Stoat - British Wildlife Centre, Surrey, England - Sunday August 17th 2008.

Click here to see the Larger image

 

From Wikipedia, the free encyclopedia ~ The Ermine (Mustela erminea) is a small mammal of the family Mustelidae. It is also known as the stoat and the short-tailed weasel.

 

Natural history ~ The Ermine can be found almost everywhere throughout the northern temperate, subarctic and Arctic regions, of Europe, Asia, and North America. In an unsuccessful attempt to control the rabbit population, it was introduced into New Zealand. Ermines are largely nocturnal or crepuscular but will sometimes come out during the day.

 

Physical description ~ The Ermine is a member of the family Mustelidae, which also includes other weasels, mink, otters, ferret, badgers, polecats, the wolverine, martens, the tayra, the fisher and in some taxonomical classifications skunks. This is one of the most species-rich families in order Carnivora. The Ermine moves in a sinuous manner when pursuing its prey extremely quick over the ground considering its small size, and is also a strong swimmer that is able to colonize offshore islands. Although it inhabits northern latitudes, the Ermine is built long and thin, leading to an increased surface area-to-volume ratio and increased dissipation of heat from its body. The advantage of this shape is that it is one of the few species able to follow burrowing animals into their own homes. It partly compensates for this shape by having short legs, small ears, a fast metabolism and, in winter, thick fur. Ermines may grow up to 30 cm long, with males much larger than the females. In most areas it coexists with the weasel (Mustela nivalis, also known as the Least Weasel), the smallest member of order Carnivora. Where the weasel is absent the Ermine is smaller (~70 g).

 

The Ermine's coat is a rich medium brown with an off-white belly. In winter, the coat is thicker and in regions that experience an inch or more of snow for at least forty days of the year (such as in Armenia[1]), the color changes to clean white. This white fur is known as "ermine", a term originating either from the Latin phrase "Armenius mūs" ("Armenian rat") or from a word common to the Germanic and Baltic languages, hence the scientific name. At this stage, where the animal is known as a "stoat", it may be referred to as ermine, or as being "in ermine". The winter Ermine has been used in art as a symbol of purity or virginity. The white fur was highly prized, and used in the robes of the Lord Chief Justice of England. Both the animal and the heraldic tincture are symbols of Brittany. The furs would be sewn together making a pattern of black dots. A version of this pattern is used in heraldry as ermine tincture.

 

In all seasons the Ermine has a black tip to its tail. The black tip probably serves as a decoy to predators, which would include almost any carnivore large enough to eat a Ermine (e.g. wolves, foxes, wolverines, and some birds of prey). This kind of coat is very similar to the coat of the long-tailed weasel (Mustela frenata), a related animal of about the same size which also moults into white in the northern part of its range, and it is easy to confuse these kinds of weasels. The North American name for the Ermine, the "Short-tailed weasel" arose because its tail length distinguishes it from the long-tailed weasel. In general it is found farther north. Both species can be distinguished from the weasel because the weasel lacks a black tip on its tail.

 

Geographical range ~ The Ermine is native to the area between the 40th parallel (north) and the beginning of the Arctic Circle, which encompasses most of northern Eurasia and North America.

 

They have been introduced to New Zealand and Australia to control a rabbit overpopulation but found an alternative source of food easier to catch thus leaving the rabbit problem unsolved. They were also brought to Terschelling Island to control water voles (Arvicola terrestris). Ermines can swim up to 1.5 kilometers across seawater and have already reached several New Zealand offshore islands unaided. Maud Island which is 900 meters offshore has been colonised multiple times in the past 20 years.

 

Diet ~ The Ermine is a carnivore. It eats insects, rabbits; rodents such as the mouse, vole and rat; other small mammals; birds and their eggs and young; and sometimes fish, reptiles, amphibians, and invertebrates. It is a very skillful tree climber and can descend a trunk headfirst, like a squirrel. The Ermine is capable of killing animals much larger than itself. When it is able to obtain more meat than it can eat it will engage in "surplus killing" and often stores the extra food for later. When this is the case, it will often kill by breaking the prey's neck without marking the body, presumably so its cache does not spoil easily.

 

There are several recorded instances of Ermines 'transfixing' rabbits by exhibiting a tumbling routine akin to a dance. Rabbits appear hypnotised by this activity and fail to notice the Ermine approach within striking distance. Once close enough, the rabbit falls easy prey to the Ermine.

 

Like other mustelids it typically dispatches its prey by biting into the base of the skull to get at the centers of the brain responsible for such important biological functions as breathing. Sometimes it will also make preliminary bites to other areas of the body. In most areas in which Ermines and least weasels co-exist, the weasel generally takes smaller prey and the Ermine slightly larger prey. The larger male Ermines generally take larger prey than females. Commonly, the Ermine falls prey to animals such as the wolf, fox, cat or badger.

 

Reproduction ~ Young Mustela ermineaThe Ermine is territorial and intolerant of others in its range, especially others of the same sex. Within its range, it typically uses several dens, often taken from prey species. It usually travels alone, except when it is mating or is a mother with older offspring. It breeds once a year, producing several young kits (or kittens) per litter, and its mating system is promiscuous. Copulation occurs during the mating season with multiple partners and is often forced by the male, who does not help raise the offspring. Sometimes it occurs when the female is so young she has not even left the den. In spite of being such a small animal, the Ermine's gestation is among the longest reported for mammals (11 months) because of the adaptation of delayed implantation, or embryonic diapause, in which a fertilized egg is not implanted in the uterus until months later. The animal's "real" gestation is much shorter. This is presumably an adaptation to the highly seasonal environment in which the Ermine lives.

 

Senses and behavior ~ Communication (and also location of prey) occurs largely by scent, since the Ermine as typical of mammals has a sensitive olfactory system. As a result much of this communication is missed by human observers. However, Ermines are believed to identify females in estrus by scent, and also the sex, health and age of prey. Some kinds of rodents such as voles have counter-adapted by being able to shut down reproduction (which makes females slower and easier to catch) if they smell the odor of mustelids. The Ermine's visual resolution is lower than that of humans and color vision is poor, although night vision is superior. Like most other non-primate mammals they have dichromatic colour vision (they can distinguish long from short wavelengths of light, but cannot make distinctions of hue within those bands). Tactile information is conferred by the vibrissae, or whiskers. When alarmed, a Ermine can release a powerful musky smell from glands near its anus.

Just got these in the mail and all I can really say is "wow". I'm so honored & grateful that somebody really appreciated my photos so much to put them into a book. This means a lot to me. Not only from an artists view but from a true sneakerhead and Jordan fans view. Although I hate what the game has become, I still never lost my love for the shoes and I never will. A big thanks to everybody who helped fund this project. I owe all of you big time. Without you, this wouldn't have been possible. Thank you to Mr. George Lawrence for appreciating my work and being amazing throughout the whole process. A special shoutout to Rolo Tanedo Jr who is also included in the book as well. Much love & respect to the homie. I will be selling the two other books I have here. I'm selling them for $125 each. They're currently sold out and will restock. I have no idea when. So if you missed out, heres your chance to buy one now. DM or email me if interested (bsilvera22@live.com). Only accepting payment through PAYPAL.

Again, thank you everybody & much love! This is just the beginning!

From Wikipedia, the free encyclopedia

Jump to: navigation, search Coordinates: 40°44′N 9°28′W / 40.74°N 9.46°W / 40.74; -9.46

 

Small part of the Cydonia region, taken by the Viking 1 orbiter and released by NASA/JPL on July 25, 1976.Cydonia is a region on the planet Mars, and has attracted both scientific[1] and popular interest.[2][3] The name originally referred to the albedo feature (distinctively coloured area) that was visible from Earthbound telescopes. The area borders plains of Acidalia Planitia and the Arabia Terra highlands.[4] The area includes the Mars regions: "Cydonia Mensae", an area of flat-topped mesa-like features, "Cydonia Colles", a region of small hills or knobs, and "Cydonia Labyrinthus", a complex of intersecting valleys.[5][6] As with other albedo features on Mars, the name Cydonia was drawn from classical antiquity, in this case from Kydonia, a historic polis (or "city-state") on the island of Crete.[7] Cydonia contains the "Face on Mars" feature—located about half-way between Arandas Crater and Bamberg Crater.[4]

 

Well ... not really, I did not get to travel to Mars, but this section of the Badlands and the interesting colors there at sunrise could be a little of what it would be like taking a stroll there in Cydonia, Mars ;)

 

Badlands (aka Cydonia, Mars) South Dakota

Le rhinocéros, graffiti in Arles

 

From Wikipedia, the free encyclopedia

++++++++++++++++++++++++++++++++++

Arles

 

Arles is located in France

Arles is located in Provence-Alpes-Côte d'Azur

Coordinates: 43°40′36″N 4°37′40″ECoordinates: 43°40′36″N 4°37′40″E

Country France

Region Provence-Alpes-Côte d'Azur

Department Bouches-du-Rhône

Arrondissement Arles

Canton Arles

Intercommunality CA Arles-Crau-Camargue-Montagnette

Government

• Mayor (2014–2020) Hervé Schiavetti (PCF)

Area1 758.93 km2 (293.02 sq mi)

Population (2012)2 52,439

• Density 69/km2 (180/sq mi)

Time zone CET (UTC+1)

• Summer (DST) CEST (UTC+2)

INSEE/Postal code 13004 /13200

Elevation 0–57 m (0–187 ft)

(avg. 10 m or 33 ft)

 

1 French Land Register data, which excludes lakes, ponds, glaciers > 1 km² (0.386 sq mi or 247 acres) and river estuaries.

2 Population without double counting: residents of multiple communes (e.g., students and military personnel) only counted once.

 

Arles (French pronunciation: ​[aʁl]; Provençal [ˈaʀle] in both classical and Mistralian norms; Arelate in Classical Latin) is a city and commune in the south of France, in the Bouches-du-Rhône department, of which it is a subprefecture, in the former province of Provence.

 

A large part of the Camargue is located on the territory of the commune, making it the largest commune in Metropolitan France in terms of territory (though Maripasoula, French Guiana, is much larger). The city has a long history, and was of considerable importance in the Roman province of Gallia Narbonensis. The Roman and Romanesque Monuments of Arles were listed as UNESCO World Heritage Sites in 1981. The Dutch post-Impressionist painter Vincent van Gogh lived in Arles from 1888 to 1889 and produced over 300 paintings and drawings during his time there. An international photography festival has been held in the city since 1970.

 

Geography

 

The river Rhône forks into two branches just upstream of Arles, forming the Camargue delta. Because the Camargue is for a large part administratively part of Arles, the commune as a whole is the largest commune in Metropolitan France in terms of territory, although its population is only slightly more than 50,000. Its area is 758.93 km2 (293.02 sq mi), which is more than seven times the area of Paris.

Climate

 

Arles has a Mediterranean climate with a mean annual temperature of 14.6 °C (1948 - 1999). The summers are warm and moderately dry, with seasonal averages between 22 °C and 24 °C, and mild winters with a mean temperature of about 7 °C. The city is constantly, but especially in the winter months, subject to the influence of the mistral, a cold wind which can cause sudden and severe frosts. Rainfall (636 mm per year) is fairly evenly distributed from September to May, with the summer drought being less marked than in other Mediterranean areas.[1]

Climate data for Arles, 1948–1999

Month Jan Feb Mar Apr May Jun Jul Aug Sep Oct Nov Dec Year

Average high °C (°F) 10.4

(50.7) 12.3

(54.1) 15.7

(60.3) 18.5

(65.3) 22.8

(73) 27.1

(80.8) 30.3

(86.5) 29.7

(85.5) 25.5

(77.9) 20.3

(68.5) 14.4

(57.9) 11.0

(51.8) 19.8

(67.6)

Average low °C (°F) 2.1

(35.8) 2.8

(37) 5.3

(41.5) 7.5

(45.5) 11.2

(52.2) 14.5

(58.1) 17.7

(63.9) 17.3

(63.1) 14.4

(57.9) 10.4

(50.7) 5.9

(42.6) 3.1

(37.6) 9.4

(48.9)

Average precipitation mm (inches) 54.7

(2.154) 50.8

(2) 49.3

(1.941) 50.3

(1.98) 48.6

(1.913) 37.3

(1.469) 17.1

(0.673) 39.2

(1.543) 81.7

(3.217) 85.7

(3.374) 66.7

(2.626) 54.7

(2.154) 636.1

(25.043)

Source: Italian Wikipedia article on Arles

History

Arles Amphitheatre, a Roman arena.

Passageway in Roman arena

Church of St. Trophime and its cloister.

Ancient era

 

The Ligurians were in this area from about 800 BC. Later, Celtic influences have been discovered. The city became an important Phoenician trading port, before being taken by the Romans.

 

The Romans took the town in 123 BC and expanded it into an important city, with a canal link to the Mediterranean Sea being constructed in 104 BC. However, it struggled to escape the shadow of Massalia (Marseilles) further along the coast.

 

Its chance came when it sided with Julius Caesar against Pompey, providing military support. Massalia backed Pompey; when Caesar emerged victorious, Massalia was stripped of its possessions, which were transferred to Arelate as a reward. The town was formally established as a colony for veterans of the Roman legion Legio VI Ferrata, which had its base there. Its full title as a colony was Colonia Iulia Paterna Arelatensium Sextanorum, "the ancestral Julian colony of Arles of the soldiers of the Sixth."

 

Arelate was a city of considerable importance in the province of Gallia Narbonensis. It covered an area of some 40 hectares (99 acres) and possessed a number of monuments, including an amphitheatre, triumphal arch, Roman circus, theatre, and a full circuit of walls. Ancient Arles was closer to the sea than it is now and served as a major port. It also had (and still has) the southernmost bridge on the Rhône. Very unusually, the Roman bridge was not fixed but consisted of a pontoon-style bridge of boats, with towers and drawbridges at each end. The boats were secured in place by anchors and were tethered to twin towers built just upstream of the bridge. This unusual design was a way of coping with the river's frequent violent floods, which would have made short work of a conventional bridge. Nothing remains of the Roman bridge, which has been replaced by a more modern bridge near the same spot.

 

The city reached a peak of influence during the 4th and 5th centuries, when Roman Emperors frequently used it as their headquarters during military campaigns. In 395, it became the seat of the Praetorian Prefecture of the Gauls, governing the western part of the Western Empire: Gaul proper plus Hispania (Spain) and Armorica (Brittany). At that time, the city was perhaps home to 75,000–100,000 people.[2][3][4][5]

 

It became a favorite city of Emperor Constantine I, who built baths there, substantial remains of which are still standing. His son, Constantine II, was born in Arles. Usurper Constantine III declared himself emperor in the West (407–411) and made Arles his capital in 408.

 

Arles became renowned as a cultural and religious centre during the late Roman Empire. It was the birthplace of the sceptical philosopher Favorinus. It was also a key location for Roman Christianity and an important base for the Christianization of Gaul. The city's bishopric was held by a series of outstanding clerics, beginning with Saint Trophimus around 225 and continuing with Saint Honoratus, then Saint Hilarius in the first half of the 5th century. The political tension between the Catholic bishops of Arles and the Visigothic kings is epitomized in the career of the Frankish St. Caesarius, bishop of Arles 503–542, who was suspected by the Arian Visigoth Alaric II of conspiring with the Burgundians to turn over the Arelate to Burgundy, and was exiled for a year to Bordeaux in Aquitaine. Political tensions were evident again in 512, when Arles held out against Theodoric the Great and Caesarius was imprisoned and sent to Ravenna to explain his actions before the Ostrogothic king.[6]

 

The friction between the Arian Christianity of the Visigoths and the Catholicism of the bishops sent out from Rome established deep roots for religious heterodoxy, even heresy, in Occitan culture. At Treves in 385, Priscillian achieved the distinction of becoming the first Christian executed for heresy (Manichaean in his case, see also Cathars, Camisards). Despite this tension and the city's decline in the face of barbarian invasions, Arles remained a great religious centre and host of church councils (see Council of Arles), the rival of Vienne, for hundreds of years.

Roman aqueduct and mill

Aqueduct of Arles at Barbegal

 

The Barbegal aqueduct and mill is a Roman watermill complex located on the territory of the commune of Fontvieille, a few kilometres from Arles. The complex has been referred to as "the greatest known concentration of mechanical power in the ancient world".[7] The remains of the mill streams and buildings which housed the overshot water wheels are still visible at the site, and it is by far the best-preserved of ancient mills. There are two aqueducts which join just north of the mill complex, and a sluice which enabled the operators to control the water supply to the complex. The mill consisted of 16 waterwheels in two separate rows built into a steep hillside. There are substantial masonry remains of the water channels and foundations of the individual mills, together with a staircase rising up the hill upon which the mills are built. The mills apparently operated from the end of the 1st century until about the end of the 3rd century.[8] The capacity of the mills has been estimated at 4.5 tons of flour per day, sufficient to supply enough bread for 6,000 of the 30-40,000 inhabitants of Arelate at that time.[9] A similar mill complex existed also on the Janiculum in Rome. Examination of the mill leat still just visible on one side of the hill shows a substantial accretion of lime in the channel, tending to confirm its long working life.

 

It is thought that the wheels were overshot water wheels with the outflow from the top driving the next one down and so on, to the base of the hill. Vertical water mills were well known to the Romans, being described by Vitruvius in his De Architectura of 25 BC, and mentioned by Pliny the Elder in his Naturalis Historia of 77 AD. There are also later references to floating water mills from Byzantium and to sawmills on the river Moselle by the poet Ausonius. The use of multiple stacked sequences of reverse overshot water-wheels was widespread in Roman mines.

Middle Ages

Place de la République.

Cafe Terrace at Night by Vincent van Gogh (September 1888), depicts the warmth of a café in Arles

 

In 735, after raiding the Lower Rhône, Andalusian Saracens led by Yusuf ibn 'Abd al-Rahman al-Fihri moved into the stronghold summoned by Count Maurontus, who feared Charles Martel's expansionist ambitions, though this may have been an excuse to further Moorish expansion beyond Iberia. The next year, Charles campaigned south to Septimania and Provence, attacking and capturing Arles after destroying Avignon. In 739. Charles definitely drove Maurontus to exile, and brought Provence to heel. In 855, it was made the capital of a Frankish Kingdom of Arles, which included Burgundy and part of Provence, but was frequently terrorised by Saracen and Viking raiders. In 888, Rudolph, Count of Auxerre (now in north-western Burgundy), founded the kingdom of Transjuran Burgundy (literally, beyond the Jura mountains), which included western Switzerland as far as the river Reuss, Valais, Geneva, Chablais and Bugey.

 

In 933, Hugh of Arles ("Hugues de Provence") gave his kingdom up to Rudolph II, who merged the two kingdoms into a new Kingdom of Arles. In 1032, King Rudolph III died, and the kingdom was inherited by Emperor Conrad II the Salic. Though his successors counted themselves kings of Arles, few went to be crowned in the cathedral. Most of the kingdom's territory was progressively incorporated into France. During these troubled times, the amphitheatre was converted into a fortress, with watchtowers built at each of the four quadrants and a minuscule walled town being constructed within. The population was by now only a fraction of what it had been in Roman times, with much of old Arles lying in ruins.

 

The town regained political and economic prominence in the 12th century, with the Holy Roman Emperor Frederick Barbarossa traveling there in 1178 for his coronation. In the 12th century, it became a free city governed by an elected podestat (chief magistrate; literally "power"), who appointed the consuls and other magistrates. It retained this status until the French Revolution of 1789.

 

Arles joined the countship of Provence in 1239, but, once more, its prominence was eclipsed by Marseilles. In 1378, the Holy Roman Emperor Charles IV ceded the remnants of the Kingdom of Arles to the Dauphin of France (later King Charles VI of France) and the kingdom ceased to exist even on paper.

Modern era

 

Arles remained economically important for many years as a major port on the Rhône. In the 19th century, the arrival of the railway diminished river trade, leading to the town becoming something of a backwater.

 

This made it an attractive destination for the painter Vincent van Gogh, who arrived there on 21 February 1888. He was fascinated by the Provençal landscapes, producing over 300 paintings and drawings during his time in Arles. Many of his most famous paintings were completed there, including The Night Cafe, the Yellow Room, Starry Night Over the Rhone, and L'Arlésienne. Paul Gauguin visited van Gogh in Arles. However, van Gogh's mental health deteriorated and he became alarmingly eccentric, culminating in the well-known ear-severing incident in December 1888 which resulted in two stays in the Old Hospital of Arles. The concerned Arlesians circulated a petition the following February demanding that van Gogh be confined. In May 1889, he took the hint and left Arles for the Saint-Paul asylum at nearby Saint-Rémy-de-Provence.

