for a portion of the Program Director’s salary to provide direct services to child abuse and neglect victims in Wood, Wirt, Pleasants, and Ritchie Counties.

 

Contact:Ms. Margaret Burdette

Phone: (304) 422-3390

Email: voicesforchildrencasa@gmail.com

 

WYOMING

 

Wyoming County Commission $30,483.00

These funds will provide for the salary of a full-time Victim Advocate in the Wyoming County Prosecuting Attorney's Office to provide direct services to crime victims in Wyoming County.

 

Contact:Mr. Sante "Sonny" E. Boninsegna Jr.

Phone: (304) 732-8000

Email: sante.boninsegna@wyomingcountyprosecutor.com

 

STATEWIDE

 

Mothers Against Drunk Driving $34,049.00

These funds will provide for a portion of the salary of a full-time statewide Victim Advocate to provide direct services and support to victims of Driving Under the Influence cases throughout the State of West Virginia.

 

Contact:Ms. Catrina Clemens

Phone: (469) 420-4515

Email: Catrina.Clemens@madd.org

 

West Virginia Division of Corrections $38,812.00

These funds will provide for a portion of the salary of a Victim Services Specialist to provide direct services to the crime victims of inmates under the custody of the Division of Corrections.

 

Contact:Ms. Jennifer Ballard

Phone: (304) 558-2036

Email: jennifer.m.ballard@wv.gov

Here we see Direct Rail Services's 37667 sat in the old Motorail Bay at Bristol Temple Meads where it was based for a week of nightly test trains. Observed on 5th February 2016

Sanglier

Rolleiflex SL35E

Rollei HFT Planar 50/1.8

Kosmo Foto Mono

Taken 6th June, 2015 ...

Linhof 4x5

Harman direct positive

caffenol 250ml

1. Na2CO3 20g (80g/l), attendre la dissolution complète.

puis

2. Café soluble 10g (40 g/l), bien mélanger.

puis

3.Acide Ascorbique ~ 1g (4 g/l) [1/2 cuillère à café], bien mélanger.

 

www.10-10.ch

London, 2008

29 Maret 2014, Direct Selling CD Flying Get at AlfaMart Kelapa Dua, Kebon Jeruk, Jakarta Barat

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

 

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

 

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

 

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

 

ETYMOLOGY

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

 

LEGEND

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

 

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

 

PATRONAGE

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

 

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

 

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

 

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

 

TEMPLE STRUCTURE

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

 

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

 

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

 

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

 

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

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

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

 

SIGNIFICANCE OF THE TEMPLE DESIGN

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

 

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

 

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

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

 

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

 

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

 

TOWERS

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

 

HALLS

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

 

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

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

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

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

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

 

SHRINES

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

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

- Shrine of Sivagami.

- Ganesha shrine

- Shrine of Muruga or Pandiya nayakan

 

There are also several smaller shrines in the temple complex.

 

GOVINDARAJA SWAMY SHRINE

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

 

TEMPLE TANKS

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

 

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

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

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

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

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

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

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

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

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

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

 

TEMPLE CAR

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

 

ANANDA TANDAVA

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

 

THE ANANDA TANDAVA POSTURE

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

 

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

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

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

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

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

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

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

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

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

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

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

 

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

 

RELIGIOUS SIGNIFICANCE OF THE TEMPLE

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

 

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

 

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

 

RELIGIOUS WORK AND SAINTS

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

 

THE CHIDAMBARA RAHASIYAM

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

 

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

Temple administration and daily rituals

 

WORSHIP FORMS

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

 

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

 

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

 

WORSHIP

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

 

DIKSHITARS

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

 

DAILY RITUALS

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

 

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

 

TEMPLE ADMINISTRATION

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

 

FESTIVALS

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

 

There are references in Umapathy Sivam's

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

 

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

 

HISTORY

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

 

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

 

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

 

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

 

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

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

 

INSCRIPTIONS

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

 

KUMBHABISHEKAM 2015

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

 

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

 

INVASIONS

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

 

WIKIPEDIA

Bridge carrying the former Banbury & Cheltenham Direct Railway over a lane at the hamlet of Syreford, Gloucestershire. 26th April 2006.

We saw this truck a million times. I'm curious what the hot babes actually do when they come to you ... but not curious enough to dial the number and find out.

Tankers

Direct Rail Services class 88007 'Electra' approaching South Kenton with 1351 Daventry DRS Tesco - Tilbury2 Container TML, as a Harrow bound TFL Bakerloo train heads north & a Metropolitan train crosses the bridge in background.

trying to live a life where my every action has a direct positive on others.