Jewish history

Main article: History of the Jews in Arles

 

Arles had an important and evident Jewish community between the Roman era and until the end of the 15th century. A local legend describes the first Jews in Arles as exiles from Judaea after Jerusalem fell to the Romans. Nevertheless, the first documented evident of Jews in Arles is not before fifth century, when a distinguished community had already existed in town. Arles was an important Jewish crossroads, as a port city and close to Spain and the rest of Europe alike. It served a major role in the work of the Hachmei Provence group of famous Jewish scholars, translators and philosophers, who were most important to Judaism throughout the Middle Ages. At the eighth century, the jurisdiction of the Jews of Arles were passed to the local Archbishop, making the Jewish taxes to the clergy somewhat of a shield for the community from mob attacks, most frequent during the Crusades. The community lived relatively peacefully until the last decade of the 15th century, when they were expelled out of the city never to return. Several Jews did live in the city in the centuries after, though no community was found ever after. Nowadays, Jewish archaeological findings and texts from Arles can be found in the local museum.[10]

Population

Historical population

Year Pop. ±%

1806 20,151 —

1820 20,150 −0.0%

1831 20,236 +0.4%

1836 20,048 −0.9%

1841 20,460 +2.1%

1846 23,101 +12.9%

1851 23,208 +0.5%

1856 24,816 +6.9%

1861 25,543 +2.9%

1866 26,367 +3.2%

1872 24,695 −6.3%

1876 25,095 +1.6%

1881 23,480 −6.4%

1891 24,288 +3.4%

1896 24,567 +1.1%

1901 28,116 +14.4%

1906 31,010 +10.3%

1911 31,014 +0.0%

1921 29,146 −6.0%

1926 32,485 +11.5%

1946 35,017 +7.8%

1954 37,443 +6.9%

1962 41,932 +12.0%

1968 45,774 +9.2%

1975 50,059 +9.4%

1982 50,500 +0.9%

1990 52,058 +3.1%

1999 50,426 −3.1%

2008 52,729 +4.6%

2010 57,328 +8.7%

Main sights

Gallo-Roman theatre.

The Alyscamps.

 

Arles has important Roman remnants, most of which have been listed as UNESCO World Heritage Sites since 1981 within the Arles, Roman and Romanesque Monuments group. They include:

 

The Gallo-Roman theatre

The arena or amphitheatre

The Alyscamps (Roman necropolis)

The Thermae of Constantine

The cryptoporticus

Arles Obelisk

Barbegal aqueduct and mill

 

The Church of St. Trophime (Saint Trophimus), formerly a cathedral, is a major work of Romanesque architecture, and the representation of the Last Judgment on its portal is considered one of the finest examples of Romanesque sculpture, as are the columns in the adjacent cloister.

 

The town also has a museum of ancient history, the Musée de l'Arles et de la Provence antiques, with one of the best collections of Roman sarcophagi to be found anywhere outside Rome itself. Other museums include the Musée Réattu and the Museon Arlaten.

 

The courtyard of the Old Arles hospital, now named "Espace Van Gogh," is a center for Vincent van Gogh's works, several of which are masterpieces.[11] The garden, framed on all four sides by buildings of the complex, is approached through arcades on the first floor. A circulation gallery is located on the first and second floors.[12]

Archaeology

Main article: Arles portrait bust

 

In September–October 2007, divers led by Luc Long from the French Department of Subaquatic Archaeological Research, headed by Michel L'Hour, discovered a life-sized marble bust of an apparently important Roman person in the Rhône near Arles, together with smaller statues of Marsyas in Hellenistic style and of the god Neptune from the third century AD. The larger bust was tentatively dated to 46 BC. Since the bust displayed several characteristics of an ageing person with wrinkles, deep naso-labial creases and hollows in his face, and since the archaeologists believed that Julius Caesar had founded the colony Colonia Iulia Paterna Arelate Sextanorum in 46 BC, the scientists came to the preliminary conclusion that the bust depicted a life-portrait of the Roman dictator: France's Minister of Culture Christine Albanel reported on May 13, 2008, that the bust would be the oldest representation of Caesar known today.[13] The story was picked up by all larger media outlets.[14][15] The realism of the portrait was said to place it in the tradition of late Republican portrait and genre sculptures. The archaeologists further claimed that a bust of Julius Caesar might have been thrown away or discreetly disposed of, because Caesar's portraits could have been viewed as politically dangerous possessions after the dictator's assassination.

 

Historians and archaeologists not affiliated with the French administration, among them Paul Zanker, the renowned archaeologist and expert on Caesar and Augustus, were quick to question whether the bust is a portrait of Caesar.[16][17][18] Many noted the lack of resemblances to Caesar's likenesses issued on coins during the last years of the dictator's life, and to the Tusculum bust of Caesar,[19] which depicts Julius Caesar in his lifetime, either as a so-called zeitgesicht or as a direct portrait. After a further stylistic assessment, Zanker dated the Arles-bust to the Augustan period. Elkins argued for the third century AD as the terminus post quem for the deposition of the statues, refuting the claim that the bust was thrown away due to feared repercussions from Caesar's assassination in 44 BC.[20] The main argument by the French archaeologists that Caesar had founded the colony in 46 BC proved to be incorrect, as the colony was founded by Caesar's former quaestor Tiberius Claudius Nero on the dictator's orders in his absence.[21] Mary Beard has accused the persons involved in the find of having willfully invented their claims for publicity reasons. The French ministry of culture has not yet responded to the criticism and negative reviews.

Sport

 

AC Arles-Avignon is a professional French football team. They currently play in Championnat de France Amateur, the fourth division in French football. They play at the Parc des Sports, which has a capacity of just over 17,000.

Culture

 

A well known photography festival, Rencontres d'Arles, takes place in Arles every year, and the French national school of photography is located there.

 

The major French publishing house Actes Sud is also situated in Arles.

 

Bull fights are conducted in the amphitheatre, including Provençal-style bullfights (courses camarguaises) in which the bull is not killed, but rather a team of athletic men attempt to remove a tassle from the bull's horn without getting injured. Every Easter and on the first weekend of September, during the feria, Arles also holds Spanish-style corridas (in which the bulls are killed) with an encierro (bull-running in the streets) preceding each fight.

 

The film Ronin was partially filmed in Arles.

European Capital of Culture

 

Arles played a major role in Marseille-Provence 2013, the year-long series of cultural events held in the region after it was designated the European Capital of Culture for 2013. The city hosted a segment of the opening ceremony with a pyrotechnical performance by Groupe F on the banks of the Rhône. It also unveiled the new wing of the Musée Départemental Arles Antique as part of Marseille-Provence 2013.

Economy

 

Arles's open-air street market is a major market in the region. It occurs on Saturday and Wednesday mornings.

Transport

 

The Gare d'Arles railway station offers connections to Avignon, Nîmes, Marseille, Paris, Bordeaux and several regional destinations.

Notable people

 

Vincent van Gogh, lived here from February 1888 until May 1889.

The Provençal poet Frédéric Mistral (1830–1914) was born near Arles

Jeanne Calment (1875–1997), the oldest human being whose age is documented, was born, lived and died, at the age of 122 years and 164 days, in Arles

Anne-Marie David, singer (Eurovision winner in 1973)

Christian Lacroix, fashion designer

Lucien Clergue, photographer

Djibril Cissé, footballer

Antoine de Seguiran, 18th-century encyclopédiste

Genesius of Arles, a notary martyred under Maximianus in 303 or 308

Blessed Jean Marie du Lau, last Archbishop of Arles, killed by the revolutionary mob in Paris on September 2, 1792

Juan Bautista (real name Jean-Baptiste Jalabert), matador

Maja Hoffmann, art patron

Mehdi Savalli, matador

The medieval writer Antoine de la Sale was probably born in Arles around 1386

Home of the Gipsy Kings, a music group from Arles

Gael Givet, footballer

Lloyd Palun, footballer

Fanny Valette, actress

Luc Hoffmann, ornithologist, conservationist and philanthropist.

Saint Caesarius of Arles, bishop who lived from the late 5th to the mid 6th century, known for prophecy and writings that would later be used by theologians such as St. Thomas Aquinas

Samuel ibn Tibbon, famous Jewish translator and scholar during the Middle Ages.

Kalonymus ben Kalonymus, famous Jewish scholar and philosopher, Arles born, active during the Middle Ages.

 

Twin towns — sister cities

See also: List of twin towns and sister cities in France

 

Arles is twinned with:

 

Pskov, Russia

Jerez de la Frontera, Spain

Fulda, Germany

York, Pennsylvania, United States

Cubelles, Spain

Vercelli, Italy

Sagné, Mauritania

Kalymnos, Greece

Wisbech, United Kingdom

Zhouzhuang, Kunshan, Jiangsu, People's Republic of China

Verviers, Belgium

 

See also

 

Archbishopric of Arles

Montmajour Abbey

Trinquetaille

Langlois Bridge

Saint-Martin-de-Crau

Communes of the Bouches-du-Rhône department

 

References

 

This article incorporates text from a publication now in the public domain: Herbermann, Charles, ed. (1913). "Archdiocese of Aix". Catholic Encyclopedia. New York: Robert Appleton.

INSEE

 

The table contains the temperatures and precipitation of the city of Arles for the period 1948-1999, extracted from the site Sophy.u-3mrs.fr.

www.academia.edu/1166147/_The_Fall_and_Decline_of_the_Rom...

Rick Steves' Provence & the French Riviera, p. 78, at Google Books

Nelson's Dictionary of Christianity: The Authoritative Resource on the Christian World, p. 1173, at Google Books

Provence, p. 81, at Google Books

Wace, Dictionary)

Greene, Kevin (2000). "Technological Innovation and Economic Progress in the Ancient World: M.I. Finley Re-Considered". The Economic History Review. New Series. 53 (1): 29–59 [p. 39]. doi:10.1111/1468-0289.00151.

"Ville d'Histoire et de Patrimoine". Patrimoine.ville-arles.fr. Retrieved 2013-03-25.

"La meunerie de Barbegal". Etab.ac-caen.fr. Retrieved 2013-03-25.

jewishencyclopedia.com/articles/1784-arles

Fisher, R, ed (2011). Fodor's France 2011. Toronto and New York: Fodor's Travel, division of Random House. p. 563 ISBN 978-1-4000-0473-7.

"Espace Van Gogh". Visiter, Places of Interest. Arles Office de Tourisme. Retrieved 2011-04-29.

Original communiqué (May 13, 2008); second communiqué (May 20, 2008); report (May 20, 2008)

E.g."Divers find marble bust of Caesar that may date to 46 B.C.". Archived from the original on 2008-06-05. Retrieved 2008-05-14. , CNN-Online et al.

Video (QuickTime) Archived May 28, 2008, at the Wayback Machine. on the archaeological find (France 3)

Paul Zanker, "Der Echte war energischer, distanzierter, ironischer" Archived May 29, 2008, at the Wayback Machine., Sueddeutsche Zeitung, May 25, 2008, on-line

Mary Beard, "The face of Julius Caesar? Come off it!", TLS, May 14, 2008, on-line

Nathan T. Elkins, 'Oldest Bust' of Julius Caesar found in France?, May 14, 2008, on-line

Cp. this image at the AERIA library

A different approach was presented by Mary Beard, in that members of a military Caesarian colony would not have discarded portraits of Caesar, whom they worshipped as god, although statues were in fact destroyed by the Anti-Caesarians in the city of Rome after Caesar's assassination (Appian, BC III.1.9).

Konrat Ziegler & Walther Sontheimer (eds.), "Arelate", in Der Kleine Pauly: Lexikon der Antike, Vol. 1, col. 525, Munich 1979; in 46 BC, Caesar himself was campaigning in Africa, before later returning to Rome.

Wikipedia Encyclopedia

  

Dressing teaching children in the 19th century

  

He was writing letters map

In the civil service examination platform Confucianism , the student (he locks) treated over 3 parking Baccalaureate exams (before 1828 called Born Map ) - folk called his name furniture. At that time, the student is parked map but low level examinations, but not yet high enough to be a feudal monarchy and appointed a mandarin, they either have to learn to perform more examinations are held later (such as performance, Society and Court examination , see at all tables Sciences Vietnam ), or is temporarily living with for teaching (also known as "dressing"), written lease, ... During the transition to Modern Studies, School of script that no longer learning kanji, the map does not have a job he has made ​​a living writing rent, as in the poem "He map" of Vu Dinh Lien .

  

Calligraphers "Le Thien Ly", a "scholar" today

Each year flowering plums

That his old toys

Red ink paper displays

On a crowded street through ...

Today, the word "scholar" is also used to call those involved or have contact with Chinese characters , with Confucian culture, such as the writing of calligraphy annually [1] [2] Tet or the study Han-Nom .

Colosseum

Following, a text, in english, from the Wikipedia the Free Encyclopedia:

The Colosseum, or the Coliseum, originally the Flavian Amphitheatre (Latin: Amphitheatrum Flavium, Italian Anfiteatro Flavio or Colosseo), is an elliptical amphitheatre in the centre of the city of Rome, Italy, the largest ever built in the Roman Empire. It is considered one of the greatest works of Roman architecture and Roman engineering.

Occupying a site just east of the Roman Forum, its construction started between 70 and 72 AD[1] under the emperor Vespasian and was completed in 80 AD under Titus,[2] with further modifications being made during Domitian's reign (81–96).[3] The name "Amphitheatrum Flavium" derives from both Vespasian's and Titus's family name (Flavius, from the gens Flavia).

Capable of seating 50,000 spectators,[1][4][5] the Colosseum was used for gladiatorial contests and public spectacles such as mock sea battles, animal hunts, executions, re-enactments of famous battles, and dramas based on Classical mythology. The building ceased to be used for entertainment in the early medieval era. It was later reused for such purposes as housing, workshops, quarters for a religious order, a fortress, a quarry, and a Christian shrine.

Although in the 21st century it stays partially ruined because of damage caused by devastating earthquakes and stone-robbers, the Colosseum is an iconic symbol of Imperial Rome. It is one of Rome's most popular tourist attractions and still has close connections with the Roman Catholic Church, as each Good Friday the Pope leads a torchlit "Way of the Cross" procession that starts in the area around the Colosseum.[6]

The Colosseum is also depicted on the Italian version of the five-cent euro coin.

The Colosseum's original Latin name was Amphitheatrum Flavium, often anglicized as Flavian Amphitheater. The building was constructed by emperors of the Flavian dynasty, hence its original name, after the reign of Emperor Nero.[7] This name is still used in modern English, but generally the structure is better known as the Colosseum. In antiquity, Romans may have referred to the Colosseum by the unofficial name Amphitheatrum Caesareum; this name could have been strictly poetic.[8][9] This name was not exclusive to the Colosseum; Vespasian and Titus, builders of the Colosseum, also constructed an amphitheater of the same name in Puteoli (modern Pozzuoli).[10]

The name Colosseum has long been believed to be derived from a colossal statue of Nero nearby.[3] (the statue of Nero itself being named after one of the original ancient wonders, the Colossus of Rhodes[citation needed]. This statue was later remodeled by Nero's successors into the likeness of Helios (Sol) or Apollo, the sun god, by adding the appropriate solar crown. Nero's head was also replaced several times with the heads of succeeding emperors. Despite its pagan links, the statue remained standing well into the medieval era and was credited with magical powers. It came to be seen as an iconic symbol of the permanence of Rome.

In the 8th century, a famous epigram attributed to the Venerable Bede celebrated the symbolic significance of the statue in a prophecy that is variously quoted: Quamdiu stat Colisæus, stat et Roma; quando cadet colisæus, cadet et Roma; quando cadet Roma, cadet et mundus ("as long as the Colossus stands, so shall Rome; when the Colossus falls, Rome shall fall; when Rome falls, so falls the world").[11] This is often mistranslated to refer to the Colosseum rather than the Colossus (as in, for instance, Byron's poem Childe Harold's Pilgrimage). However, at the time that the Pseudo-Bede wrote, the masculine noun coliseus was applied to the statue rather than to what was still known as the Flavian amphitheatre.

The Colossus did eventually fall, possibly being pulled down to reuse its bronze. By the year 1000 the name "Colosseum" had been coined to refer to the amphitheatre. The statue itself was largely forgotten and only its base survives, situated between the Colosseum and the nearby Temple of Venus and Roma.[12]

The name further evolved to Coliseum during the Middle Ages. In Italy, the amphitheatre is still known as il Colosseo, and other Romance languages have come to use similar forms such as le Colisée (French), el Coliseo (Spanish) and o Coliseu (Portuguese).

Construction of the Colosseum began under the rule of the Emperor Vespasian[3] in around 70–72AD. The site chosen was a flat area on the floor of a low valley between the Caelian, Esquiline and Palatine Hills, through which a canalised stream ran. By the 2nd century BC the area was densely inhabited. It was devastated by the Great Fire of Rome in AD 64, following which Nero seized much of the area to add to his personal domain. He built the grandiose Domus Aurea on the site, in front of which he created an artificial lake surrounded by pavilions, gardens and porticoes. The existing Aqua Claudia aqueduct was extended to supply water to the area and the gigantic bronze Colossus of Nero was set up nearby at the entrance to the Domus Aurea.[12]

Although the Colossus was preserved, much of the Domus Aurea was torn down. The lake was filled in and the land reused as the location for the new Flavian Amphitheatre. Gladiatorial schools and other support buildings were constructed nearby within the former grounds of the Domus Aurea. According to a reconstructed inscription found on the site, "the emperor Vespasian ordered this new amphitheatre to be erected from his general's share of the booty." This is thought to refer to the vast quantity of treasure seized by the Romans following their victory in the Great Jewish Revolt in 70AD. The Colosseum can be thus interpreted as a great triumphal monument built in the Roman tradition of celebrating great victories[12], placating the Roman people instead of returning soldiers. Vespasian's decision to build the Colosseum on the site of Nero's lake can also be seen as a populist gesture of returning to the people an area of the city which Nero had appropriated for his own use. In contrast to many other amphitheatres, which were located on the outskirts of a city, the Colosseum was constructed in the city centre; in effect, placing it both literally and symbolically at the heart of Rome.

The Colosseum had been completed up to the third story by the time of Vespasian's death in 79. The top level was finished and the building inaugurated by his son, Titus, in 80.[3] Dio Cassius recounts that over 9,000 wild animals were killed during the inaugural games of the amphitheatre. The building was remodelled further under Vespasian's younger son, the newly designated Emperor Domitian, who constructed the hypogeum, a series of underground tunnels used to house animals and slaves. He also added a gallery to the top of the Colosseum to increase its seating capacity.

In 217, the Colosseum was badly damaged by a major fire (caused by lightning, according to Dio Cassius[13]) which destroyed the wooden upper levels of the amphitheatre's interior. It was not fully repaired until about 240 and underwent further repairs in 250 or 252 and again in 320. An inscription records the restoration of various parts of the Colosseum under Theodosius II and Valentinian III (reigned 425–455), possibly to repair damage caused by a major earthquake in 443; more work followed in 484[14] and 508. The arena continued to be used for contests well into the 6th century, with gladiatorial fights last mentioned around 435. Animal hunts continued until at least 523, when Anicius Maximus celebrated his consulship with some venationes, criticised by King Theodoric the Great for their high cost.

The Colosseum underwent several radical changes of use during the medieval period. By the late 6th century a small church had been built into the structure of the amphitheatre, though this apparently did not confer any particular religious significance on the building as a whole. The arena was converted into a cemetery. The numerous vaulted spaces in the arcades under the seating were converted into housing and workshops, and are recorded as still being rented out as late as the 12th century. Around 1200 the Frangipani family took over the Colosseum and fortified it, apparently using it as a castle.

Severe damage was inflicted on the Colosseum by the great earthquake in 1349, causing the outer south side, lying on a less stable alluvional terrain, to collapse. Much of the tumbled stone was reused to build palaces, churches, hospitals and other buildings elsewhere in Rome. A religious order moved into the northern third of the Colosseum in the mid-14th century and continued to inhabit it until as late as the early 19th century. The interior of the amphitheatre was extensively stripped of stone, which was reused elsewhere, or (in the case of the marble façade) was burned to make quicklime.[12] The bronze clamps which held the stonework together were pried or hacked out of the walls, leaving numerous pockmarks which still scar the building today.

During the 16th and 17th century, Church officials sought a productive role for the vast derelict hulk of the Colosseum. Pope Sixtus V (1585–1590) planned to turn the building into a wool factory to provide employment for Rome's prostitutes, though this proposal fell through with his premature death.[15] In 1671 Cardinal Altieri authorized its use for bullfights; a public outcry caused the idea to be hastily abandoned.

In 1749, Pope Benedict XIV endorsed as official Church policy the view that the Colosseum was a sacred site where early Christians had been martyred. He forbade the use of the Colosseum as a quarry and consecrated the building to the Passion of Christ and installed Stations of the Cross, declaring it sanctified by the blood of the Christian martyrs who perished there (see Christians and the Colosseum). However there is no historical evidence to support Benedict's claim, nor is there even any evidence that anyone prior to the 16th century suggested this might be the case; the Catholic Encyclopedia concludes that there are no historical grounds for the supposition. Later popes initiated various stabilization and restoration projects, removing the extensive vegetation which had overgrown the structure and threatened to damage it further. The façade was reinforced with triangular brick wedges in 1807 and 1827, and the interior was repaired in 1831, 1846 and in the 1930s. The arena substructure was partly excavated in 1810–1814 and 1874 and was fully exposed under Benito Mussolini in the 1930s.

The Colosseum is today one of Rome's most popular tourist attractions, receiving millions of visitors annually. The effects of pollution and general deterioration over time prompted a major restoration programme carried out between 1993 and 2000, at a cost of 40 billion Italian lire ($19.3m / €20.6m at 2000 prices). In recent years it has become a symbol of the international campaign against capital punishment, which was abolished in Italy in 1948. Several anti–death penalty demonstrations took place in front of the Colosseum in 2000. Since that time, as a gesture against the death penalty, the local authorities of Rome change the color of the Colosseum's night time illumination from white to gold whenever a person condemned to the death penalty anywhere in the world gets their sentence commuted or is released,[16] or if a jurisdiction abolishes the death penalty. Most recently, the Colosseum was illuminated in gold when capital punishment was abolished in the American state of New Mexico in April 2009.

Because of the ruined state of the interior, it is impractical to use the Colosseum to host large events; only a few hundred spectators can be accommodated in temporary seating. However, much larger concerts have been held just outside, using the Colosseum as a backdrop. Performers who have played at the Colosseum in recent years have included Ray Charles (May 2002),[18] Paul McCartney (May 2003),[19] Elton John (September 2005),[20] and Billy Joel (July 2006).

Exterior

Unlike earlier Greek theatres that were built into hillsides, the Colosseum is an entirely free-standing structure. It derives its basic exterior and interior architecture from that of two Roman theatres back to back. It is elliptical in plan and is 189 meters (615 ft / 640 Roman feet) long, and 156 meters (510 ft / 528 Roman feet) wide, with a base area of 6 acres (24,000 m2). The height of the outer wall is 48 meters (157 ft / 165 Roman feet). The perimeter originally measured 545 meters (1,788 ft / 1,835 Roman feet). The central arena is an oval 87 m (287 ft) long and 55 m (180 ft) wide, surrounded by a wall 5 m (15 ft) high, above which rose tiers of seating.

The outer wall is estimated to have required over 100,000 cubic meters (131,000 cu yd) of travertine stone which were set without mortar held together by 300 tons of iron clamps.[12] However, it has suffered extensive damage over the centuries, with large segments having collapsed following earthquakes. The north side of the perimeter wall is still standing; the distinctive triangular brick wedges at each end are modern additions, having been constructed in the early 19th century to shore up the wall. The remainder of the present-day exterior of the Colosseum is in fact the original interior wall.

The surviving part of the outer wall's monumental façade comprises three stories of superimposed arcades surmounted by a podium on which stands a tall attic, both of which are pierced by windows interspersed at regular intervals. The arcades are framed by half-columns of the Tuscan, Ionic, and Corinthian orders, while the attic is decorated with Corinthian pilasters.[21] Each of the arches in the second- and third-floor arcades framed statues, probably honoring divinities and other figures from Classical mythology.

Two hundred and forty mast corbels were positioned around the top of the attic. They originally supported a retractable awning, known as the velarium, that kept the sun and rain off spectators. This consisted of a canvas-covered, net-like structure made of ropes, with a hole in the center.[3] It covered two-thirds of the arena, and sloped down towards the center to catch the wind and provide a breeze for the audience. Sailors, specially enlisted from the Roman naval headquarters at Misenum and housed in the nearby Castra Misenatium, were used to work the velarium.[22]

The Colosseum's huge crowd capacity made it essential that the venue could be filled or evacuated quickly. Its architects adopted solutions very similar to those used in modern stadiums to deal with the same problem. The amphitheatre was ringed by eighty entrances at ground level, 76 of which were used by ordinary spectators.[3] Each entrance and exit was numbered, as was each staircase. The northern main entrance was reserved for the Roman Emperor and his aides, whilst the other three axial entrances were most likely used by the elite. All four axial entrances were richly decorated with painted stucco reliefs, of which fragments survive. Many of the original outer entrances have disappeared with the collapse of the perimeter wall, but entrances XXIII (23) to LIV (54) still survive.[12]

Spectators were given tickets in the form of numbered pottery shards, which directed them to the appropriate section and row. They accessed their seats via vomitoria (singular vomitorium), passageways that opened into a tier of seats from below or behind. These quickly dispersed people into their seats and, upon conclusion of the event or in an emergency evacuation, could permit their exit within only a few minutes. The name vomitoria derived from the Latin word for a rapid discharge, from which English derives the word vomit.

Interior

According to the Codex-Calendar of 354, the Colosseum could accommodate 87,000 people, although modern estimates put the figure at around 50,000. They were seated in a tiered arrangement that reflected the rigidly stratified nature of Roman society. Special boxes were provided at the north and south ends respectively for the Emperor and the Vestal Virgins, providing the best views of the arena. Flanking them at the same level was a broad platform or podium for the senatorial class, who were allowed to bring their own chairs. The names of some 5th century senators can still be seen carved into the stonework, presumably reserving areas for their use.

The tier above the senators, known as the maenianum primum, was occupied by the non-senatorial noble class or knights (equites). The next level up, the maenianum secundum, was originally reserved for ordinary Roman citizens (plebians) and was divided into two sections. The lower part (the immum) was for wealthy citizens, while the upper part (the summum) was for poor citizens. Specific sectors were provided for other social groups: for instance, boys with their tutors, soldiers on leave, foreign dignitaries, scribes, heralds, priests and so on. Stone (and later marble) seating was provided for the citizens and nobles, who presumably would have brought their own cushions with them. Inscriptions identified the areas reserved for specific groups.

Another level, the maenianum secundum in legneis, was added at the very top of the building during the reign of Domitian. This comprised a gallery for the common poor, slaves and women. It would have been either standing room only, or would have had very steep wooden benches. Some groups were banned altogether from the Colosseum, notably gravediggers, actors and former gladiators.

Each tier was divided into sections (maeniana) by curved passages and low walls (praecinctiones or baltei), and were subdivided into cunei, or wedges, by the steps and aisles from the vomitoria. Each row (gradus) of seats was numbered, permitting each individual seat to be exactly designated by its gradus, cuneus, and number.

The arena itself was 83 meters by 48 meters (272 ft by 157 ft / 280 by 163 Roman feet).[12] It comprised a wooden floor covered by sand (the Latin word for sand is harena or arena), covering an elaborate underground structure called the hypogeum (literally meaning "underground"). Little now remains of the original arena floor, but the hypogeum is still clearly visible. It consisted of a two-level subterranean network of tunnels and cages beneath the arena where gladiators and animals were held before contests began. Eighty vertical shafts provided instant access to the arena for caged animals and scenery pieces concealed underneath; larger hinged platforms, called hegmata, provided access for elephants and the like. It was restructured on numerous occasions; at least twelve different phases of construction can be seen.[12]

The hypogeum was connected by underground tunnels to a number of points outside the Colosseum. Animals and performers were brought through the tunnel from nearby stables, with the gladiators' barracks at the Ludus Magnus to the east also being connected by tunnels. Separate tunnels were provided for the Emperor and the Vestal Virgins to permit them to enter and exit the Colosseum without needing to pass through the crowds.[12]

Substantial quantities of machinery also existed in the hypogeum. Elevators and pulleys raised and lowered scenery and props, as well as lifting caged animals to the surface for release. There is evidence for the existence of major hydraulic mechanisms[12] and according to ancient accounts, it was possible to flood the arena rapidly, presumably via a connection to a nearby aqueduct.

The Colosseum and its activities supported a substantial industry in the area. In addition to the amphitheatre itself, many other buildings nearby were linked to the games. Immediately to the east is the remains of the Ludus Magnus, a training school for gladiators. This was connected to the Colosseum by an underground passage, to allow easy access for the gladiators. The Ludus Magnus had its own miniature training arena, which was itself a popular attraction for Roman spectators. Other training schools were in the same area, including the Ludus Matutinus (Morning School), where fighters of animals were trained, plus the Dacian and Gallic Schools.

Also nearby were the Armamentarium, comprising an armory to store weapons; the Summum Choragium, where machinery was stored; the Sanitarium, which had facilities to treat wounded gladiators; and the Spoliarium, where bodies of dead gladiators were stripped of their armor and disposed of.

Around the perimeter of the Colosseum, at a distance of 18 m (59 ft) from the perimeter, was a series of tall stone posts, with five remaining on the eastern side. Various explanations have been advanced for their presence; they may have been a religious boundary, or an outer boundary for ticket checks, or an anchor for the velarium or awning.

Right next to the Colosseum is also the Arch of Constantine.

he Colosseum was used to host gladiatorial shows as well as a variety of other events. The shows, called munera, were always given by private individuals rather than the state. They had a strong religious element but were also demonstrations of power and family prestige, and were immensely popular with the population. Another popular type of show was the animal hunt, or venatio. This utilized a great variety of wild beasts, mainly imported from Africa and the Middle East, and included creatures such as rhinoceros, hippopotamuses, elephants, giraffes, aurochs, wisents, barbary lions, panthers, leopards, bears, caspian tigers, crocodiles and ostriches. Battles and hunts were often staged amid elaborate sets with movable trees and buildings. Such events were occasionally on a huge scale; Trajan is said to have celebrated his victories in Dacia in 107 with contests involving 11,000 animals and 10,000 gladiators over the course of 123 days.

During the early days of the Colosseum, ancient writers recorded that the building was used for naumachiae (more properly known as navalia proelia) or simulated sea battles. Accounts of the inaugural games held by Titus in AD 80 describe it being filled with water for a display of specially trained swimming horses and bulls. There is also an account of a re-enactment of a famous sea battle between the Corcyrean (Corfiot) Greeks and the Corinthians. This has been the subject of some debate among historians; although providing the water would not have been a problem, it is unclear how the arena could have been waterproofed, nor would there have been enough space in the arena for the warships to move around. It has been suggested that the reports either have the location wrong, or that the Colosseum originally featured a wide floodable channel down its central axis (which would later have been replaced by the hypogeum).[12]

Sylvae or recreations of natural scenes were also held in the arena. Painters, technicians and architects would construct a simulation of a forest with real trees and bushes planted in the arena's floor. Animals would be introduced to populate the scene for the delight of the crowd. Such scenes might be used simply to display a natural environment for the urban population, or could otherwise be used as the backdrop for hunts or dramas depicting episodes from mythology. They were also occasionally used for executions in which the hero of the story — played by a condemned person — was killed in one of various gruesome but mythologically authentic ways, such as being mauled by beasts or burned to death.

The Colosseum today is now a major tourist attraction in Rome with thousands of tourists each year paying to view the interior arena, though entrance for EU citizens is partially subsidised, and under-18 and over-65 EU citizens' entrances are free.[24] There is now a museum dedicated to Eros located in the upper floor of the outer wall of the building. Part of the arena floor has been re-floored. Beneath the Colosseum, a network of subterranean passageways once used to transport wild animals and gladiators to the arena opened to the public in summer 2010.[25]

The Colosseum is also the site of Roman Catholic ceremonies in the 20th and 21st centuries. For instance, Pope Benedict XVI leads the Stations of the Cross called the Scriptural Way of the Cross (which calls for more meditation) at the Colosseum[26][27] on Good Fridays.

In the Middle Ages, the Colosseum was clearly not regarded as a sacred site. Its use as a fortress and then a quarry demonstrates how little spiritual importance was attached to it, at a time when sites associated with martyrs were highly venerated. It was not included in the itineraries compiled for the use of pilgrims nor in works such as the 12th century Mirabilia Urbis Romae ("Marvels of the City of Rome"), which claims the Circus Flaminius — but not the Colosseum — as the site of martyrdoms. Part of the structure was inhabited by a Christian order, but apparently not for any particular religious reason.

It appears to have been only in the 16th and 17th centuries that the Colosseum came to be regarded as a Christian site. Pope Pius V (1566–1572) is said to have recommended that pilgrims gather sand from the arena of the Colosseum to serve as a relic, on the grounds that it was impregnated with the blood of martyrs. This seems to have been a minority view until it was popularised nearly a century later by Fioravante Martinelli, who listed the Colosseum at the head of a list of places sacred to the martyrs in his 1653 book Roma ex ethnica sacra.

Martinelli's book evidently had an effect on public opinion; in response to Cardinal Altieri's proposal some years later to turn the Colosseum into a bullring, Carlo Tomassi published a pamphlet in protest against what he regarded as an act of desecration. The ensuing controversy persuaded Pope Clement X to close the Colosseum's external arcades and declare it a sanctuary, though quarrying continued for some time.

At the instance of St. Leonard of Port Maurice, Pope Benedict XIV (1740–1758) forbade the quarrying of the Colosseum and erected Stations of the Cross around the arena, which remained until February 1874. St. Benedict Joseph Labre spent the later years of his life within the walls of the Colosseum, living on alms, prior to his death in 1783. Several 19th century popes funded repair and restoration work on the Colosseum, and it still retains a Christian connection today. Crosses stand in several points around the arena and every Good Friday the Pope leads a Via Crucis procession to the amphitheatre.

 

Coliseu (Colosseo)

A seguir, um texto, em português, da Wikipédia, a enciclopédia livre:

 

O Coliseu, também conhecido como Anfiteatro Flaviano, deve seu nome à expressão latina Colosseum (ou Coliseus, no latim tardio), devido à estátua colossal de Nero, que ficava perto a edificação. Localizado no centro de Roma, é uma excepção de entre os anfiteatros pelo seu volume e relevo arquitectónico. Originalmente capaz de albergar perto de 50 000 pessoas, e com 48 metros de altura, era usado para variados espetáculos. Foi construído a leste do fórum romano e demorou entre 8 a 10 anos a ser construído.

O Coliseu foi utilizado durante aproximadamente 500 anos, tendo sido o último registro efetuado no século VI da nossa era, bastante depois da queda de Roma em 476. O edifício deixou de ser usado para entretenimento no começo da era medieval, mas foi mais tarde usado como habitação, oficina, forte, pedreira, sede de ordens religiosas e templo cristão.

Embora esteja agora em ruínas devido a terremotos e pilhagens, o Coliseu sempre foi visto como símbolo do Império Romano, sendo um dos melhores exemplos da sua arquitectura. Actualmente é uma das maiores atrações turísticas em Roma e em 7 de julho de 2007 foi eleita umas das "Sete maravilhas do mundo moderno". Além disso, o Coliseu ainda tem ligações à igreja, com o Papa a liderar a procissão da Via Sacra até ao Coliseu todas as Sextas-feiras Santas.

O coliseu era um local onde seriam exibidos toda uma série de espectáculos, inseridos nos vários tipos de jogos realizados na urbe. Os combates entre gladiadores, chamados muneras, eram sempre pagos por pessoas individuais em busca de prestígio e poder em vez do estado. A arena (87,5 m por 55 m) possuía um piso de madeira, normalmente coberto de areia para absorver o sangue dos combates (certa vez foi colocada água na representação de uma batalha naval), sob o qual existia um nível subterrâneo com celas e jaulas que tinham acessos diretos para a arena; Alguns detalhes dessa construção, como a cobertura removível que poupava os espectadores do sol, são bastante interessantes, e mostram o refinamento atingido pelos construtores romanos. Formado por cinco anéis concêntricos de arcos e abóbadas, o Coliseu representa bem o avanço introduzido pelos romanos à engenharia de estruturas. Esses arcos são de concreto (de cimento natural) revestidos por alvenaria. Na verdade, a alvenaria era construída simultaneamente e já servia de forma para a concretagem. Outro tipo de espetáculos era a caça de animais, ou venatio, onde eram utilizados animais selvagens importados de África. Os animais mais utilizados eram os grandes felinos como leões, leopardos e panteras, mas animais como rinocerontes, hipopótamos, elefantes, girafas, crocodilos e avestruzes eram também utilizados. As caçadas, tal como as representações de batalhas famosas, eram efetuadas em elaborados cenários onde constavam árvores e edifícios amovíveis.

Estas últimas eram por vezes representadas numa escala gigante; Trajano celebrou a sua vitória em Dácia no ano 107 com concursos envolvendo 11 000 animais e 10 000 gladiadores no decorrer de 123 dias.

Segundo o documentário produzido pelo canal televisivo fechado, History Channel, o Coliseu também era utilizado para a realização de naumaquias, ou batalhas navais. O coliseu era inundado por dutos subterrâneos alimentados pelos aquedutos que traziam água de longe. Passada esta fase, foi construída uma estrutura, que é a que podemos ver hoje nas ruínas do Coliseu, com altura de um prédio de dois andares, onde no passado se concentravam os gladiadores, feras e todo o pessoal que organizava os duelos que ocorreriam na arena. A arena era como um grande palco, feito de madeira, e se chama arena, que em italiano significa areia, porque era jogada areia sob a estrutura de madeira para esconder as imperfeições. Os animais podiam ser inseridos nos duelos a qualquer momento por um esquema de elevadores que surgiam em alguns pontos da arena; o filme "Gladiador" retrata muito bem esta questão dos elevadores. Os estudiosos, há pouco tempo, descobriram uma rede de dutos inundados por baixo da arena do Coliseu. Acredita-se que o Coliseu foi construído onde, outrora, foi o lago do Palácio Dourado de Nero; O imperador Vespasiano escolheu o local da construção para que o mal causado por Nero fosse esquecido por uma construção gloriosa.

Sylvae, ou recreações de cenas naturais eram também realizadas no Coliseu. Pintores, técnicos e arquitectos construiriam simulações de florestas com árvores e arbustos reais plantados no chão da arena. Animais seriam então introduzidos para dar vida à simulação. Esses cenários podiam servir só para agrado do público ou como pano de fundo para caçadas ou dramas representando episódios da mitologia romana, tão autênticos quanto possível, ao ponto de pessoas condenadas fazerem o papel de heróis onde eram mortos de maneiras horríveis mas mitologicamente autênticas, como mutilados por animais ou queimados vivos.

Embora o Coliseu tenha funcionado até ao século VI da nossa Era, foram proibidos os jogos com mortes humanas desde 404, sendo apenas massacrados animais como elefantes, panteras ou leões.

O Coliseu era sobretudo um enorme instrumento de propaganda e difusão da filosofia de toda uma civilização, e tal como era já profetizado pelo monge e historiador inglês Beda na sua obra do século VII "De temporibus liber": "Enquanto o Coliseu se mantiver de pé, Roma permanecerá; quando o Coliseu ruir, Roma ruirá e quando Roma cair, o mundo cairá".

A construção do Coliseu foi iniciada por Vespasiano, nos anos 70 da nossa era. O edifício foi inaugurado por Tito, em 80, embora apenas tivesse sido finalizado poucos anos depois. Empresa colossal, este edifício, inicialmente, poderia sustentar no seu interior cerca de 50 000 espectadores, constando de três andares. Aquando do reinado de Alexandre Severo e Gordiano III, é ampliado com um quarto andar, podendo suster agora cerca de 90 000 espectadores. A grandiosidade deste monumento testemunha verdadeiramente o poder e esplendor de Roma na época dos Flávios.

Os jogos inaugurais do Coliseu tiveram lugar ano 80, sob o mandato de Tito, para celebrar a finalização da construção. Depois do curto reinado de Tito começar com vários meses de desastres, incluindo a erupção do Monte Vesúvio, um incêndio em Roma, e um surto de peste, o mesmo imperador inaugurou o edifício com uns jogos pródigos que duraram mais de cem dias, talvez para tentar apaziguar o público romano e os deuses. Nesses jogos de cem dias terão ocorrido combates de gladiadores, venationes (lutas de animais), execuções, batalhas navais, caçadas e outros divertimentos numa escala sem precedentes.

O Coliseu, como não se encontrava inserido numa zona de encosta, enterrado, tal como normalmente sucede com a generalidade dos teatros e anfiteatros romanos, possuía um “anel” artificial de rocha à sua volta, para garantir sustentação e, ao mesmo tempo, esta substrutura serve como ornamento ao edifício e como condicionador da entrada dos espectadores. Tal como foi referido anteriormente, possuía três pisos, sendo mais tarde adicionado um outro. É construído em mármore, pedra travertina, ladrilho e tufo (pedra calcária com grandes poros). A sua planta elíptica mede dois eixos que se estendem aproximadamente de 190 m por 155 m. A fachada compõe-se de arcadas decoradas com colunas dóricas, jónicas e coríntias, de acordo com o pavimento em que se encontravam. Esta subdivisão deve-se ao facto de ser uma construção essencialmente vertical, criando assim uma diversificação do espaço.

 

Os assentos eram em mármore e a cavea, escadaria ou arquibancada, dividia-se em três partes, correspondentes às diferentes classes sociais: o podium, para as classes altas; as maeniana, sector destinado à classe média; e os portici, ou pórticos, construídos em madeira, para a plebe e as mulheres. O pulvinar, a tribuna imperial, encontrava-se situada no podium e era balizada pelos assentos reservados aos senadores e magistrados. Rampas no interior do edifício facilitavam o acesso às várias zonas de onde podiam visualizar o espectáculo, sendo protegidos por uma barreira e por uma série de arqueiros posicionados numa passagem de madeira, para o caso de algum acidente. Por cima dos muros ainda são visíveis as mísulas, que sustentavam o velarium, enorme cobertura de lona destinada a proteger do sol os espectadores e, nos subterrâneos, ficavam as jaulas dos animais, bem como todas as celas e galerias necessárias aos serviços do anfiteatro.

O monumento permaneceu como sede principal dos espetáculos da urbe romana até ao período do imperador Honorius, no século V. Danificado por um terremoto no começo do mesmo século, foi alvo de uma extensiva restauração na época de Valentinianus III. Em meados do século XIII, a família Frangipani transformou-o em fortaleza e, ao longo dos séculos XV e XVI, foi por diversas vezes saqueado, perdendo grande parte dos materiais nobres com os quais tinha sido construído.

Os relatos romanos referem-se a cristãos sendo martirizados em locais de Roma descritos pouco pormenorizadamente (no anfiteatro, na arena...), quando Roma tinha numerosos anfiteatros e arenas. Apesar de muito provavelmente o Coliseu não ter sido utilizado para martírios, o Papa Bento XIV consagrou-o no século XVII à Paixão de Cristo e declarou-o lugar sagrado. Os trabalhos de consolidação e restauração parcial do monumento, já há muito em ruínas, foram feitos sobretudo pelos pontífices Gregório XVI e Pio IX, no século XIX.

My photo "People of the Kikuyu Tribe" made it on today's frontpage of Fotodepia ! (December 10th, 2009). Please have a look yourself: www.fotopedia.com/

 

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Cactus

From Wikipedia, the free encyclopedia

This article is about the plant family.