A massive complex of thunderstorms rolled into Phoenix from the east on August 11, 2015. Typically, monsoon thunderstorms are fairly isolated and short lived. I didn't even want to go chasing that night, since only one tiny storm was on radar, and it was 60 miles from my house. Glad I did! This lonely cell turned into a powerful line of severe-warned monsters over the Superstition Mountains and put on one hell of a show that lasted for hours!

 

The only major suck factor was the temperature. It was north of 113 degrees that day and didn't cool down much by the time the storms started. You can see I was shooting at ISO 400 but the sensor was so hot, all my images had much more noise than usual.

youtu.be/rSSgM94sSxQ

Starring Richard Egan, Constance Dowling, Herbert Marshall, John Wengraf, Philip Van Zandt, and William Schallert. Directed by Herbert L. Strock.

When two scientists at a top-secret government installation devoted to space research are killed -- in their own test chamber, seemingly by an experiment gone awry -- Dr. David Sheppard (Richard Egan) is sent out from Washington to investigate. Sheppard mixes easily enough with the somewhat eccentric team of scientists, though he always seems in danger of being distracted by the presence of Joanne Merritt (Constance Dowling), who serves as the aide to the project director Dr. Van Ness (Herbert Marshall) but is, in reality, another security agent. Sheppard is as puzzled as anyone else by the seemingly inexplicable series of events overtaking the installation -- properly operating equipment suddenly undergoing lethal malfunctions, and the radar tracking aircraft that aren't there -- until he puts it together with the operations of NOVAC (Nuclear Operated Variable Automatic Computer), the central brain of the complex. But the mystery deepens when he discovers that NOVAC was shut down during one of the "accidents" -- and even the computer's operators can't account fully for the whereabouts of GOG and MAGOG, the two robots under the computer's control.

"...and then without warning, the machine became a frankenstein of steel," says the sensationalist poster text. This is the third story in Ivan Tors' OSI trilogy. His first "Office of Scientific Investigation" story was Magnetic Monster in early 1953. The second was Riders to the Stars in early '54. With Gog the loose trilogy is complete. Unlike the Star Wars trilogy in which the stories build upon each other, each of the three OSI stories are separate tales which have nothing to do with each other. The common thread is the idea of there being a sort of Science FBI agency whose job it is, is to check out the scientifically strange. In that regard, Tors' OSI is a bit like a foreshadowing of the X-Files TV series, but without any of the New Age paranormal focus.

 

In keeping with the previous two stories, Gog is more of a detective murder mystery movie. Tors was a huge fan of "hard" science, not fanciful fiction fluff, so Gog, like the other two movies, is chock full of reveling in sciencey stuff in an almost geeky way. This reverence for real science keeps things from getting out on shaky limb, as many sci-fi films to. The events are much more plausible, less fantastic.

 

Synopsis

At a secret underground research facility, far out in the desert, scientists working on preparations for a manned space mission, are getting murdered mysteriously. Two agents from the OSI are dispatched to solve the mystery and keep the super secret space station program on track. The scientists are killed in various ways, mostly through equipment malfunctions. The facility director and the agents suspect sabotage. Small transmitter/receiver boxes are found within equipment in different parts of the facility. They suggest that someone on the outside is transmitting in the "malfunctions" in order to kill off the program's scientists. Occasional alarms indicate some flying high intruder, but nothing is clearly found. One of the base's two robots, named Gog, kills another technician while it's mate, Magog, tries to set up an overload within the base's atomic pile. The OSI agents stop Magog with a flame thrower. Meanwhile, interceptor jets scramble and find the highflying spy jet and destroy it with missiles. Once the trouble is past, the Director announces that they will be launching their prototype space station the next day, despite the sabotage attempts to stop it. The End.

  

The time spent reveling in techno-geekery has a certain Popular Science charm to it. There's an evident gee-whiz air about space and defense sciences which is fun to see. People were fascinated with things rockety and atomic. For various fun bits, see the Notes section.

  

Gog oozes Cold War from every frame. First is the base's underground location to make them safe from A-bombs. Next is the mysterious killer trying to stop the space station program. The high-flying mystery plane is "not one of ours." (that leaves: Them, and we all knew who they were.) The space station is to be powered by a solar mirror. Even that benign mirror has sinister possibilities. While demonstrating the mirror, the scientists use it to burn a model of a city. "This could happen...if we're not the first to reach space," says the Director. Space is the next "high ground" to be contested. At the end of the movie, when discussing the launch (despite the sabotage attempt) of the prototype space station, the Director says, "Through it's eye, we'll be able to see everything that goes on upon this tired old earth." The Defense Secretary says, "Nothing will take us by surprise again." An obvious reference to Pearl Harbor.