  

A cactus (plural: cacti, cactuses, or cactus) is a member of the plant family Cactaceae within the order Caryophyllales. The word "cactus" derives, through Latin, from the Ancient Greek κάκτος (kaktos), a name originally used for a spiny plant whose identity is not certain. Cacti are native to the Americas, ranging from Patagonia in the south to parts of western Canada in the north—except for Rhipsalis baccifera, which also grows in Africa and Sri Lanka.

Most cacti live in habitats subject to at least some drought. Many live in extremely dry environments, even being found in the Atacama Desert, one of the driest places on earth. Cacti show many adaptations to conserve water. Most species of cacti have lost true leaves, retaining only spines, which are highly modified leaves. As well as defending against herbivores, spines help prevent water loss by reducing air flow close to the cactus and providing some shade. Cactus spines are produced from specialized structures called areoles, a kind of highly reduced branch. Areoles are an identifying feature of cacti. As well as spines, areoles give rise to flowers, which are usually tubular and multipetaled.

In the absence of leaves, enlarged stems carry out photosynthesis. Unlike many other succulents, the stem is the only part of most cacti where this vital process takes place. Cactus stems also store water, and are often ribbed or fluted, which allows them to expand and contract easily. Cacti occur in a wide range of shapes and sizes. The tallest free-standing cactus is Pachycereus pringlei, with a maximum recorded height of 19.2 m (63 ft), and the smallest is Blossfeldia liliputiana, only about 1 cm (0.4 in) in diameter at maturity. The smaller cacti usually have globe-shaped stems, combining the highest possible volume with the lowest possible surface area. Many cacti have short growing seasons and long dormancies, and are able to react quickly to any rainfall, helped by an extensive but relatively shallow root system. A fully grown saguaro (Carnegiea gigantea) is said to be able to absorb as much as 200 U.S. gallons (760 l; 170 imp gal) of water during a rainstorm.

Like other succulent plants, most cacti employ a special mechanism called "crassulacean acid metabolism" (CAM) as part of photosynthesis. Transpiration, during which carbon dioxide enters the plant and water escapes, does not take place during the day at the same time as photosynthesis, but instead occurs at night. The plant stores the carbon dioxide it takes in as malic acid, retaining it until daylight returns, and only then using it in photosynthesis. Because transpiration takes place during the cooler, more humid night hours, water loss is significantly reduced.

A few species differ significantly in appearance from most of the family. At least superficially, plants of the genus Pereskia resemble other trees and shrubs growing around them. They have persistent leaves, and when older, bark-covered stems. Their areoles identify them as cacti, and in spite of their appearance, they, too, have many adaptations for water conservation. Pereskia is considered close to the ancestral species from which all cacti evolved. In tropical regions, other cacti grow as forest climbers and epiphytes (plants that grow on trees). Their stems are typically flattened, almost leaf-like in appearance, with fewer or even no spines, such as the well-known Christmas cactus or Thanksgiving cactus (in the genus Schlumbergera).

Cacti have a variety of uses: many species are used as ornamental plants, others are grown for fodder or forage, and others for food (particularly their fruit). Cochineal is the product of an insect that lives on some cacti.

 

From Wikipedia, the free encyclopedia

  

"Khajuraho"

UNESCO World Heritage Site

Location Madhya Pradesh, India Edit this at Wikidata

Coordinates 24°51′08″N 79°55′20″E

Criteria Cultural: (i), (iii) Edit this on Wikidata[1]

Reference 240

Inscription 1986 (10th Session)

Khajuraho Group of Monuments is located in India

Khajuraho Group of Monuments

Location of Khajuraho Group of Monuments

[edit on Wikidata]

 

The Khajuraho Group of Monuments is a group of Hindu and Jain temples in Madhya Pradesh, India, about 175 kilometres (109 mi) southeast of Jhansi. They are one of the UNESCO World Heritage Sites in India.[2][3] The temples are famous for their nagara-style architectural symbolism and their erotic sculptures.[4]

 

Most Khajuraho temples were built between 950 and 1050 by the Chandela dynasty.[5] Historical records note that the Khajuraho temple site had 85 temples by the 12th century, spread over 20 square kilometers Of these, only about 25 temples have survived, spread over 6 square kilometers.[3] Of the various surviving temples, the Kandariya Mahadeva Temple is decorated with a profusion of sculptures with intricate details, symbolism and expressiveness of ancient Indian art.[6]

 

The Khajuraho group of temples were built together but were dedicated to two religions, Hinduism and Jainism, suggesting a tradition of acceptance and respect for diverse religious views among Hindus and Jains in the region.[7]

 

Contents

 

1 Location

2 History

3 Description

3.1 Architecture of the temples

4 Construction

5 Chronology

6 Arts and sculpture

7 Tourism and cultural events

8 See also

9 References

10 Further reading

11 External links

 

Location

 

The Khajuraho monuments are located in the Indian state of Madhya Pradesh, in Chhatarpur district, about 620 kilometres (385 mi) southeast of New Delhi. The temples are near a small town also known as Khajuraho,[8] with a population of about 20,000 people (2001 Census).

 

Khajuraho is served by Civil Aerodrome Khajuraho (IATA Code: HJR), with services to Delhi, Agra, Varanasi and Mumbai.[9] The site is also linked by the Indian Railways service, with the railway station located approximately six kilometres from the entrance to the monuments .

 

The monuments are about 10 kilometres off the east-west National Highway 75, and about 50 kilometres from the city of Chhatarpur, which is connected to the state capital Bhopal by the SW-NE running National Highway 86.

 

The 10th century Bhand Deva Temple in Rajasthan was built in the style of the Khajuraho monuments and is often referred to as 'Little Khajuraho'.

History

 

The Khajuraho group of monuments was built during the rule of the Chandela dynasty. The building activity started almost immediately after the rise of their power, throughout their kingdom to be later known as Bundelkhand.[10] Most temples were built during the reigns of the Hindu kings Yashovarman and Dhanga. Yashovarman's legacy is best exhibited by The Lakshmana Temple. Vishvanatha temple best highlights King Dhanga's reign.[11]:22 The largest and currently most famous surviving temple is Kandariya Mahadeva built in the reign of King Vidyadhara.[12] The temple inscriptions suggest many of the currently surviving temples were complete between 970 and 1030 CE, with further temples completed during the following decades.[7]

 

The Khajuraho temples were built about 35 miles from the medieval city of Mahoba,[13] the capital of the Chandela dynasty, in the Kalinjar region. In ancient and medieval literature, their kingdom has been referred to as Jijhoti, Jejahoti, Chih-chi-to and Jejakabhukti.[14]

 

Khajuraho was mentioned by Abu Rihan-al-Biruni, the Persian historian who accompanied Mahmud of Ghazni in his raid of Kalinjar in 1022 CE; he mentions Khajuraho as the capital of Jajahuti.[15] The raid was unsuccessful, and a peace accord was reached when the Hindu king agreed to pay a ransom to Mahmud of Ghazni to end the attack and leave.[14]

 

Khajuraho temples were in active use through the end of 12th century. This changed in the 13th century; after the army of Delhi Sultanate, under the command of the Muslim Sultan Qutb-ud-din Aibak, attacked and seized the Chandela kingdom. About a century later, Ibn Battuta, the Moroccan traveller in his memoirs about his stay in India from 1335 to 1342 CE, mentioned visiting Khajuraho temples, calling them "Kajarra"[16][17] as follows:

Until the 12th century, Khajuraho was under Hindu kings and featured 85 temples. Central India was seized by Delhi Sultanate in 13th century. Under Muslim rule, some temples were destroyed and the rest left in neglect. Ruins of some old temples (Ghantai temple above) are still visible.

 

...near (Khajuraho) temples, which contain idols that have been mutilated by the Moslems, live a number of yogis whose matted locks have grown as long as their bodies. And on account of extreme asceticism they are all yellow in colour. Many Moslems attend these men in order to take lessons (yoga) from them.

— Ibn Battuta, about 1335 CE, Riḥlat Ibn Baṭūṭah, Translated by Arthur Cotterell[18]

 

Central Indian region, where Khajuraho temples are, remained in the control of many different Muslim dynasties from 13th century through the 18th century. In this period, some temples were desecrated, followed by a long period when they were left in neglect.[7][10] In 1495 CE, for example, Sikandar Lodi’s campaign of temple destruction included Khajuraho.[19] The remoteness and isolation of Khajuraho protected the Hindu and Jain temples from continued destruction by Muslims.[20][21] Over the centuries, vegetation and forests overgrew, took over the temples.

 

In the 1830s, local Hindus guided a British surveyor, T.S. Burt, to the temples and they were thus rediscovered by the global audience.[22] Alexander Cunningham later reported, few years after the rediscovery, that the temples were secretly in use by yogis and thousands of Hindus would arrive for pilgrimage during Shivaratri celebrated annually in February or March based on a lunar calendar. In 1852, Maisey prepared earliest drawings of the Khajuraho temples.[23]

 

Nomenclature

 

The name Khajuraho, or Kharjuravāhaka, is derived from ancient Sanskrit (kharjura, खर्जूर means date palm,[24] and vāhaka, वाहक means "one who carries" or bearer[25]). Local legends state that the temples had two golden date-palm trees as their gate (missing when they were rediscovered). Desai states that Kharjuravāhaka also means scorpion bearer, which is another symbolic name for deity Shiva (who wears snakes and scorpion garlands in his fierce form).[26]

 

Cunningham’s nomenclature and systematic documentation work in 1850s and 1860s have been widely adopted and continue to be in use.[23] He grouped the temples into the Western group around Lakshmana, Eastern group around Javeri, and Southern group around Duladeva.[27]

 

Khajuraho is one of the four holy sites linked to deity Shiva (the other three are Kedarnath, Kashi and Gaya). Its origin and design is a subject of scholarly studies. Shobita Punja[28] has proposed that the temple’s origin reflect the Hindu mythology in which Khajuraho is the place where Shiva got married; with Raghuvamsha verse 5.53, Matangeshvara honoring ‘’Matanga’’, or god of love.

Description

Sections and orientation of Khajuraho temples.

 

The temple site is within Vindhya mountain range in central India. An ancient local legend held that Hindu deity Shiva and other gods enjoyed visiting the dramatic hill formation in Kalinjar area.[27] The center of this region is Khajuraho, set midst local hills and rivers. The temple complex reflects the ancient Hindu tradition of building temples where gods love to play.[27][29]

 

The temples are clustered near water, another typical feature of Hindu temples. The current water bodies include Sib Sagar, Khajur Sagar (also called Ninora Tal) and Khudar Nadi (river).[30] The local legends state that the temple complex had 64 water bodies, of which 56 have been physically identified by archeologists so far.[27][31]

 

All temples, except[27] one (Chaturbhuja) face sunrise - another symbolic feature that is predominant in Hindu temples. The relative layout of temples integrate masculine and feminine deities and symbols highlight the interdependence.[28] The art work symbolically highlight the four goals of life considered necessary and proper in Hinduism - dharma, kama, artha and moksha.

 

Of the surviving temples, 6 are dedicated to Shiva and his consorts, 8 to Vishnu and his affinities, 1 to Ganesha, 1 to Sun god, 3 to Jain Tirthankars.[27] For some ruins, there is insufficient evidence to assign the temple to specific deities with confidence.

 

An overall examination of site suggests that the Hindu symbolic mandala design principle of square and circles is present each temple plan and design.[32] Further, the territory is laid out in three triangles that converge to form a pentagon. Scholars suggest that this reflects the Hindu symbolism for three realms or trilokinatha, and five cosmic substances or panchbhuteshvara.[27] The temple site highlights Shiva, the one who destroys and recycles life, thereby controlling the cosmic dance of time, evolution and dissolution.[28]

 

The temples have a rich display of intricately carved statues. While they are famous for their erotic sculpture, sexual themes cover less than 10% of the temple sculpture.[33] Further, most erotic scene panels are neither prominent nor emphasized at the expense of the rest, rather they are in proportional balance with the non-sexual images.[34] The viewer has to look closely to find them, or be directed by a guide.[35] The arts cover numerous aspects of human life and values considered important in Hindu pantheon. Further, the images are arranged in a configuration to express central ideas of Hinduism. All three ideas from Āgamas are richly expressed in Khajuraho temples - Avyakta, Vyaktavyakta and Vyakta.[36]

 

The Beejamandal temple is under excavation. It has been identified with the Vaidyanath temple mentioned in the Grahpati Kokalla inscription.[37]

 

Of all temples, the Matangeshvara temple remains an active site of worship.[28] It is another square grid temple, with a large 2.5 metres (8.2 ft) high and 1.1 metres (3.6 ft) diameter lingam, placed on a 7.6 metres (25 ft) diameter platform.[27]

 

The most visited temple, Kandariya Mahadev, has an area of about 6,500 square feet and a shikhara (spire) that rises 116 feet.[10][27]

 

Jain temples

 

Main article: Jain temples of Khajuraho

 

The Jain temples are located on east-southeast region of Khajuraho monuments.[38] Chausath jogini temple features 64 jogini, while Ghantai temple features bells sculptured on its pillars.

Architecture of the temples

The layout plan of Kandariya Mahadeva Temple. It uses the 64 pada grid design. Smaller Khajuraho temples use the 9, 16, 36 or 49 grid mandala plan.[39]

 

Khajuraho temples, like almost all Hindu temple designs, follow a grid geometrical design called vastu-purusha-mandala.[40] This design plan has three important components - Mandala means circle, Purusha is universal essence at the core of Hindu tradition, while Vastu means the dwelling structure.[41]

 

The design lays out a Hindu temple in a symmetrical, concentrically layered, self-repeating structure around the core of the temple called garbhagriya, where the abstract principle Purusha and the primary deity of the temple dwell. The shikhara, or spire, of the temple rises above the garbhagriya. This symmetry and structure in design is derived from central beliefs, myths, cardinality and mathematical principles.[42]

 

The circle of mandala circumscribe the square. The square is considered divine for its perfection and as a symbolic product of knowledge and human thought, while circle is considered earthly, human and observed in everyday life (moon, sun, horizon, water drop, rainbow). Each supports the other.[29] The square is divided into perfect 64 sub-squares called padas.[40]

 

Most Khajuraho temples deploy the 8x8 (64) padas grid Manduka Vastupurushamandala, with pitha mandala the square grid incorporated in the design of the spires.[39] The primary deity or lingas are located in the grid’s Brahma padas.

Khajuraho temples use the 8x8 (64) Vastupurusamandala Manduka grid layout plan (left) found in Hindu temples. Above the temple’s brahma padas is a Shikhara (Vimana or Spire) that rises symmetrically above the central core, typically in a circles and turning-squares concentric layering design (right) that flows from one to the other as it rises towards the sky.[29][43]

 

The architecture is symbolic and reflects the central Hindu beliefs through its form, structure and arrangement of its parts.[44] The mandapas as well as the arts are arranged in the Khajuraho temples in a symmetric repeating patterns, even though each image or sculpture is distinctive in its own way. The relative placement of the images are not random but together they express ideas, just like connected words form sentences and paragraphs to compose ideas.[45] This fractal pattern that is common in Hindu temples.[46] Various statues and panels have inscriptions. Many of the inscriptions on the temple walls are poems with double meanings, something that the complex structure of Sanskrit allows in creative compositions.[26]

 

All Khajuraho temples, except one, face sunrise, and the entrance for the devotee is this east side.

An illustration of Khajuraho temple Spires (Shikhara, Vimana) built using concentric circle and rotating-squares principle. Four spires (left) are shown above, while the inside view of one Shikara ceiling (right) shows the symmetric layout.

 

Above the vastu-purusha-mandala of each temple is a superstructure with a dome called Shikhara (or Vimana, Spire).[41] Variations in spire design come from variation in degrees turned for the squares. The temple Shikhara, in some literature, is linked to mount Kailash or Meru, the mythical abode of the gods.[29]

 

In each temple, the central space typically is surrounded by an ambulatory for the pilgrim to walk around and ritually circumambulate the Purusa and the main deity.[29] The pillars, walls and ceilings around the space, as well as outside have highly ornate carvings or images of the four just and necessary pursuits of life - kama, artha, dharma and moksa. This clockwise walk around is called pradakshina.[41]

 

Larger Khajuraho temples also have pillared halls called mandapa. One near the entrance, on the east side, serves as the waiting room for pilgrims and devotees. The mandapas are also arranged by principles of symmetry, grids and mathematical precision. This use of same underlying architectural principle is common in Hindu temples found all over India.[47] Each Khajuraho temple is distinctly carved yet also repeating the central common principles in almost all Hindu temples, one which Susan Lewandowski refers to as "an organism of repeating cells".[48]

Construction

 

The temples are grouped into three geographical divisions: western, eastern and southern.

 

The Khajuraho temples are made of sandstone, with a granite foundation that is almost concealed from view.[49] The builders didn't use mortar: the stones were put together with mortise and tenon joints and they were held in place by gravity. This form of construction requires very precise joints. The columns and architraves were built with megaliths that weighed up to 20 tons.[50] Some repair work in the 19th Century was done with brick and mortar; however these have aged faster than original materials and darkened with time, thereby seeming out of place.

 

The Khajuraho and Kalinjar region is home to superior quality of sandstone, which can be precision carved. The surviving sculpture reflect fine details such as strands of hair, manicured nails and intricate jewelry.

 

While recording the television show Lost Worlds (History Channel) at Khajuraho, Alex Evans recreated a stone sculpture under 4 feet that took about 60 days to carve in an attempt to develop a rough idea how much work must have been involved.[51] Roger Hopkins and Mark Lehner also conducted experiments to quarry limestone which took 12 quarrymen 22 days to quarry about 400 tons of stone.[52] They concluded that these temples would have required hundreds of highly trained sculptors.

Chronology

 

The Khajuraho group of temples belong to Vaishnavism school of Hinduism, Saivism school of Hinduism and Jainism - nearly a third each. Archaeological studies suggest all three types of temples were under construction at about the same time in late 10th century, and in use simultaneously. Will Durant states that this aspect of Khajuraho temples illustrates the tolerance and respect for different religious viewpoints in the Hindu and Jain traditions.[53] In each group of Khajuraho temples, there were major temples surrounded by smaller temples - a grid style that is observed to varying degrees in Hindu temples in Angkor Wat, Parambaran and South India.

 

The largest surviving Saiva temple is Khandarya Mahadeva, while the largest surviving Vaishnava group includes Chaturbhuja and Ramachandra.

 

Kandariya Mahadeva Temple plan is 109 ft in length by 60 ft, and rises 116 ft above ground and 88 ft above its own floor. The central padas are surrounded by three rows of sculptured figures, with over 870 statues, most being half life size (2.5 to 3 feet). The spire is a self repeating fractal structure.

 

Temples, religious affiliations and consecration years

 

Sequence Modern Temple name Religion Deity Completed by

(CE)[27][54] Image

1 Chausath Yogini Hinduism Devi, 64 Yoginis 885 Khajuraho,Chausath-Yogini-Tempel2.jpg

2 Brahma Hinduism Vishnu 925

3 Lalgun Mahadev Hinduism Shiva 900 India-5696 - Flickr - archer10 (Dennis).jpg

4 Matangeshwar Hinduism Shiva 1000 India-5772 - Flickr - archer10 (Dennis).jpg

5 Varaha Hinduism Vishnu 950 India-5595 - Flickr - archer10 (Dennis).jpg

6 Lakshmana Hinduism Vaikuntha Vishnu 939 India-5679 - Flickr - archer10 (Dennis).jpg

7 Parshvanatha Jainism Parshvanatha 954 Le temple de Parshvanath (Khajuraho) (8638423582).jpg

8 Vishvanatha Hinduism Shiva 999 India-5749 - Visvanatha Temple - Flickr - archer10 (Dennis).jpg

9 Devi Jagadambi Hinduism Devi, Parvati 1023 Khajuraho Devi Jagadambi Temple 2010.jpg

10 Chitragupta Hinduism Sun, Chitragupta 1023 India-5707 - Flickr - archer10 (Dennis).jpg

11 Kandariya Mahadeva (Largest temple) Hinduism Shiva 1029 Temple at Khajuraho, Madhya Pradesh, India.jpg

12 Vamana Hinduism Vamana 1062 Khajuraho Vaman Temple 2010.jpg

13 Adinath Jain Temple Jainism Adinatha 1027 Adinath Jain Temple Khajuraho 12.jpg

14 Javeri Hinduism Vishnu 1090 Javari Temple, Khajuraho.jpg

15 Chaturbhuja Hinduism Vishnu 1110 Khajuraho Chaturbhuja Temple.jpg

16 Duladeo (Duladeva) Hinduism Shiva 1125 Khajuraho Dulhadeo 2010.jpg

17 Ghantai Jainism Adinatha 960 A ruin, pillars at Khajuraho, India.jpg

18 Vishnu-Garuda Hinduism Vishnu 1000

19 Ganesha Hinduism Shiva 1000

20 Hanuman Hinduism Hanuman 922[55] Hanuman Inscription at Khajuraho.jpg

21 Mahishasuramardini Hinduism Mahishasuramardini 995 Khajuraho India, Lakshman Temple, Sculpture 10.JPG

22 Shantinatha temple Jainism Shantinatha 1027 Jain group of temples - Khajuraho 09.jpg

Arts and sculpture

Khajuraho temples are famous for their erotic arts. These constitute about 10% of total art displayed at the monuments.

Erotic sculptures

 

The Khajuraho temples feature a variety of art work, of which 10% is sexual or erotic art outside and inside the temples. Some of the temples that have two layers of walls have small erotic carvings on the outside of the inner wall. Some scholars suggest these to be tantric sexual practices.[56] Other scholars state that the erotic arts are part of Hindu tradition of treating kama as an essential and proper part of human life, and its symbolic or explicit display is common in Hindu temples.[6][57] James McConnachie, in his history of the Kamasutra, describes the sexual-themed Khajuraho sculptures as "the apogee of erotic art":

 

"Twisting, broad-hipped and high breasted nymphs display their generously contoured and bejewelled bodies on exquisitely worked exterior wall panels. These fleshy apsaras run riot across the surface of the stone, putting on make-up, washing their hair, playing games, dancing, and endlessly knotting and unknotting their girdles....Beside the heavenly nymphs are serried ranks of griffins, guardian deities and, most notoriously, extravagantly interlocked maithunas, or lovemaking couples."

 

Over 90% of the art work at the temple is about daily life and symbolic values in ancient Indian culture.

 

The temples have several thousand statues and art works, with Kandarya Mahadeva Temple alone decorated with over 870. Some 10% of these iconographic carvings contain sexual themes and various sexual poses. A common misconception is that, since the old structures with carvings in Khajuraho are temples, the carvings depict sex between deities;[58] however the kama arts represent diverse sexual expressions of different human beings.[59] The vast majority of arts depict various aspects the everyday life, mythical stories as well as symbolic display of various secular and spiritual values important in Hindu tradition.[3][6] For example, depictions show women putting on makeup, musicians making music, potters, farmers, and other folks in their daily life during the medieval era.[60] These scenes are in the outer padas as is typical in Hindu temples.

 

There is iconographic symbolism embedded in the arts displayed in Khajuraho temples.[6] Core Hindu values are expressed in multitude of ways. Even the Kama scenes, when seen in combination of sculptures that precede and follow, depict the spiritual themes such as moksha. In the words of Stella Kramrisch,

 

This state which is “like a man and woman in close embrace” is a symbol of moksa, final release or reunion of two principles, the essence (Purusha) and the nature (Prakriti).

— Stella Kramrisch, 1976[29]

 

The Khajuraho temples represent one expression of many forms of arts that flourished in Rajput kingdoms of India from 8th through 10th century CE. For example, contemporary with Khajuraho were the publications of poems and drama such as Prabodhacandrodaya, Karpuramanjari, Viddhasalabhanjika and Kavyamimansa.[61] Some of the themes expressed in these literary works are carved as sculpture in Khajuraho temples.[26][62] Some sculptures at the Khajuraho monuments dedicated to Vishnu include the Vyalas, which are hybrid imaginary animals with lions body, and are found in other Indian temples.[63] Some of these hybrid mythical art work include Vrik Vyala (hybrid of wolf and lion) and Gaja Vyala (hybrid of elephant and lion). These Vyalas may represent syncretic, creative combination of powers innate in the two.[64]

Tourism and cultural events

Temples layout map – Khajuraho Group of Monuments.

 

The temples in Khajuraho are broadly divided into three parts : the Eastern group, the Southern Group and the Western group of temples of which the Western group alone has the facility of an Audio guided tour wherein the tourists are guided through the seven eight temples. There is also an audio guided tour developed by the Archaeological Survey of India which includes a narration of the temple history and architecture.[65]

 

The Khajuraho Dance Festival is held every year in February.[66] It features various classical Indian dances set against the backdrop of the Chitragupta or Vishwanath Temples.

 

The Khajuraho temple complex offers a light and sound show every evening. The first show is in English language and the second one in Hindi. It is held in the open lawns in the temple complex, and has received mixed reviews.

 

The Madhya Pradesh Tourism Development has set up kiosks at the Khajuraho railway station, with tourist officers to provide information for Khajuraho visitors.

See also

 

List of megalithic sites

Jain temples of Khajuraho

Ajanta Caves

Badami Chalukya architecture

Western Chalukya architecture

Hindu temple

Madan Kamdev

Hemvati

Kama Sutra

Kamashastra

 

References

 

whc.unesco.org/en/list/240.

"World Heritage Day: Five must-visit sites in India".

Khajuraho Group of Monuments UNESCO World Heritage Site

Philip Wilkinson (2008), India: People, Place, Culture and History, ISBN 978-1405329040, pp 352-353

Gopal, Madan (1990). K.S. Gautam, ed. India through the ages. Publication Division, Ministry of Information and Broadcasting, Government of India. p. 179.

Devangana Desai (2005), Khajuraho, Oxford University Press, Sixth Print, ISBN 978-0-19-565643-5

James Fergusson, Norther or Indo-Aryan Style - Khajuraho History of Indian and Eastern Architecture, Updated by James Burgess and R. Phene Spiers (1910), Volume II, John Murray, London

"Census of India 2001: Data from the 2001 Census, including cities, villages and towns (Provisional)". Census Commission of India. Archived from the original on 2004-06-16. Retrieved 2008-11-01.

Khajuraho airport AAI, Govt of India

G.S. Ghurye, Rajput Architecture, ISBN 978-8171544462, Reprint Year: 2005, pp 19-24

Sen, Sailendra (2013). A Textbook of Medieval Indian History. Primus Books. ISBN 9789380607344.

Devangana Desai 2005, p. 10.

also called Erakana

Mitra (1977), The early rulers of Khajuraho, ISBN 978-8120819979

J. Banerjea (1960), Khajuraho, Journal of the Asiatic Society, Vol. 2-3, pp 43-47

phonetically translated from Arabic sometimes as "Kajwara"

Director General of Archaeology in India (1959), Archaeological Survey of India, Ancient India, Issues 15-19, pp 45-46 (Archived: University of Michigan)

Arthur Cotterell (2011), Asia: A Concise History, Wiley, ISBN 978-0470825044, pp 184-185

Michael D. Willis, An Introduction to the Historical Geography of Gopakṣetra, Daśārṇa, and Jejākadeśa, Bulletin of the School of Oriental and African Studies, University of London, Vol. 51, No. 2 (1988), pp. 271-278; See also K.R. Qanungo (1965), Sher Shah and his times, Orient Longmans, OCLC 175212, pp 423-427

Trudy King et al., Asia and Oceania: International Dictionary of Historic Places, ISBN 978-1884964046, Routledge, pp 468-470

Alain Daniélou (2011), A Brief History of India, ISBN 978-1594770296, pp 221-227

Louise Nicholson (2007), India, National Geographic Society, ISBN 978-1426201448, see Chapter on Khajuraho

Krishna Deva (1990), Temples of Khajuraho, 2 Volumes, Archaelogical Survey of India, New Delhi

kharjUra Sanskrit English Dictionary, Koeln University, Germany

vAhaka Sanskrit English Dictionary, Koeln University, Germany

Devangana Desai (1996), Chapter 7 - Puns and Enigmatic Language in Sculpture in The Religious Imagery of Khajuraho, Project for Indian Cultural Studies, Columbia University Archives

Rana Singh (2007), Landscape of sacred territory of Khajuraho, in City Society and Planning (Editors: Thakur, Pomeroy, et al), Volume 2, ISBN 978-8180694585, Chapter 18

Shobita Punja (1992), Divine Ecstasy - The Story of Khajuraho, Viking, New Delhi, ISBN 978-0670840274

Stella Kramrisch, The Hindu Temple, Vol 1, Motilal Banarsidass, ISBN 978-81-208-0222-3

Ibn Battuta in his 1335 CE memoirs on Delhi Sultanate mentioned the temples to be near a mile long lake, modern water bodies are much smaller and separate lagoons; Director General of Archaeology in India (1959), Archaeological Survey of India, Ancient India, Issues 15-19, pp 45-46 (Archived: University of Michigan)

The number 64 is considered sacred in Hindu temple design and very common design basis; it is symbolic as it is both a square of 8 and a cube of 4.

Brahma temple is 19 feet square; Kandariya Mahadev has a four fused square grid; Matangeshvara temple is a 64 grid square; etc. See G.S. Ghurye, Rajput Architecture, ISBN 978-8171544462, Reprint Year: 2005, pp 19-25; and V.A. Smith (1879), "Observations on some Chandel Antiquities", Asiatic Society of Bengal, Vol. 48, Part 1, pp 291-297

D Desai (1996), The religious imagery of Khajuraho, Project for Indian Cultural Studies, ISBN 978-8190018418

Desai states that Khajuraho and Orissa Hindu temples are distinctive in giving erotic kama images the same weight as others and by assigning important architectural position; in contrast, surviving sculpture from temples of Gujarat, Maharashtra and Mysore show that there kama and sexual images were assigned to insignificant parts of the temple; Meister suggests that this aspect of eroticism in temple design and equal weight reflects evolution of design ideas among Hindu artisans, with temples built in later medieval centuries placing equal weight and balance to kama; see Meister, Michael (1979). "Juncture and Conjunction: Punning and Temple Architecture". Artibus Asiae. 41 (2–3): 226–234. JSTOR 3249517. doi:10.2307/3249517.

Edmund Leach, The Harvey Lecture Series. The Gatekeepers of Heaven: Anthropological Aspects of Grandiose Architecture, Journal of Anthropological Research, Vol. 39, No. 3 (Autumn, 1983), pp 243-264

Bettina Bäumer, A review, Artibus Asiae, Vol. 59, No. 1/2 (1999), pp. 138-140

Cunningham, Alexander (1880). Report of Tours in Bundelkhand and Malwa in 1874-75 and 1876-77. 8 Hastings Street, Calcutta: Office of the Superintendent of Government Printing. p. 22. Retrieved 8 May 2017.

James Fergusson, Jaina Architecture - Khajuraho History of Indian and Eastern Architecture, Updated by James Burgess and R. Phene Spiers (1910), Volume II, John Murray, London

Meister, Michael W. (April–June 1979). "Maṇḍala and Practice in Nāgara Architecture in North India". Journal of the American Oriental Society. 99 (2): 204–219. JSTOR 602657. doi:10.2307/602657.

Meister, Michael (1983). "Geometry and Measure in Indian Temple Plans: Rectangular Temples". Artibus Asiae. 44 (4): 266–296. JSTOR 3249613. doi:10.2307/3249613.

Susan Lewandowski, The Hindu Temple in South India, in Buildings and Society: Essays on the Social Development of the Built Environment, Anthony D. King (Editor), ISBN 978-0710202345, Routledge, pp 68-69

Stella Kramrisch (1976), The Hindu Temple Volume 1, ISBN 81-208-0223-3

Meister, Michael W. (March 2006). "Mountain Temples and Temple-Mountains: Masrur". Journal of the Society of Architectural Historians. 65 (1): 26–49. JSTOR 25068237. doi:10.2307/25068237.

Meister, Michael W. (Autumn 1986). "On the Development of a Morphology for a Symbolic Architecture: India". RES: Anthropology and Aesthetics. Peabody Museum of Archaeology and Ethnology (12): 33–50. JSTOR 20166752.

Devangana Desai, Khajuraho, Oxford University Press Paperback (Sixth impression 2005) ISBN 978-0-19-565643-5

Rian et al (2007), Fractal geometry as the synthesis of Hindu cosmology in Kandariya Mahadev Temple, Khajuraho, Building and Environment, Vol 42, Issue 12, pp 4093-4107, doi:10.1016/j.buildenv.2007.01.028

Trivedi, K. (1989). Hindu temples: models of a fractal universe. The Visual Computer, 5(4), 243-258

Susan Lewandowski, The Hindu Temple in South India, in Buildings and Society: Essays on the Social Development of the Built Environment, Anthony D. King (Editor), ISBN 978-0710202345, Routledge, Chapter 4

V.A. Smith, "Observations on some Chandel Antiquities", Journal of the Asiatic Society of Bengal, Volume 48, pp 290-291

"Lost Worlds of the Kama Sutra" History channel

"Lost Worlds of the Kama Sutra," History Channel

Lehner, Mark (1997) The Complete Pyramids, London: Thames and Hudson. ISBN 0-500-05084-8. pp. 202–225

Will Durant (1976), Our Oriental Heritage - The Story of Civilization, ISBN 978-0671548001, Simon & Schuster

From inscription or estimated from other evidence

Cunningham in Archaeological Survey Reports noted that one of two Hanuman statues bears an inscription of 868 CE

Rabe (2000), Secret Yantras and Erotic Display for Hindu Temples, Tantra in Practice (Editor: David White), ISBN 978-8120817784, Chapter 25, pp 434-446

See:

 

Heather Elgood (2000), Hinduism and the Religious Arts, ISBN 978-0304707393, Bloomsbury;

Stella Kramrisch, The Hindu Temple, Volume 1, ISBN 81-208-0223-3, pp 92-96;

Alain Danielou (2001), The Hindu Temple: Deification of Eroticism, ISBN 978-0892818549, pp 101-119

 

"Khajuraho". Liveindia.com. Retrieved on 2014-07-14.

Alain Danielou (2001), The Hindu Temple: Deification of Eroticism, ISBN 978-0892818549

George Michell, The Hindu Temple: An Introduction to Its Meaning and Forms, University of Chicago Press, ISBN 978-0226532301, pp 117-123 and pp 56-58

L. H. Gray, Journal of American Society, Vol. 27

H.M. Woodward (1989), The Lakṣmaṇa Temple, Khajuraho, and Its Meanings, Ars Orientalis, Vol. 19, pp. 27-48

Smith, David (1 January 2013). "Monstrous Animals on Hindu Temples, with Special Reference to Khajuraho": 27–43. doi:10.1558/rosa.v7i1-3.27. Retrieved 9 February 2015.

The Lakṣmaṇa Temple, Khajuraho, and Its Meanings, Hiram W. Woodward, Jr., Ars Orientalis, Vol. 19, (1989), pp. 27-48

Tourists to Khajuraho will now have an audio compass The Times of India (25 August 2011)

Khajuraho Festival of Dances

+++++++ From Wikipedia, the free encyclopedia +++++++++

  

"Khajuraho"

UNESCO World Heritage Site

Location Madhya Pradesh, India Edit this at Wikidata

Coordinates 24°51′08″N 79°55′20″E

Criteria Cultural: (i), (iii) Edit this on Wikidata[1]

Reference 240

Inscription 1986 (10th Session)

Khajuraho Group of Monuments is located in India

Khajuraho Group of Monuments

Location of Khajuraho Group of Monuments

[edit on Wikidata]

 

The Khajuraho Group of Monuments is a group of Hindu and Jain temples in Madhya Pradesh, India, about 175 kilometres (109 mi) southeast of Jhansi. They are one of the UNESCO World Heritage Sites in India.[2][3] The temples are famous for their nagara-style architectural symbolism and their erotic sculptures.[4]

 

Most Khajuraho temples were built between 950 and 1050 by the Chandela dynasty.[5] Historical records note that the Khajuraho temple site had 85 temples by the 12th century, spread over 20 square kilometers Of these, only about 25 temples have survived, spread over 6 square kilometers.[3] Of the various surviving temples, the Kandariya Mahadeva Temple is decorated with a profusion of sculptures with intricate details, symbolism and expressiveness of ancient Indian art.[6]

 

The Khajuraho group of temples were built together but were dedicated to two religions, Hinduism and Jainism, suggesting a tradition of acceptance and respect for diverse religious views among Hindus and Jains in the region.[7]

 

Contents

 

1 Location

2 History

3 Description

3.1 Architecture of the temples

4 Construction

5 Chronology

6 Arts and sculpture

7 Tourism and cultural events

8 See also

9 References

10 Further reading

11 External links

 

Location

 

The Khajuraho monuments are located in the Indian state of Madhya Pradesh, in Chhatarpur district, about 620 kilometres (385 mi) southeast of New Delhi. The temples are near a small town also known as Khajuraho,[8] with a population of about 20,000 people (2001 Census).

 

Khajuraho is served by Civil Aerodrome Khajuraho (IATA Code: HJR), with services to Delhi, Agra, Varanasi and Mumbai.[9] The site is also linked by the Indian Railways service, with the railway station located approximately six kilometres from the entrance to the monuments .

 

The monuments are about 10 kilometres off the east-west National Highway 75, and about 50 kilometres from the city of Chhatarpur, which is connected to the state capital Bhopal by the SW-NE running National Highway 86.

 

The 10th century Bhand Deva Temple in Rajasthan was built in the style of the Khajuraho monuments and is often referred to as 'Little Khajuraho'.

History

 

The Khajuraho group of monuments was built during the rule of the Chandela dynasty. The building activity started almost immediately after the rise of their power, throughout their kingdom to be later known as Bundelkhand.[10] Most temples were built during the reigns of the Hindu kings Yashovarman and Dhanga. Yashovarman's legacy is best exhibited by The Lakshmana Temple. Vishvanatha temple best highlights King Dhanga's reign.[11]:22 The largest and currently most famous surviving temple is Kandariya Mahadeva built in the reign of King Vidyadhara.[12] The temple inscriptions suggest many of the currently surviving temples were complete between 970 and 1030 CE, with further temples completed during the following decades.[7]

 

The Khajuraho temples were built about 35 miles from the medieval city of Mahoba,[13] the capital of the Chandela dynasty, in the Kalinjar region. In ancient and medieval literature, their kingdom has been referred to as Jijhoti, Jejahoti, Chih-chi-to and Jejakabhukti.[14]

 

Khajuraho was mentioned by Abu Rihan-al-Biruni, the Persian historian who accompanied Mahmud of Ghazni in his raid of Kalinjar in 1022 CE; he mentions Khajuraho as the capital of Jajahuti.[15] The raid was unsuccessful, and a peace accord was reached when the Hindu king agreed to pay a ransom to Mahmud of Ghazni to end the attack and leave.[14]

 

Khajuraho temples were in active use through the end of 12th century. This changed in the 13th century; after the army of Delhi Sultanate, under the command of the Muslim Sultan Qutb-ud-din Aibak, attacked and seized the Chandela kingdom. About a century later, Ibn Battuta, the Moroccan traveller in his memoirs about his stay in India from 1335 to 1342 CE, mentioned visiting Khajuraho temples, calling them "Kajarra"[16][17] as follows:

Until the 12th century, Khajuraho was under Hindu kings and featured 85 temples. Central India was seized by Delhi Sultanate in 13th century. Under Muslim rule, some temples were destroyed and the rest left in neglect. Ruins of some old temples (Ghantai temple above) are still visible.

 

...near (Khajuraho) temples, which contain idols that have been mutilated by the Moslems, live a number of yogis whose matted locks have grown as long as their bodies. And on account of extreme asceticism they are all yellow in colour. Many Moslems attend these men in order to take lessons (yoga) from them.

— Ibn Battuta, about 1335 CE, Riḥlat Ibn Baṭūṭah, Translated by Arthur Cotterell[18]

 

Central Indian region, where Khajuraho temples are, remained in the control of many different Muslim dynasties from 13th century through the 18th century. In this period, some temples were desecrated, followed by a long period when they were left in neglect.[7][10] In 1495 CE, for example, Sikandar Lodi’s campaign of temple destruction included Khajuraho.[19] The remoteness and isolation of Khajuraho protected the Hindu and Jain temples from continued destruction by Muslims.[20][21] Over the centuries, vegetation and forests overgrew, took over the temples.

 

In the 1830s, local Hindus guided a British surveyor, T.S. Burt, to the temples and they were thus rediscovered by the global audience.[22] Alexander Cunningham later reported, few years after the rediscovery, that the temples were secretly in use by yogis and thousands of Hindus would arrive for pilgrimage during Shivaratri celebrated annually in February or March based on a lunar calendar. In 1852, Maisey prepared earliest drawings of the Khajuraho temples.[23]

 

Nomenclature

 

The name Khajuraho, or Kharjuravāhaka, is derived from ancient Sanskrit (kharjura, खर्जूर means date palm,[24] and vāhaka, वाहक means "one who carries" or bearer[25]). Local legends state that the temples had two golden date-palm trees as their gate (missing when they were rediscovered). Desai states that Kharjuravāhaka also means scorpion bearer, which is another symbolic name for deity Shiva (who wears snakes and scorpion garlands in his fierce form).[26]

 

Cunningham’s nomenclature and systematic documentation work in 1850s and 1860s have been widely adopted and continue to be in use.[23] He grouped the temples into the Western group around Lakshmana, Eastern group around Javeri, and Southern group around Duladeva.[27]

 

Khajuraho is one of the four holy sites linked to deity Shiva (the other three are Kedarnath, Kashi and Gaya). Its origin and design is a subject of scholarly studies. Shobita Punja[28] has proposed that the temple’s origin reflect the Hindu mythology in which Khajuraho is the place where Shiva got married; with Raghuvamsha verse 5.53, Matangeshvara honoring ‘’Matanga’’, or god of love.

Description

Sections and orientation of Khajuraho temples.

 

The temple site is within Vindhya mountain range in central India. An ancient local legend held that Hindu deity Shiva and other gods enjoyed visiting the dramatic hill formation in Kalinjar area.[27] The center of this region is Khajuraho, set midst local hills and rivers. The temple complex reflects the ancient Hindu tradition of building temples where gods love to play.[27][29]

 

The temples are clustered near water, another typical feature of Hindu temples. The current water bodies include Sib Sagar, Khajur Sagar (also called Ninora Tal) and Khudar Nadi (river).[30] The local legends state that the temple complex had 64 water bodies, of which 56 have been physically identified by archeologists so far.[27][31]

 

All temples, except[27] one (Chaturbhuja) face sunrise - another symbolic feature that is predominant in Hindu temples. The relative layout of temples integrate masculine and feminine deities and symbols highlight the interdependence.[28] The art work symbolically highlight the four goals of life considered necessary and proper in Hinduism - dharma, kama, artha and moksha.