 

B-films often re-used props and sets from prior films in order to save on their budgets. Gog, even though shot in Eastman Color, was no exception. Two old prop friends show up in Gog. One is our venerable old friend, the space suits from Destination Moon ('50). Look for the centrifuge scene. The research assistants are dressed in them, and as an added bonus, they wear the all-acrylic fish bowl helmets used in Abbot and Costello Go to Mars ('53). Our second old friend is scene in the radar / security room, (the one with the annoying tuning fork device). Check out the monitor wall. It's been gussied up a bit, but it is the spaceship control panel wall from Catwomen of the Moon and Project Moon Base -- complete with the empty 16mm film reels on the right side. It's fun to see old friends.

 

B-films often include stock footage of military units, tanks, jets, battleships, etc. to fill things out. Gog is no different, and even commits the common continuity error of showing one type of plane taking off, but a different kind in the air.

 

What amounts to a small treat amid the usual stock footage of jets, some shots of a rather obscure bit of USAF hardware -- the F-94C Starfire with its straight wings and huge wing tanks. In 1954, the Starfire was one of America's coolest combat jets, yet we hear little about it. The swept-wing F-86 Sabers (which we see taxiing and taking off) were the agile fighter which gained fame over Korea. They're common stock footage stars. The F-94, with its onboard radar (in the nose cone) was deemed too advanced to risk falling into enemy hands. So, it didn't see much action , and therefore little fame. The heavier, yet powerful F-94C (one of the first US jets to have an afterburner) was 1954 America's hottest Interceptor -- designed to stop high flying Soviet bombers. It's blatant cameo appearance in Gog, intercepting the high-flying mystery plane, was a fun little bit of patriotic showing off.

 

The very name of the movie, Gog, is charged with meaning to American audiences of the mid 50s, though virtually lost on viewers of the 21st century. The names of the two robots, Gog and Magog, come from the Bible. More specifically, from the prophecies of Ezekiel (Chapter 38) and the Book of Revelation (chapter 20). While just who they are (nations? kings?) has been debated for centuries, their role as tools of Satan in the battle of Armageddon is clear. Mainstream American patriotic Christendom had settled on the idea that the Soviet Union was the prophesied "nations from the north" who would join Satan to oppose God. This gives the title of the movie a special Cold War significance. It also puts an interesting spin on the Dr. Zeitman character for having named the two robots in the first place. Since they were tools of the mega-computer NOVAC, what was he saying about NOVAC?

 

It is interesting that the base's radar could not detect the mystery plane (which was beaming in the 'kill' instructions to NOVAC) because it was made of "fiberglass" which rendered it invisible to radar. Now, fiberglass itself isn't sturdy enough for high-speed jets, and it would take until the 1990s before composite materials advanced to make the dream of a stealth aircraft a reality. Nonetheless, the dream (or nightmare) of stealth aircraft was on-screen in 1954 in Gog.

 

The super computer, NOVAC, controlled everything on the base. Even though the machines were not really killing scientists on their own, but following human orders from the mystery plane, there was the on-screen depiction of machines having a murderous mind of their own. (all pre-Steven King) In the techno starry-eyed 50s, it was fairly uncommon for the technology itself to be turning on its masters. This idea would gain traction later in the 50s, and especially in the 60s, but in '54, it was unusual.

 

A cautionary subtext to Gog is the danger of trusting in a supercomputer to manage defenses and a whole base. NOVAC doesn't go bad on its own, as the computer will in The Invisible Boy, Hal in 2001 or Colossus in The Forbin Project. In this movie, it was the nefarious "others" who hacked into NOVAC to make it do the killing, but this just demonstrates the danger. People were getting a little nervous about letting machines take over too much responsibility. We were starting to distrust our creations.

 

Until Gog, robots were fairly humanoid.

 

They had two legs, two arms, a torso and a head. Audiences had seen the mechanical Maria in Metropolis ('27), the fedora-wearing metal men in Gene Autrey's Phantom Empire serial ('35). The water-heater-like Republic robot appeared in several rocketman serials. There was the gleaming giant Gort in The Day the Earth Stood Still ('51) and the cute left over fedora-dudes in Captain Video ('51). The metal giant in Devil Girl from Mars ('54) was also humaniod, in a chunky way. Gog and Magog were a departure from the stereotype. They were noticeably in-human, which was part of the mood.

 

Bottom line? Gog seems a bit bland, as far as sci-fi tends to go, but it has a lot in it for fans of 50s sci-fi.

 

Direct Rail Services Vossloh/Caterpillar UK Light Class 68, 68 017 'Hornet' and 68 034 'Rail Riders 2020' locomotives at Oldside in Workington on the Cumbrian coast railway line with 6K74 the 09:09 BNFL Sellafield to Crewe Coal Yard nuclear flask train.