 

Of the surviving temples, 6 are dedicated to Shiva and his consorts, 8 to Vishnu and his affinities, 1 to Ganesha, 1 to Sun god, 3 to Jain Tirthankars.[27] For some ruins, there is insufficient evidence to assign the temple to specific deities with confidence.

 

An overall examination of site suggests that the Hindu symbolic mandala design principle of square and circles is present each temple plan and design.[32] Further, the territory is laid out in three triangles that converge to form a pentagon. Scholars suggest that this reflects the Hindu symbolism for three realms or trilokinatha, and five cosmic substances or panchbhuteshvara.[27] The temple site highlights Shiva, the one who destroys and recycles life, thereby controlling the cosmic dance of time, evolution and dissolution.[28]

 

The temples have a rich display of intricately carved statues. While they are famous for their erotic sculpture, sexual themes cover less than 10% of the temple sculpture.[33] Further, most erotic scene panels are neither prominent nor emphasized at the expense of the rest, rather they are in proportional balance with the non-sexual images.[34] The viewer has to look closely to find them, or be directed by a guide.[35] The arts cover numerous aspects of human life and values considered important in Hindu pantheon. Further, the images are arranged in a configuration to express central ideas of Hinduism. All three ideas from Āgamas are richly expressed in Khajuraho temples - Avyakta, Vyaktavyakta and Vyakta.[36]

 

The Beejamandal temple is under excavation. It has been identified with the Vaidyanath temple mentioned in the Grahpati Kokalla inscription.[37]

 

Of all temples, the Matangeshvara temple remains an active site of worship.[28] It is another square grid temple, with a large 2.5 metres (8.2 ft) high and 1.1 metres (3.6 ft) diameter lingam, placed on a 7.6 metres (25 ft) diameter platform.[27]

 

The most visited temple, Kandariya Mahadev, has an area of about 6,500 square feet and a shikhara (spire) that rises 116 feet.[10][27]

 

Jain temples

 

Main article: Jain temples of Khajuraho

 

The Jain temples are located on east-southeast region of Khajuraho monuments.[38] Chausath jogini temple features 64 jogini, while Ghantai temple features bells sculptured on its pillars.

Architecture of the temples

The layout plan of Kandariya Mahadeva Temple. It uses the 64 pada grid design. Smaller Khajuraho temples use the 9, 16, 36 or 49 grid mandala plan.[39]

 

Khajuraho temples, like almost all Hindu temple designs, follow a grid geometrical design called vastu-purusha-mandala.[40] This design plan has three important components - Mandala means circle, Purusha is universal essence at the core of Hindu tradition, while Vastu means the dwelling structure.[41]

 

The design lays out a Hindu temple in a symmetrical, concentrically layered, self-repeating structure around the core of the temple called garbhagriya, where the abstract principle Purusha and the primary deity of the temple dwell. The shikhara, or spire, of the temple rises above the garbhagriya. This symmetry and structure in design is derived from central beliefs, myths, cardinality and mathematical principles.[42]

 

The circle of mandala circumscribe the square. The square is considered divine for its perfection and as a symbolic product of knowledge and human thought, while circle is considered earthly, human and observed in everyday life (moon, sun, horizon, water drop, rainbow). Each supports the other.[29] The square is divided into perfect 64 sub-squares called padas.[40]

 

Most Khajuraho temples deploy the 8x8 (64) padas grid Manduka Vastupurushamandala, with pitha mandala the square grid incorporated in the design of the spires.[39] The primary deity or lingas are located in the grid’s Brahma padas.

Khajuraho temples use the 8x8 (64) Vastupurusamandala Manduka grid layout plan (left) found in Hindu temples. Above the temple’s brahma padas is a Shikhara (Vimana or Spire) that rises symmetrically above the central core, typically in a circles and turning-squares concentric layering design (right) that flows from one to the other as it rises towards the sky.[29][43]

 

The architecture is symbolic and reflects the central Hindu beliefs through its form, structure and arrangement of its parts.[44] The mandapas as well as the arts are arranged in the Khajuraho temples in a symmetric repeating patterns, even though each image or sculpture is distinctive in its own way. The relative placement of the images are not random but together they express ideas, just like connected words form sentences and paragraphs to compose ideas.[45] This fractal pattern that is common in Hindu temples.[46] Various statues and panels have inscriptions. Many of the inscriptions on the temple walls are poems with double meanings, something that the complex structure of Sanskrit allows in creative compositions.[26]

 

All Khajuraho temples, except one, face sunrise, and the entrance for the devotee is this east side.

An illustration of Khajuraho temple Spires (Shikhara, Vimana) built using concentric circle and rotating-squares principle. Four spires (left) are shown above, while the inside view of one Shikara ceiling (right) shows the symmetric layout.

 

Above the vastu-purusha-mandala of each temple is a superstructure with a dome called Shikhara (or Vimana, Spire).[41] Variations in spire design come from variation in degrees turned for the squares. The temple Shikhara, in some literature, is linked to mount Kailash or Meru, the mythical abode of the gods.[29]

 

In each temple, the central space typically is surrounded by an ambulatory for the pilgrim to walk around and ritually circumambulate the Purusa and the main deity.[29] The pillars, walls and ceilings around the space, as well as outside have highly ornate carvings or images of the four just and necessary pursuits of life - kama, artha, dharma and moksa. This clockwise walk around is called pradakshina.[41]

 

Larger Khajuraho temples also have pillared halls called mandapa. One near the entrance, on the east side, serves as the waiting room for pilgrims and devotees. The mandapas are also arranged by principles of symmetry, grids and mathematical precision. This use of same underlying architectural principle is common in Hindu temples found all over India.[47] Each Khajuraho temple is distinctly carved yet also repeating the central common principles in almost all Hindu temples, one which Susan Lewandowski refers to as "an organism of repeating cells".[48]

Construction

 

The temples are grouped into three geographical divisions: western, eastern and southern.

 

The Khajuraho temples are made of sandstone, with a granite foundation that is almost concealed from view.[49] The builders didn't use mortar: the stones were put together with mortise and tenon joints and they were held in place by gravity. This form of construction requires very precise joints. The columns and architraves were built with megaliths that weighed up to 20 tons.[50] Some repair work in the 19th Century was done with brick and mortar; however these have aged faster than original materials and darkened with time, thereby seeming out of place.

 

The Khajuraho and Kalinjar region is home to superior quality of sandstone, which can be precision carved. The surviving sculpture reflect fine details such as strands of hair, manicured nails and intricate jewelry.

 

While recording the television show Lost Worlds (History Channel) at Khajuraho, Alex Evans recreated a stone sculpture under 4 feet that took about 60 days to carve in an attempt to develop a rough idea how much work must have been involved.[51] Roger Hopkins and Mark Lehner also conducted experiments to quarry limestone which took 12 quarrymen 22 days to quarry about 400 tons of stone.[52] They concluded that these temples would have required hundreds of highly trained sculptors.

Chronology

 

The Khajuraho group of temples belong to Vaishnavism school of Hinduism, Saivism school of Hinduism and Jainism - nearly a third each. Archaeological studies suggest all three types of temples were under construction at about the same time in late 10th century, and in use simultaneously. Will Durant states that this aspect of Khajuraho temples illustrates the tolerance and respect for different religious viewpoints in the Hindu and Jain traditions.[53] In each group of Khajuraho temples, there were major temples surrounded by smaller temples - a grid style that is observed to varying degrees in Hindu temples in Angkor Wat, Parambaran and South India.

 

The largest surviving Saiva temple is Khandarya Mahadeva, while the largest surviving Vaishnava group includes Chaturbhuja and Ramachandra.

 

Kandariya Mahadeva Temple plan is 109 ft in length by 60 ft, and rises 116 ft above ground and 88 ft above its own floor. The central padas are surrounded by three rows of sculptured figures, with over 870 statues, most being half life size (2.5 to 3 feet). The spire is a self repeating fractal structure.

 

Temples, religious affiliations and consecration years

 

Sequence Modern Temple name Religion Deity Completed by

(CE)[27][54] Image

1 Chausath Yogini Hinduism Devi, 64 Yoginis 885 Khajuraho,Chausath-Yogini-Tempel2.jpg

2 Brahma Hinduism Vishnu 925

3 Lalgun Mahadev Hinduism Shiva 900 India-5696 - Flickr - archer10 (Dennis).jpg

4 Matangeshwar Hinduism Shiva 1000 India-5772 - Flickr - archer10 (Dennis).jpg

5 Varaha Hinduism Vishnu 950 India-5595 - Flickr - archer10 (Dennis).jpg

6 Lakshmana Hinduism Vaikuntha Vishnu 939 India-5679 - Flickr - archer10 (Dennis).jpg

7 Parshvanatha Jainism Parshvanatha 954 Le temple de Parshvanath (Khajuraho) (8638423582).jpg

8 Vishvanatha Hinduism Shiva 999 India-5749 - Visvanatha Temple - Flickr - archer10 (Dennis).jpg

9 Devi Jagadambi Hinduism Devi, Parvati 1023 Khajuraho Devi Jagadambi Temple 2010.jpg

10 Chitragupta Hinduism Sun, Chitragupta 1023 India-5707 - Flickr - archer10 (Dennis).jpg

11 Kandariya Mahadeva (Largest temple) Hinduism Shiva 1029 Temple at Khajuraho, Madhya Pradesh, India.jpg

12 Vamana Hinduism Vamana 1062 Khajuraho Vaman Temple 2010.jpg

13 Adinath Jain Temple Jainism Adinatha 1027 Adinath Jain Temple Khajuraho 12.jpg

14 Javeri Hinduism Vishnu 1090 Javari Temple, Khajuraho.jpg

15 Chaturbhuja Hinduism Vishnu 1110 Khajuraho Chaturbhuja Temple.jpg

16 Duladeo (Duladeva) Hinduism Shiva 1125 Khajuraho Dulhadeo 2010.jpg

17 Ghantai Jainism Adinatha 960 A ruin, pillars at Khajuraho, India.jpg

18 Vishnu-Garuda Hinduism Vishnu 1000

19 Ganesha Hinduism Shiva 1000

20 Hanuman Hinduism Hanuman 922[55] Hanuman Inscription at Khajuraho.jpg

21 Mahishasuramardini Hinduism Mahishasuramardini 995 Khajuraho India, Lakshman Temple, Sculpture 10.JPG

22 Shantinatha temple Jainism Shantinatha 1027 Jain group of temples - Khajuraho 09.jpg

Arts and sculpture

Khajuraho temples are famous for their erotic arts. These constitute about 10% of total art displayed at the monuments.

Erotic sculptures

 

The Khajuraho temples feature a variety of art work, of which 10% is sexual or erotic art outside and inside the temples. Some of the temples that have two layers of walls have small erotic carvings on the outside of the inner wall. Some scholars suggest these to be tantric sexual practices.[56] Other scholars state that the erotic arts are part of Hindu tradition of treating kama as an essential and proper part of human life, and its symbolic or explicit display is common in Hindu temples.[6][57] James McConnachie, in his history of the Kamasutra, describes the sexual-themed Khajuraho sculptures as "the apogee of erotic art":

 

"Twisting, broad-hipped and high breasted nymphs display their generously contoured and bejewelled bodies on exquisitely worked exterior wall panels. These fleshy apsaras run riot across the surface of the stone, putting on make-up, washing their hair, playing games, dancing, and endlessly knotting and unknotting their girdles....Beside the heavenly nymphs are serried ranks of griffins, guardian deities and, most notoriously, extravagantly interlocked maithunas, or lovemaking couples."

 

Over 90% of the art work at the temple is about daily life and symbolic values in ancient Indian culture.

 

The temples have several thousand statues and art works, with Kandarya Mahadeva Temple alone decorated with over 870. Some 10% of these iconographic carvings contain sexual themes and various sexual poses. A common misconception is that, since the old structures with carvings in Khajuraho are temples, the carvings depict sex between deities;[58] however the kama arts represent diverse sexual expressions of different human beings.[59] The vast majority of arts depict various aspects the everyday life, mythical stories as well as symbolic display of various secular and spiritual values important in Hindu tradition.[3][6] For example, depictions show women putting on makeup, musicians making music, potters, farmers, and other folks in their daily life during the medieval era.[60] These scenes are in the outer padas as is typical in Hindu temples.

 

There is iconographic symbolism embedded in the arts displayed in Khajuraho temples.[6] Core Hindu values are expressed in multitude of ways. Even the Kama scenes, when seen in combination of sculptures that precede and follow, depict the spiritual themes such as moksha. In the words of Stella Kramrisch,

 

This state which is “like a man and woman in close embrace” is a symbol of moksa, final release or reunion of two principles, the essence (Purusha) and the nature (Prakriti).

— Stella Kramrisch, 1976[29]

 

The Khajuraho temples represent one expression of many forms of arts that flourished in Rajput kingdoms of India from 8th through 10th century CE. For example, contemporary with Khajuraho were the publications of poems and drama such as Prabodhacandrodaya, Karpuramanjari, Viddhasalabhanjika and Kavyamimansa.[61] Some of the themes expressed in these literary works are carved as sculpture in Khajuraho temples.[26][62] Some sculptures at the Khajuraho monuments dedicated to Vishnu include the Vyalas, which are hybrid imaginary animals with lions body, and are found in other Indian temples.[63] Some of these hybrid mythical art work include Vrik Vyala (hybrid of wolf and lion) and Gaja Vyala (hybrid of elephant and lion). These Vyalas may represent syncretic, creative combination of powers innate in the two.[64]

Tourism and cultural events

Temples layout map – Khajuraho Group of Monuments.

 

The temples in Khajuraho are broadly divided into three parts : the Eastern group, the Southern Group and the Western group of temples of which the Western group alone has the facility of an Audio guided tour wherein the tourists are guided through the seven eight temples. There is also an audio guided tour developed by the Archaeological Survey of India which includes a narration of the temple history and architecture.[65]

 

The Khajuraho Dance Festival is held every year in February.[66] It features various classical Indian dances set against the backdrop of the Chitragupta or Vishwanath Temples.

 

The Khajuraho temple complex offers a light and sound show every evening. The first show is in English language and the second one in Hindi. It is held in the open lawns in the temple complex, and has received mixed reviews.

 

The Madhya Pradesh Tourism Development has set up kiosks at the Khajuraho railway station, with tourist officers to provide information for Khajuraho visitors.

See also

 

List of megalithic sites

Jain temples of Khajuraho

Ajanta Caves

Badami Chalukya architecture

Western Chalukya architecture

Hindu temple

Madan Kamdev

Hemvati

Kama Sutra

Kamashastra

 

References

 

whc.unesco.org/en/list/240.

"World Heritage Day: Five must-visit sites in India".

Khajuraho Group of Monuments UNESCO World Heritage Site

Philip Wilkinson (2008), India: People, Place, Culture and History, ISBN 978-1405329040, pp 352-353

Gopal, Madan (1990). K.S. Gautam, ed. India through the ages. Publication Division, Ministry of Information and Broadcasting, Government of India. p. 179.

Devangana Desai (2005), Khajuraho, Oxford University Press, Sixth Print, ISBN 978-0-19-565643-5

James Fergusson, Norther or Indo-Aryan Style - Khajuraho History of Indian and Eastern Architecture, Updated by James Burgess and R. Phene Spiers (1910), Volume II, John Murray, London

"Census of India 2001: Data from the 2001 Census, including cities, villages and towns (Provisional)". Census Commission of India. Archived from the original on 2004-06-16. Retrieved 2008-11-01.

Khajuraho airport AAI, Govt of India

G.S. Ghurye, Rajput Architecture, ISBN 978-8171544462, Reprint Year: 2005, pp 19-24

Sen, Sailendra (2013). A Textbook of Medieval Indian History. Primus Books. ISBN 9789380607344.

Devangana Desai 2005, p. 10.

also called Erakana

Mitra (1977), The early rulers of Khajuraho, ISBN 978-8120819979

J. Banerjea (1960), Khajuraho, Journal of the Asiatic Society, Vol. 2-3, pp 43-47

phonetically translated from Arabic sometimes as "Kajwara"

Director General of Archaeology in India (1959), Archaeological Survey of India, Ancient India, Issues 15-19, pp 45-46 (Archived: University of Michigan)

Arthur Cotterell (2011), Asia: A Concise History, Wiley, ISBN 978-0470825044, pp 184-185

Michael D. Willis, An Introduction to the Historical Geography of Gopakṣetra, Daśārṇa, and Jejākadeśa, Bulletin of the School of Oriental and African Studies, University of London, Vol. 51, No. 2 (1988), pp. 271-278; See also K.R. Qanungo (1965), Sher Shah and his times, Orient Longmans, OCLC 175212, pp 423-427

Trudy King et al., Asia and Oceania: International Dictionary of Historic Places, ISBN 978-1884964046, Routledge, pp 468-470

Alain Daniélou (2011), A Brief History of India, ISBN 978-1594770296, pp 221-227

Louise Nicholson (2007), India, National Geographic Society, ISBN 978-1426201448, see Chapter on Khajuraho

Krishna Deva (1990), Temples of Khajuraho, 2 Volumes, Archaelogical Survey of India, New Delhi

kharjUra Sanskrit English Dictionary, Koeln University, Germany

vAhaka Sanskrit English Dictionary, Koeln University, Germany

Devangana Desai (1996), Chapter 7 - Puns and Enigmatic Language in Sculpture in The Religious Imagery of Khajuraho, Project for Indian Cultural Studies, Columbia University Archives

Rana Singh (2007), Landscape of sacred territory of Khajuraho, in City Society and Planning (Editors: Thakur, Pomeroy, et al), Volume 2, ISBN 978-8180694585, Chapter 18

Shobita Punja (1992), Divine Ecstasy - The Story of Khajuraho, Viking, New Delhi, ISBN 978-0670840274

Stella Kramrisch, The Hindu Temple, Vol 1, Motilal Banarsidass, ISBN 978-81-208-0222-3

Ibn Battuta in his 1335 CE memoirs on Delhi Sultanate mentioned the temples to be near a mile long lake, modern water bodies are much smaller and separate lagoons; Director General of Archaeology in India (1959), Archaeological Survey of India, Ancient India, Issues 15-19, pp 45-46 (Archived: University of Michigan)

The number 64 is considered sacred in Hindu temple design and very common design basis; it is symbolic as it is both a square of 8 and a cube of 4.

Brahma temple is 19 feet square; Kandariya Mahadev has a four fused square grid; Matangeshvara temple is a 64 grid square; etc. See G.S. Ghurye, Rajput Architecture, ISBN 978-8171544462, Reprint Year: 2005, pp 19-25; and V.A. Smith (1879), "Observations on some Chandel Antiquities", Asiatic Society of Bengal, Vol. 48, Part 1, pp 291-297

D Desai (1996), The religious imagery of Khajuraho, Project for Indian Cultural Studies, ISBN 978-8190018418

Desai states that Khajuraho and Orissa Hindu temples are distinctive in giving erotic kama images the same weight as others and by assigning important architectural position; in contrast, surviving sculpture from temples of Gujarat, Maharashtra and Mysore show that there kama and sexual images were assigned to insignificant parts of the temple; Meister suggests that this aspect of eroticism in temple design and equal weight reflects evolution of design ideas among Hindu artisans, with temples built in later medieval centuries placing equal weight and balance to kama; see Meister, Michael (1979). "Juncture and Conjunction: Punning and Temple Architecture". Artibus Asiae. 41 (2–3): 226–234. JSTOR 3249517. doi:10.2307/3249517.

Edmund Leach, The Harvey Lecture Series. The Gatekeepers of Heaven: Anthropological Aspects of Grandiose Architecture, Journal of Anthropological Research, Vol. 39, No. 3 (Autumn, 1983), pp 243-264

Bettina Bäumer, A review, Artibus Asiae, Vol. 59, No. 1/2 (1999), pp. 138-140

Cunningham, Alexander (1880). Report of Tours in Bundelkhand and Malwa in 1874-75 and 1876-77. 8 Hastings Street, Calcutta: Office of the Superintendent of Government Printing. p. 22. Retrieved 8 May 2017.

James Fergusson, Jaina Architecture - Khajuraho History of Indian and Eastern Architecture, Updated by James Burgess and R. Phene Spiers (1910), Volume II, John Murray, London

Meister, Michael W. (April–June 1979). "Maṇḍala and Practice in Nāgara Architecture in North India". Journal of the American Oriental Society. 99 (2): 204–219. JSTOR 602657. doi:10.2307/602657.

Meister, Michael (1983). "Geometry and Measure in Indian Temple Plans: Rectangular Temples". Artibus Asiae. 44 (4): 266–296. JSTOR 3249613. doi:10.2307/3249613.

Susan Lewandowski, The Hindu Temple in South India, in Buildings and Society: Essays on the Social Development of the Built Environment, Anthony D. King (Editor), ISBN 978-0710202345, Routledge, pp 68-69

Stella Kramrisch (1976), The Hindu Temple Volume 1, ISBN 81-208-0223-3

Meister, Michael W. (March 2006). "Mountain Temples and Temple-Mountains: Masrur". Journal of the Society of Architectural Historians. 65 (1): 26–49. JSTOR 25068237. doi:10.2307/25068237.

Meister, Michael W. (Autumn 1986). "On the Development of a Morphology for a Symbolic Architecture: India". RES: Anthropology and Aesthetics. Peabody Museum of Archaeology and Ethnology (12): 33–50. JSTOR 20166752.

Devangana Desai, Khajuraho, Oxford University Press Paperback (Sixth impression 2005) ISBN 978-0-19-565643-5

Rian et al (2007), Fractal geometry as the synthesis of Hindu cosmology in Kandariya Mahadev Temple, Khajuraho, Building and Environment, Vol 42, Issue 12, pp 4093-4107, doi:10.1016/j.buildenv.2007.01.028

Trivedi, K. (1989). Hindu temples: models of a fractal universe. The Visual Computer, 5(4), 243-258

Susan Lewandowski, The Hindu Temple in South India, in Buildings and Society: Essays on the Social Development of the Built Environment, Anthony D. King (Editor), ISBN 978-0710202345, Routledge, Chapter 4

V.A. Smith, "Observations on some Chandel Antiquities", Journal of the Asiatic Society of Bengal, Volume 48, pp 290-291

"Lost Worlds of the Kama Sutra" History channel

"Lost Worlds of the Kama Sutra," History Channel

Lehner, Mark (1997) The Complete Pyramids, London: Thames and Hudson. ISBN 0-500-05084-8. pp. 202–225

Will Durant (1976), Our Oriental Heritage - The Story of Civilization, ISBN 978-0671548001, Simon & Schuster

From inscription or estimated from other evidence

Cunningham in Archaeological Survey Reports noted that one of two Hanuman statues bears an inscription of 868 CE

Rabe (2000), Secret Yantras and Erotic Display for Hindu Temples, Tantra in Practice (Editor: David White), ISBN 978-8120817784, Chapter 25, pp 434-446

See:

 

Heather Elgood (2000), Hinduism and the Religious Arts, ISBN 978-0304707393, Bloomsbury;

Stella Kramrisch, The Hindu Temple, Volume 1, ISBN 81-208-0223-3, pp 92-96;

Alain Danielou (2001), The Hindu Temple: Deification of Eroticism, ISBN 978-0892818549, pp 101-119

 

"Khajuraho". Liveindia.com. Retrieved on 2014-07-14.

Alain Danielou (2001), The Hindu Temple: Deification of Eroticism, ISBN 978-0892818549

George Michell, The Hindu Temple: An Introduction to Its Meaning and Forms, University of Chicago Press, ISBN 978-0226532301, pp 117-123 and pp 56-58

L. H. Gray, Journal of American Society, Vol. 27

H.M. Woodward (1989), The Lakṣmaṇa Temple, Khajuraho, and Its Meanings, Ars Orientalis, Vol. 19, pp. 27-48

Smith, David (1 January 2013). "Monstrous Animals on Hindu Temples, with Special Reference to Khajuraho": 27–43. doi:10.1558/rosa.v7i1-3.27. Retrieved 9 February 2015.

The Lakṣmaṇa Temple, Khajuraho, and Its Meanings, Hiram W. Woodward, Jr., Ars Orientalis, Vol. 19, (1989), pp. 27-48

Tourists to Khajuraho will now have an audio compass The Times of India (25 August 2011)

Khajuraho Festival of Dances

Cathedral Of Saint Sava - Wikipedia, The Free Encyclopedia

 

From Wikipedia, the free encyclopedia

 

The Cathedral of Saint Sava (Serbian: Храм светог Саве or Hram svetog Save) is an Orthodox church in Belgrade, the capital of Serbia, one of the largest in the world. The church is dedicated to Saint Sava, founder of the Serbian Orthodox Church and an important figure in medieval Serbia. It is built on the Vračar plateau, on the location where his remains are thought to have been burned in 1595 by the Ottoman Empire's Sinan Pasha. From its location, it dominates Belgrade's cityscape, and is perhaps the most monumental building in the city. The building of the church structure is being financed exclusively by donations. The parish home is nearby, as will be the planned patriarchal building.

 

en.wikipedia.org/wiki/Temple_of_Saint_Sava

Victoria State Library

From Wikipedia, the free encyclopedia

 

The Kelpies

The Kelpies are a pair of monumental steel horse-heads between the Scottish towns of Falkirk and Grangemouth. They stand next to the M9 motorway and form the eastern gateway of the Forth and Clyde Canal, which meets the River Carron here. Each head is 30 metres (98 ft) high.

 

The sculptures, which represent kelpies, were designed by sculptor Andy Scott and were completed in October 2013.[1] An unveiling ceremony took place in April 2014.[2] Around the sculptures is an area of parkland known as The Helix.

 

History

 

The name was chosen by Scottish Canals at the inception of The Helix project in 2005,[3] to reflect the mythological transforming beasts possessing the strength and endurance of ten horses. The Kelpies represent the lineage of the heavy horse of Scottish industry and economy, pulling the wagons, ploughs, barges, and coalships that shaped the geographical layout of the Falkirk area.[4]

 

According to sculptor Andy Scott, "The original concept of mythical water horses was a valid starting point for the artistic development of the structures."[5] He also said that he "took that concept and moved with it towards a more equine and contemporary response, shifting from any mythological references towards a socio-historical monument intended to celebrate the horse's role in industry and agriculture as well as the obvious association with the canals as tow horses".[5] In 2008 Scott created three-metre (10') high miniature versions in his Glasgow studio. These were then scanned by lasers to help the steel fabricators create accurate full-scale components.[6]

 

According to Scott the result would be "[w]ater-borne, towering gateways into The Helix, the Forth and Clyde Canal and Scotland, translating the legacy of the area into proud equine guardians".[7]

 

During the first year following the opening, nearly one million people visited the sculptures.[8]

 

Built of structural steel with a stainless steel cladding, The Kelpies are 30 metres (98 ft) high and weigh 300 tonnes each. Construction began in June 2013 and was complete by October 2013. A topping out ceremony was held on 27 November 2013.[10] The Kelpies are positioned either side of a specially constructed lock and basin, part of the redeveloped Kelpies Hub. The forms are inspired by Clydesdale (draught) horses.[11]

 

Maquettes

There are two sets of 1:10 scale maquettes. These have been displayed locally, nationally, and internationally at events and locations including Edinburgh Airport, the Field Museum in Grant Park, Chicago, The Falkirk Wheel, Expo 2011 (Aberdeen), Expo 2012 (Edinburgh) and Expo 2013 (Glasgow), BBC Scotland, Glasgow, Kirkcudbright Arts & Crafts Trail 2017, University of Glasgow, Sheffield International Steel Celebration, and later at Bryant Park in New York.

 

Sculpted from steel then galvanized using a hot dip process, the Kelpie maquettes were welded by hand from small plates of steel

From Wikipedia, the free encyclopedia

"Khajuraho"

 

UNESCO World Heritage Site

Location Madhya Pradesh, India Edit this at Wikidata

Coordinates 24°51′08″N 79°55′20″E

Criteria Cultural: (i), (iii) Edit this on Wikidata[1]

Reference 240

Inscription 1986 (10th Session)

Khajuraho Group of Monuments is located in India

Khajuraho Group of Monuments

Location of Khajuraho Group of Monuments

[edit on Wikidata]

 

The Khajuraho Group of Monuments is a group of Hindu and Jain temples in Madhya Pradesh, India, about 175 kilometres (109 mi) southeast of Jhansi. They are one of the UNESCO World Heritage Sites in India.[2][3] The temples are famous for their nagara-style architectural symbolism and their erotic sculptures.[4]

 

Most Khajuraho temples were built between 950 and 1050 by the Chandela dynasty.[5] Historical records note that the Khajuraho temple site had 85 temples by the 12th century, spread over 20 square kilometers Of these, only about 25 temples have survived, spread over 6 square kilometers.[3] Of the various surviving temples, the Kandariya Mahadeva Temple is decorated with a profusion of sculptures with intricate details, symbolism and expressiveness of ancient Indian art.[6]

 

The Khajuraho group of temples were built together but were dedicated to two religions, Hinduism and Jainism, suggesting a tradition of acceptance and respect for diverse religious views among Hindus and Jains in the region.[7]

 

Contents

 

1 Location

2 History

3 Description

3.1 Architecture of the temples

4 Construction

5 Chronology

6 Arts and sculpture

7 Tourism and cultural events

8 See also

9 References

10 Further reading

11 External links

 

Location

 

The Khajuraho monuments are located in the Indian state of Madhya Pradesh, in Chhatarpur district, about 620 kilometres (385 mi) southeast of New Delhi. The temples are near a small town also known as Khajuraho,[8] with a population of about 20,000 people (2001 Census).

 

Khajuraho is served by Civil Aerodrome Khajuraho (IATA Code: HJR), with services to Delhi, Agra, Varanasi and Mumbai.[9] The site is also linked by the Indian Railways service, with the railway station located approximately six kilometres from the entrance to the monuments .

 

The monuments are about 10 kilometres off the east-west National Highway 75, and about 50 kilometres from the city of Chhatarpur, which is connected to the state capital Bhopal by the SW-NE running National Highway 86.

 

The 10th century Bhand Deva Temple in Rajasthan was built in the style of the Khajuraho monuments and is often referred to as 'Little Khajuraho'.

History

 

The Khajuraho group of monuments was built during the rule of the Chandela dynasty. The building activity started almost immediately after the rise of their power, throughout their kingdom to be later known as Bundelkhand.[10] Most temples were built during the reigns of the Hindu kings Yashovarman and Dhanga. Yashovarman's legacy is best exhibited by The Lakshmana Temple. Vishvanatha temple best highlights King Dhanga's reign.[11]:22 The largest and currently most famous surviving temple is Kandariya Mahadeva built in the reign of King Vidyadhara.[12] The temple inscriptions suggest many of the currently surviving temples were complete between 970 and 1030 CE, with further temples completed during the following decades.[7]

 

The Khajuraho temples were built about 35 miles from the medieval city of Mahoba,[13] the capital of the Chandela dynasty, in the Kalinjar region. In ancient and medieval literature, their kingdom has been referred to as Jijhoti, Jejahoti, Chih-chi-to and Jejakabhukti.[14]

 

Khajuraho was mentioned by Abu Rihan-al-Biruni, the Persian historian who accompanied Mahmud of Ghazni in his raid of Kalinjar in 1022 CE; he mentions Khajuraho as the capital of Jajahuti.[15] The raid was unsuccessful, and a peace accord was reached when the Hindu king agreed to pay a ransom to Mahmud of Ghazni to end the attack and leave.[14]

 

Khajuraho temples were in active use through the end of 12th century. This changed in the 13th century; after the army of Delhi Sultanate, under the command of the Muslim Sultan Qutb-ud-din Aibak, attacked and seized the Chandela kingdom. About a century later, Ibn Battuta, the Moroccan traveller in his memoirs about his stay in India from 1335 to 1342 CE, mentioned visiting Khajuraho temples, calling them "Kajarra"[16][17] as follows:

Until the 12th century, Khajuraho was under Hindu kings and featured 85 temples. Central India was seized by Delhi Sultanate in 13th century. Under Muslim rule, some temples were destroyed and the rest left in neglect. Ruins of some old temples (Ghantai temple above) are still visible.

 

...near (Khajuraho) temples, which contain idols that have been mutilated by the Moslems, live a number of yogis whose matted locks have grown as long as their bodies. And on account of extreme asceticism they are all yellow in colour. Many Moslems attend these men in order to take lessons (yoga) from them.

— Ibn Battuta, about 1335 CE, Riḥlat Ibn Baṭūṭah, Translated by Arthur Cotterell[18]

 

Central Indian region, where Khajuraho temples are, remained in the control of many different Muslim dynasties from 13th century through the 18th century. In this period, some temples were desecrated, followed by a long period when they were left in neglect.[7][10] In 1495 CE, for example, Sikandar Lodi’s campaign of temple destruction included Khajuraho.[19] The remoteness and isolation of Khajuraho protected the Hindu and Jain temples from continued destruction by Muslims.[20][21] Over the centuries, vegetation and forests overgrew, took over the temples.

 

In the 1830s, local Hindus guided a British surveyor, T.S. Burt, to the temples and they were thus rediscovered by the global audience.[22] Alexander Cunningham later reported, few years after the rediscovery, that the temples were secretly in use by yogis and thousands of Hindus would arrive for pilgrimage during Shivaratri celebrated annually in February or March based on a lunar calendar. In 1852, Maisey prepared earliest drawings of the Khajuraho temples.[23]

 

Nomenclature

 

The name Khajuraho, or Kharjuravāhaka, is derived from ancient Sanskrit (kharjura, खर्जूर means date palm,[24] and vāhaka, वाहक means "one who carries" or bearer[25]). Local legends state that the temples had two golden date-palm trees as their gate (missing when they were rediscovered). Desai states that Kharjuravāhaka also means scorpion bearer, which is another symbolic name for deity Shiva (who wears snakes and scorpion garlands in his fierce form).[26]

 

Cunningham’s nomenclature and systematic documentation work in 1850s and 1860s have been widely adopted and continue to be in use.[23] He grouped the temples into the Western group around Lakshmana, Eastern group around Javeri, and Southern group around Duladeva.[27]

 

Khajuraho is one of the four holy sites linked to deity Shiva (the other three are Kedarnath, Kashi and Gaya). Its origin and design is a subject of scholarly studies. Shobita Punja[28] has proposed that the temple’s origin reflect the Hindu mythology in which Khajuraho is the place where Shiva got married; with Raghuvamsha verse 5.53, Matangeshvara honoring ‘’Matanga’’, or god of love.

Description

Sections and orientation of Khajuraho temples.

 

The temple site is within Vindhya mountain range in central India. An ancient local legend held that Hindu deity Shiva and other gods enjoyed visiting the dramatic hill formation in Kalinjar area.[27] The center of this region is Khajuraho, set midst local hills and rivers. The temple complex reflects the ancient Hindu tradition of building temples where gods love to play.[27][29]

 

The temples are clustered near water, another typical feature of Hindu temples. The current water bodies include Sib Sagar, Khajur Sagar (also called Ninora Tal) and Khudar Nadi (river).[30] The local legends state that the temple complex had 64 water bodies, of which 56 have been physically identified by archeologists so far.[27][31]

 

All temples, except[27] one (Chaturbhuja) face sunrise - another symbolic feature that is predominant in Hindu temples. The relative layout of temples integrate masculine and feminine deities and symbols highlight the interdependence.[28] The art work symbolically highlight the four goals of life considered necessary and proper in Hinduism - dharma, kama, artha and moksha.

 

Of the surviving temples, 6 are dedicated to Shiva and his consorts, 8 to Vishnu and his affinities, 1 to Ganesha, 1 to Sun god, 3 to Jain Tirthankars.[27] For some ruins, there is insufficient evidence to assign the temple to specific deities with confidence.

 

An overall examination of site suggests that the Hindu symbolic mandala design principle of square and circles is present each temple plan and design.[32] Further, the territory is laid out in three triangles that converge to form a pentagon. Scholars suggest that this reflects the Hindu symbolism for three realms or trilokinatha, and five cosmic substances or panchbhuteshvara.[27] The temple site highlights Shiva, the one who destroys and recycles life, thereby controlling the cosmic dance of time, evolution and dissolution.[28]

 

The temples have a rich display of intricately carved statues. While they are famous for their erotic sculpture, sexual themes cover less than 10% of the temple sculpture.[33] Further, most erotic scene panels are neither prominent nor emphasized at the expense of the rest, rather they are in proportional balance with the non-sexual images.[34] The viewer has to look closely to find them, or be directed by a guide.[35] The arts cover numerous aspects of human life and values considered important in Hindu pantheon. Further, the images are arranged in a configuration to express central ideas of Hinduism. All three ideas from Āgamas are richly expressed in Khajuraho temples - Avyakta, Vyaktavyakta and Vyakta.[36]

 

The Beejamandal temple is under excavation. It has been identified with the Vaidyanath temple mentioned in the Grahpati Kokalla inscription.[37]

 

Of all temples, the Matangeshvara temple remains an active site of worship.[28] It is another square grid temple, with a large 2.5 metres (8.2 ft) high and 1.1 metres (3.6 ft) diameter lingam, placed on a 7.6 metres (25 ft) diameter platform.[27]

 

The most visited temple, Kandariya Mahadev, has an area of about 6,500 square feet and a shikhara (spire) that rises 116 feet.[10][27]

 

Jain temples

 

Main article: Jain temples of Khajuraho

 

The Jain temples are located on east-southeast region of Khajuraho monuments.[38] Chausath jogini temple features 64 jogini, while Ghantai temple features bells sculptured on its pillars.

Architecture of the temples

The layout plan of Kandariya Mahadeva Temple. It uses the 64 pada grid design. Smaller Khajuraho temples use the 9, 16, 36 or 49 grid mandala plan.[39]

 

Khajuraho temples, like almost all Hindu temple designs, follow a grid geometrical design called vastu-purusha-mandala.[40] This design plan has three important components - Mandala means circle, Purusha is universal essence at the core of Hindu tradition, while Vastu means the dwelling structure.[41]

 

The design lays out a Hindu temple in a symmetrical, concentrically layered, self-repeating structure around the core of the temple called garbhagriya, where the abstract principle Purusha and the primary deity of the temple dwell. The shikhara, or spire, of the temple rises above the garbhagriya. This symmetry and structure in design is derived from central beliefs, myths, cardinality and mathematical principles.[42]

 

The circle of mandala circumscribe the square. The square is considered divine for its perfection and as a symbolic product of knowledge and human thought, while circle is considered earthly, human and observed in everyday life (moon, sun, horizon, water drop, rainbow). Each supports the other.[29] The square is divided into perfect 64 sub-squares called padas.[40]

 

Most Khajuraho temples deploy the 8x8 (64) padas grid Manduka Vastupurushamandala, with pitha mandala the square grid incorporated in the design of the spires.[39] The primary deity or lingas are located in the grid’s Brahma padas.

Khajuraho temples use the 8x8 (64) Vastupurusamandala Manduka grid layout plan (left) found in Hindu temples. Above the temple’s brahma padas is a Shikhara (Vimana or Spire) that rises symmetrically above the central core, typically in a circles and turning-squares concentric layering design (right) that flows from one to the other as it rises towards the sky.[29][43]

 

The architecture is symbolic and reflects the central Hindu beliefs through its form, structure and arrangement of its parts.[44] The mandapas as well as the arts are arranged in the Khajuraho temples in a symmetric repeating patterns, even though each image or sculpture is distinctive in its own way. The relative placement of the images are not random but together they express ideas, just like connected words form sentences and paragraphs to compose ideas.[45] This fractal pattern that is common in Hindu temples.[46] Various statues and panels have inscriptions. Many of the inscriptions on the temple walls are poems with double meanings, something that the complex structure of Sanskrit allows in creative compositions.[26]

 

All Khajuraho temples, except one, face sunrise, and the entrance for the devotee is this east side.

An illustration of Khajuraho temple Spires (Shikhara, Vimana) built using concentric circle and rotating-squares principle. Four spires (left) are shown above, while the inside view of one Shikara ceiling (right) shows the symmetric layout.

 

Above the vastu-purusha-mandala of each temple is a superstructure with a dome called Shikhara (or Vimana, Spire).[41] Variations in spire design come from variation in degrees turned for the squares. The temple Shikhara, in some literature, is linked to mount Kailash or Meru, the mythical abode of the gods.[29]

 

In each temple, the central space typically is surrounded by an ambulatory for the pilgrim to walk around and ritually circumambulate the Purusa and the main deity.[29] The pillars, walls and ceilings around the space, as well as outside have highly ornate carvings or images of the four just and necessary pursuits of life - kama, artha, dharma and moksa. This clockwise walk around is called pradakshina.[41]

 

Larger Khajuraho temples also have pillared halls called mandapa. One near the entrance, on the east side, serves as the waiting room for pilgrims and devotees. The mandapas are also arranged by principles of symmetry, grids and mathematical precision. This use of same underlying architectural principle is common in Hindu temples found all over India.[47] Each Khajuraho temple is distinctly carved yet also repeating the central common principles in almost all Hindu temples, one which Susan Lewandowski refers to as "an organism of repeating cells".[48]

Construction

 

The temples are grouped into three geographical divisions: western, eastern and southern.

 

The Khajuraho temples are made of sandstone, with a granite foundation that is almost concealed from view.[49] The builders didn't use mortar: the stones were put together with mortise and tenon joints and they were held in place by gravity. This form of construction requires very precise joints. The columns and architraves were built with megaliths that weighed up to 20 tons.[50] Some repair work in the 19th Century was done with brick and mortar; however these have aged faster than original materials and darkened with time, thereby seeming out of place.

 

The Khajuraho and Kalinjar region is home to superior quality of sandstone, which can be precision carved. The surviving sculpture reflect fine details such as strands of hair, manicured nails and intricate jewelry.

 

While recording the television show Lost Worlds (History Channel) at Khajuraho, Alex Evans recreated a stone sculpture under 4 feet that took about 60 days to carve in an attempt to develop a rough idea how much work must have been involved.[51] Roger Hopkins and Mark Lehner also conducted experiments to quarry limestone which took 12 quarrymen 22 days to quarry about 400 tons of stone.[52] They concluded that these temples would have required hundreds of highly trained sculptors.

Chronology

 

The Khajuraho group of temples belong to Vaishnavism school of Hinduism, Saivism school of Hinduism and Jainism - nearly a third each. Archaeological studies suggest all three types of temples were under construction at about the same time in late 10th century, and in use simultaneously. Will Durant states that this aspect of Khajuraho temples illustrates the tolerance and respect for different religious viewpoints in the Hindu and Jain traditions.[53] In each group of Khajuraho temples, there were major temples surrounded by smaller temples - a grid style that is observed to varying degrees in Hindu temples in Angkor Wat, Parambaran and South India.

 

The largest surviving Saiva temple is Khandarya Mahadeva, while the largest surviving Vaishnava group includes Chaturbhuja and Ramachandra.