M6 Pailton 26/05/2020

Direct Rail Service Class 57/0s 57007 and 57008 at Stafford on 6th March 2014.

 

 

BEN MATTHEWS

"ALCO-APPLES"(2010)

ACRYLIC ON CANVAS, 12" X 12" (30CM X 30CM)

  

imagingtheapple.com/

  

IMAGING THE APPLE

  

AC INSTITUTE [DIRECT CHAPEL]

547 W27th St. 5th and 6th floors

New York 10001

New York

 

Curated by:

JOHN R. NEESON

ELIZABETH GOWER

Exhibition dates:

MARCH 25 - MAY 1, 2010

imagingtheapple.com/pages/pressrelease1

  

IMAGING THE APPLE

PRESS RELEASE

  

Forty-eight artists have been invited to exhibit responses to IMAGING THE APPLE.

The exhibition is scheduled from March 25 to May 1, 2010 at AC Institute [Direct Chapel] 547 West 27th Street, 5th & 6th floors, New York. www.artcurrents.org

 

IMAGING THE APPLE is a development of a successful show that toured the Eastern states of Australia in 2004 . 2005. The original exhibition was organized by artist/curator John R. Neeson who is co-curating the New York version with Elizabeth Gower also a Melbourne based artist/curator.

 

The New York show includes Artists from Stockholm, Beijing, Pittsburg, New York, Toledo, Hollywood, Auckland, Plymouth, Melbourne and Sydney; and in the case of Billy Tjampijinpa Kenda from an area in Central Australia as geographically remote from New York City as it's possible to get.

 

The Artists represent a cross generational group, with established and well known Artists such as Yoko Ono and Billy Apple, exhibiting alongside mid-career and emerging Artists, using a diverse range of media including text, photography, installation, video, sound and painting.

 

The conceptual basis for IMAGING THE APPLE references Paul Cézanne's ambition to 'astound Paris with the painting of a single apple'.

 

The apple has been a significant and reoccurring emblem in factual stories, legends and myths throughout western history.

 

Never actually identified as the guilty 'fruit of temptation' in the Garden of Eden, an apple nevertheless has been universally represented as the culprit for twenty centuries.

The 'apple' features in the Judgment of Paris from Ancient Greece; in the various legends of William Tell and Snow White and the poison apple from central Europe, in Isaac Newton's revelation on gravity from England, in the origin of the Granny Smith apple from Australia, and from America, Johnny Apple seed.

 

There is also considerable mythology surrounding why New York City became known as the .big apple.. One story is, that in the jargon of US jazz musicians a gig was an .apple. and a gig in New York City, the big apple. A second tale. dating from the 19th Century concerns a high-class bordello, run by Eve, who had the best .apples. in town.

In colloquial Australian "she'll be apples" translates, as "it will be fine" while 'an Apple a day keeps the doctor away', 'an apple for the teacher' and 'the apple of my eye' are epithets common in the English-speaking world that associates the apple with health and goodness.

 

Finally 'apple' has become an enduring contemporary icon associated with the legendary Beatles company, the personal computers and ipod.

 

All these associations resonate in various degrees of intensity through the forty-eight responses in IMAGING THE APPLE.

 

IMAGING THE APPLE is accompanied by a catalogue, documenting the works, and including a project essay by John R.Neeson. It is published by AC Institute and distributed by Amazon and Barnes & Noble.

 

IMAGING THE APPLE has received a grant through the Dame Joan Sutherland Fund from the Australian American Association and in-kind sponsorship from Chapman & Bailey, an Australian based Art materials company.

 

Artists presenting responses: -

Billy Apple, Peter Burke, Jon Campbell, Ross Coulter, Holly Crawford, Penelope Davis, Kate Daw, Kim Donaldson, Janenne Eaton, Steve Ellis, Andrew Erdos, Juan Ford, Sue Ford, Clark V. Fox, Timothy Gaewsky, Martin Gantman, Michael Georgetti, Elizabeth Gower, Denise Green, Hao Guo & Thea Rechner, Jayne Holsinger, Natasha Johns-Messenger, Kate Just, Larry Kagan, Billy Tjampijinpa Kenda, Sardi Klein, Richard Kostelanetz, Kevin Laverty, Deven Marriner, Ben Matthews, Rob McKenzie & Kain Picken, My Dog Sighs, John R. Neeson, Yoko Ono, Mary Lou Pavlovic, Amy Pivak, Paul Ross, Andreas Söderberg, Spoonbill, Charles Tashiro, Brie Trenerry, Nico Vassilakis, Dan Waber, Cara Wood-Ginder, Max Yawney, Anne Zahalka.

 

Contact:

theappleprojects@gmail.com

info@artcurrents.com