 

Kandariya Mahadeva Temple plan is 109 ft in length by 60 ft, and rises 116 ft above ground and 88 ft above its own floor. The central padas are surrounded by three rows of sculptured figures, with over 870 statues, most being half life size (2.5 to 3 feet). The spire is a self repeating fractal structure.

 

Temples, religious affiliations and consecration years

 

Sequence Modern Temple name Religion Deity Completed by

(CE)[27][54] Image

1 Chausath Yogini Hinduism Devi, 64 Yoginis 885 Khajuraho,Chausath-Yogini-Tempel2.jpg

2 Brahma Hinduism Vishnu 925

3 Lalgun Mahadev Hinduism Shiva 900 India-5696 - Flickr - archer10 (Dennis).jpg

4 Matangeshwar Hinduism Shiva 1000 India-5772 - Flickr - archer10 (Dennis).jpg

5 Varaha Hinduism Vishnu 950 India-5595 - Flickr - archer10 (Dennis).jpg

6 Lakshmana Hinduism Vaikuntha Vishnu 939 India-5679 - Flickr - archer10 (Dennis).jpg

7 Parshvanatha Jainism Parshvanatha 954 Le temple de Parshvanath (Khajuraho) (8638423582).jpg

8 Vishvanatha Hinduism Shiva 999 India-5749 - Visvanatha Temple - Flickr - archer10 (Dennis).jpg

9 Devi Jagadambi Hinduism Devi, Parvati 1023 Khajuraho Devi Jagadambi Temple 2010.jpg

10 Chitragupta Hinduism Sun, Chitragupta 1023 India-5707 - Flickr - archer10 (Dennis).jpg

11 Kandariya Mahadeva (Largest temple) Hinduism Shiva 1029 Temple at Khajuraho, Madhya Pradesh, India.jpg

12 Vamana Hinduism Vamana 1062 Khajuraho Vaman Temple 2010.jpg

13 Adinath Jain Temple Jainism Adinatha 1027 Adinath Jain Temple Khajuraho 12.jpg

14 Javeri Hinduism Vishnu 1090 Javari Temple, Khajuraho.jpg

15 Chaturbhuja Hinduism Vishnu 1110 Khajuraho Chaturbhuja Temple.jpg

16 Duladeo (Duladeva) Hinduism Shiva 1125 Khajuraho Dulhadeo 2010.jpg

17 Ghantai Jainism Adinatha 960 A ruin, pillars at Khajuraho, India.jpg

18 Vishnu-Garuda Hinduism Vishnu 1000

19 Ganesha Hinduism Shiva 1000

20 Hanuman Hinduism Hanuman 922[55] Hanuman Inscription at Khajuraho.jpg

21 Mahishasuramardini Hinduism Mahishasuramardini 995 Khajuraho India, Lakshman Temple, Sculpture 10.JPG

22 Shantinatha temple Jainism Shantinatha 1027 Jain group of temples - Khajuraho 09.jpg

Arts and sculpture

Khajuraho temples are famous for their erotic arts. These constitute about 10% of total art displayed at the monuments.

Erotic sculptures

 

The Khajuraho temples feature a variety of art work, of which 10% is sexual or erotic art outside and inside the temples. Some of the temples that have two layers of walls have small erotic carvings on the outside of the inner wall. Some scholars suggest these to be tantric sexual practices.[56] Other scholars state that the erotic arts are part of Hindu tradition of treating kama as an essential and proper part of human life, and its symbolic or explicit display is common in Hindu temples.[6][57] James McConnachie, in his history of the Kamasutra, describes the sexual-themed Khajuraho sculptures as "the apogee of erotic art":

 

"Twisting, broad-hipped and high breasted nymphs display their generously contoured and bejewelled bodies on exquisitely worked exterior wall panels. These fleshy apsaras run riot across the surface of the stone, putting on make-up, washing their hair, playing games, dancing, and endlessly knotting and unknotting their girdles....Beside the heavenly nymphs are serried ranks of griffins, guardian deities and, most notoriously, extravagantly interlocked maithunas, or lovemaking couples."

 

Over 90% of the art work at the temple is about daily life and symbolic values in ancient Indian culture.

 

The temples have several thousand statues and art works, with Kandarya Mahadeva Temple alone decorated with over 870. Some 10% of these iconographic carvings contain sexual themes and various sexual poses. A common misconception is that, since the old structures with carvings in Khajuraho are temples, the carvings depict sex between deities;[58] however the kama arts represent diverse sexual expressions of different human beings.[59] The vast majority of arts depict various aspects the everyday life, mythical stories as well as symbolic display of various secular and spiritual values important in Hindu tradition.[3][6] For example, depictions show women putting on makeup, musicians making music, potters, farmers, and other folks in their daily life during the medieval era.[60] These scenes are in the outer padas as is typical in Hindu temples.

 

There is iconographic symbolism embedded in the arts displayed in Khajuraho temples.[6] Core Hindu values are expressed in multitude of ways. Even the Kama scenes, when seen in combination of sculptures that precede and follow, depict the spiritual themes such as moksha. In the words of Stella Kramrisch,

 

This state which is “like a man and woman in close embrace” is a symbol of moksa, final release or reunion of two principles, the essence (Purusha) and the nature (Prakriti).

— Stella Kramrisch, 1976[29]

 

The Khajuraho temples represent one expression of many forms of arts that flourished in Rajput kingdoms of India from 8th through 10th century CE. For example, contemporary with Khajuraho were the publications of poems and drama such as Prabodhacandrodaya, Karpuramanjari, Viddhasalabhanjika and Kavyamimansa.[61] Some of the themes expressed in these literary works are carved as sculpture in Khajuraho temples.[26][62] Some sculptures at the Khajuraho monuments dedicated to Vishnu include the Vyalas, which are hybrid imaginary animals with lions body, and are found in other Indian temples.[63] Some of these hybrid mythical art work include Vrik Vyala (hybrid of wolf and lion) and Gaja Vyala (hybrid of elephant and lion). These Vyalas may represent syncretic, creative combination of powers innate in the two.[64]

Tourism and cultural events

Temples layout map – Khajuraho Group of Monuments.

 

The temples in Khajuraho are broadly divided into three parts : the Eastern group, the Southern Group and the Western group of temples of which the Western group alone has the facility of an Audio guided tour wherein the tourists are guided through the seven eight temples. There is also an audio guided tour developed by the Archaeological Survey of India which includes a narration of the temple history and architecture.[65]

 

The Khajuraho Dance Festival is held every year in February.[66] It features various classical Indian dances set against the backdrop of the Chitragupta or Vishwanath Temples.

 

The Khajuraho temple complex offers a light and sound show every evening. The first show is in English language and the second one in Hindi. It is held in the open lawns in the temple complex, and has received mixed reviews.

 

The Madhya Pradesh Tourism Development has set up kiosks at the Khajuraho railway station, with tourist officers to provide information for Khajuraho visitors.

See also

 

List of megalithic sites

Jain temples of Khajuraho

Ajanta Caves

Badami Chalukya architecture

Western Chalukya architecture

Hindu temple

Madan Kamdev

Hemvati

Kama Sutra

Kamashastra

  

The Kandariya Mahadeva Temple (Devanagari: कंदारिया महादेव मंदिर, Kaṇḍāriyā Mahādeva Mandir), meaning "the Great God of the Cave", is the largest and most ornate Hindu temple in the medieval temple group found at Khajuraho in Madhya Pradesh, India. It is considered one of the best examples of temples preserved from the medieval period in India.

 

Contents

 

1 Location

2 History

3 Features

4 References

5 Bibliography

6 Further reading

7 External links

 

Location

Temples layout map of Khajuraho Group of Monuments: Kandariya Mahadeva Temple is in the western group

 

Kaṇḍāriyā Mahādeva Temple is located in the Chhatarpur district of Madhya Pradesh in Central India.[1] It is in the Khajuraho village, and the temple complex is spread over an area of 6 square kilometres (2.3 sq mi).[2] It is in the western part of the village to the west of the Vishnu temple.[3][4]

 

The temple complex, in the Khajuraho village at an elevation of 282 metres (925 ft), is well connected by road, rail and air services. Khajuraho is 55 kilometres (34 mi) to the south of Mahoba, 47 kilometres (29 mi) away from the Chhatarpur city to its east, 43 kilometres (27 mi) away from Panna, 175 kilometres (109 mi) by road away from Jhansi on the north, and 600 kilometres (370 mi) to the south - east of Delhi. It is 9 kilometres (5.6 mi) from the railway station.[1][5] Khajuraho is served by Khajuraho Airport (IATA Code: HJR), with services to Delhi, Agra and Mumbai. It is 6 kilometres (3.7 mi) from the temple.[5][6]

History

 

Khajuraho was once the capital of the Chandela dynasty. The Kandariya Mahadeva Temple, one of the best examples of temples preserved from the medieval period in India,[1][7] is the largest of the western group of temples in the Khajuraho complex which was built by the Chandela rulers. Shiva is the chief deity in the temple deified in the sanctum sanctorium.[8]

 

The Kandariya Mahadeva temples was built during the reign of Vidyadhara (r. c. 1003-1035 CE).[9] At various periods of the reign of this dynasty many famous temples dedicated to Vishnu, Shiva, Surya, Shakti of the Hindu religion and also for the Thirthankaras of Jain religion were built. Vidhyadhara, also known as Bida in the recordings of the Muslim historian Ibn-al-Athir, who is credited with building the Kaṇḍāriyā Mahādeva Temple, was a powerful ruler who fought Mahmud of Ghazni in the first offensive launched by the latter in 1019.[1] This battle was not conclusive and Mahmud had to return to Ghazni. Mahmud again waged war against Vidhyadhara in 1022. He attacked the fort of Kalinjar.[1] The siege of the fort was unsuccessful. It was lifted and Mahmud and Vidhyadhara called a truce and parted by exchanging gifts. Vidhyadhara celebrated his success over Mahmud and other rulers by building the Kaṇḍāriyā Mahādeva Temple, dedicated to his family deity Shiva. Epigraphic inscriptions on a pilaster of the mandapa in the temple mentions the name of the builder of the temple as Virimda, which is interpreted as the pseudonym of Vidhyadhara.[1] Its construction is dated to the period from 1025 and 1050 AD.[4]

 

All the extant temples including the Kandariya Mahadeva Temple were inscribed in 1986 under the UNESCO List of World Heritage Sites under Criterion III for its artistic creation and under Criterion V for the culture of the Chandelas that was popular till the country was invaded by Muslims in 1202.[10][11]

Features

Various features of the temple marked on the Kandariya Mahadeo Temple.

Simplified map of the temple

 

The Kandariya Mahadeva Temple, 31 metres (102 ft) in height, is in the western complex, which is the largest among the three groups of the Khajuraho complex of temples.[12] This western group of temples, consisting of the Kandariya, Matangeshwara and Vishvanatha temples, is compared to a "cosmic design of a hexagon (a yantra or Cosmo gram)" representing the three forms of Shiva.[5] The temple architecture is an assemblage of porches and towers which terminates in a shikhara or spire, a feature which was common from the 10th century onwards in the temples of Central India.[12]

 

The temple is founded on a massive plinth of 4 metres (13 ft) height.[13] The temple structure above the plinth is dexterously planned and pleasingly detailed.[14] The superstructure is built in a steep mountain shape or form, symbolic of Mount Meru which is said to be the mythical source of creation of the world.[8] The superstructure has richly decorated roofs which rise in a grand form terminating in the shikara, which has 84 miniature spires.[4] The temple is in layout of 6 square kilometres (2.3 sq mi), of which 22 are extant including the Kaṇḍāriyā Mahādeva Temple. This temple is characteristically built over a plan of 31 metres (102 ft) in length and 20 metres (66 ft) in width with the main tower soaring to a height of 31 metres (102 ft), and is called the "largest and grandest temple of Khajuraho".[2][14][15] A series of steep steps with high rise lead from the ground level to the entrance to the temple.[16] The layout of the temple is a five-part design, a commonality with the Lakshmana and Vishvanatha temples in the Khajuraho complex. Right at the entrance there is torana, a very intricately carved garland which is sculpted from a single stone; such entrances are part of a Hindu wedding procession.[4] The carvings on the entrance gate shows the "tactile quality of the stone and also the character of the symmetrical design" that is on view in the entire temple which has high relief carvings of the figurines. Finely chiseled, the decorative quality of the ornamentation with the sharp inscribed lines has "strong angular forms and brilliant dark-light patterns". The carvings are of circles, undulations giving off spirals or sprays, geometric patterns, masks of lions and other uniform designs which has created a pleasant picture that is unique to this temple, among all others in the complex.[14]

The main temple tower with 84 mini spires

Erotic sculptures on the external walls of the temple

 

In the interior space from the entrance there are three mandapas or halls, which successively rise in height and width, which is inclusive of a small chamber dedicated to Shiva, a chamber where Shiva's wife, Parvati is deified, and a central sanctum or garbhagriha (literal meaning "womb chamber") where the Shiva linga, the phallic emblem of Shiva is deified. The sanctum sanctorum is surrounded by interlinked passages which also have side and front balconies. Due to inadequate natural light in the balconies the sanctum has very little light thus creating a "cave like atmosphere" which is in total contrast to the external parts of the temple.[4][13][17][18] In the interior halls of the temple and on its exterior faces there are elaborately carved sculptures of gods and goddesses, musicians and apsaras or nymphs.[4] The huge pillars of the halls have architectural features of the "vine or scroll motif". In the corners of the halls there are insets which are carved on the surface with incised patterns.[14] There is a main tower above the sanctum and there are two other towers above the other mantapas also in the shape of "semi-rounded, stepped, pyramidal form with progressively greater height". The main tower is encircled by a series of interlinked towers and spires of smaller size.[19] These are in the form of a repeated subset of miniature spires that abut a central core which gives the temple an unevenly cut contour similar to the shape of a mountain range of mount Kailasa of the Himalayas where god Shiva resides, which is appropriate to the theme of the temples here.[18]

 

The exterior surfaces of the temples are entirely covered with sculptures in three vertical layers.[4] Here, there are horizontal ribbons carved with images, which shine bright in the sun light, providing rhythmic architectural features. Among the images of gods and heavenly beings, Agni, the god of fire is prominent.[14] They are niches where erotic sculptures are fitted all round which are a major attraction among visitors. Some of these erotic sculptures are very finely carved and are in mithuna (coitus) postures with maidens flanking the couple, which is a frequently noted motif. There is also a "male figure suspended upside" in coitus posture, a kind of yogic pose, down on his head.[4] The niches also have sculptures of Saptamatrikas, the septad of mother goddesses along with the gods Ganesha and Virabhadra. The seven fearful protector goddesses include: Brahmi seated on a swan of Brahma; Maheshwari with three eyes seated on Shiva's bull Nandi; Kumari; Vaishnavi mounted on Garuda; the boar-headed Varahi; the lion-headed Narasimhi and Chamunda, the slayer of demons Chanda and Munda.[4]

 

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Chabad, also known as Lubavitch, Habad and Chabad-Lubavitch,[1] (Hebrew: חב"ד‎) is an Orthodox Jewish, Hasidic movement. Chabad is today one of the world's best known Hasidic movements and is well known for its outreach. It is the largest Hasidic group[2][3][4] and Jewish religious organization in the world.[5][6]

 

Founded in 1775 by Rabbi Schneur Zalman of Liadi, the name "Chabad" (Hebrew: חב״ד) is a Hebrew acronym for Chochmah, Binah, Da'at (חכמה, בינה, דעת): "Wisdom, Understanding, and Knowledge", which represent the intellectual underpinnings of the movement.[7][8] The name "Lubavitch" is the Yiddish name for the originally Belorussian village Lyubavichi where the movement's leaders lived for over 100 years.

 

In 1951, Rabbi Menachem Mendel Schneerson became the seventh Rebbe of Chabad-Lubavitch, and he transformed it from a small chasidic movement into the largest and most widespread Jewish movement in the world today. He established a network of more than 3,600 institutions that provide religious, social and humanitarian needs in over 1,000 cities, spanning 80 countries and 49 of the 50 American states.[9][10][11][12][13][14] Chabad institutions provide outreach to both affiliated and unaffiliated Jews and humanitarian aid, as well as religious, cultural and educational activities at Chabad-run community centers, synagogues, schools, camps, and soup kitchens.

 

Studies conducted between 1993-1996 stated the movement is thought to number between 40,000[15] and 200,000 adherents.[16][17][18][19] In 2005 the Jerusalem Center for Public Affairs reported that up to one million Jews attend Chabad services at least once a year.[15][20][21] In 2013, Chabad forecasted that their Chanukah activities would reach up to 8,000,000 Jews in 80 countries worldwide.[

From Wikipedia, the free encyclopedia

  

"Khajuraho"

UNESCO World Heritage Site

Location Madhya Pradesh, India Edit this at Wikidata

Coordinates 24°51′08″N 79°55′20″E

Criteria Cultural: (i), (iii) Edit this on Wikidata[1]

Reference 240

Inscription 1986 (10th Session)

Khajuraho Group of Monuments is located in India

Khajuraho Group of Monuments

Location of Khajuraho Group of Monuments

[edit on Wikidata]

 

The Khajuraho Group of Monuments is a group of Hindu and Jain temples in Madhya Pradesh, India, about 175 kilometres (109 mi) southeast of Jhansi. They are one of the UNESCO World Heritage Sites in India.[2][3] The temples are famous for their nagara-style architectural symbolism and their erotic sculptures.[4]

 

Most Khajuraho temples were built between 950 and 1050 by the Chandela dynasty.[5] Historical records note that the Khajuraho temple site had 85 temples by the 12th century, spread over 20 square kilometers Of these, only about 25 temples have survived, spread over 6 square kilometers.[3] Of the various surviving temples, the Kandariya Mahadeva Temple is decorated with a profusion of sculptures with intricate details, symbolism and expressiveness of ancient Indian art.[6]

 

The Khajuraho group of temples were built together but were dedicated to two religions, Hinduism and Jainism, suggesting a tradition of acceptance and respect for diverse religious views among Hindus and Jains in the region.[7]

 

Contents

 

1 Location

2 History

3 Description

3.1 Architecture of the temples

4 Construction

5 Chronology

6 Arts and sculpture

7 Tourism and cultural events

8 See also

9 References

10 Further reading

11 External links

 

Location

 

The Khajuraho monuments are located in the Indian state of Madhya Pradesh, in Chhatarpur district, about 620 kilometres (385 mi) southeast of New Delhi. The temples are near a small town also known as Khajuraho,[8] with a population of about 20,000 people (2001 Census).

 

Khajuraho is served by Civil Aerodrome Khajuraho (IATA Code: HJR), with services to Delhi, Agra, Varanasi and Mumbai.[9] The site is also linked by the Indian Railways service, with the railway station located approximately six kilometres from the entrance to the monuments .

 

The monuments are about 10 kilometres off the east-west National Highway 75, and about 50 kilometres from the city of Chhatarpur, which is connected to the state capital Bhopal by the SW-NE running National Highway 86.

 

The 10th century Bhand Deva Temple in Rajasthan was built in the style of the Khajuraho monuments and is often referred to as 'Little Khajuraho'.

History

 

The Khajuraho group of monuments was built during the rule of the Chandela dynasty. The building activity started almost immediately after the rise of their power, throughout their kingdom to be later known as Bundelkhand.[10] Most temples were built during the reigns of the Hindu kings Yashovarman and Dhanga. Yashovarman's legacy is best exhibited by The Lakshmana Temple. Vishvanatha temple best highlights King Dhanga's reign.[11]:22 The largest and currently most famous surviving temple is Kandariya Mahadeva built in the reign of King Vidyadhara.[12] The temple inscriptions suggest many of the currently surviving temples were complete between 970 and 1030 CE, with further temples completed during the following decades.[7]

 

The Khajuraho temples were built about 35 miles from the medieval city of Mahoba,[13] the capital of the Chandela dynasty, in the Kalinjar region. In ancient and medieval literature, their kingdom has been referred to as Jijhoti, Jejahoti, Chih-chi-to and Jejakabhukti.[14]

 

Khajuraho was mentioned by Abu Rihan-al-Biruni, the Persian historian who accompanied Mahmud of Ghazni in his raid of Kalinjar in 1022 CE; he mentions Khajuraho as the capital of Jajahuti.[15] The raid was unsuccessful, and a peace accord was reached when the Hindu king agreed to pay a ransom to Mahmud of Ghazni to end the attack and leave.[14]

 

Khajuraho temples were in active use through the end of 12th century. This changed in the 13th century; after the army of Delhi Sultanate, under the command of the Muslim Sultan Qutb-ud-din Aibak, attacked and seized the Chandela kingdom. About a century later, Ibn Battuta, the Moroccan traveller in his memoirs about his stay in India from 1335 to 1342 CE, mentioned visiting Khajuraho temples, calling them "Kajarra"[16][17] as follows:

Until the 12th century, Khajuraho was under Hindu kings and featured 85 temples. Central India was seized by Delhi Sultanate in 13th century. Under Muslim rule, some temples were destroyed and the rest left in neglect. Ruins of some old temples (Ghantai temple above) are still visible.

 

...near (Khajuraho) temples, which contain idols that have been mutilated by the Moslems, live a number of yogis whose matted locks have grown as long as their bodies. And on account of extreme asceticism they are all yellow in colour. Many Moslems attend these men in order to take lessons (yoga) from them.

— Ibn Battuta, about 1335 CE, Riḥlat Ibn Baṭūṭah, Translated by Arthur Cotterell[18]

 

Central Indian region, where Khajuraho temples are, remained in the control of many different Muslim dynasties from 13th century through the 18th century. In this period, some temples were desecrated, followed by a long period when they were left in neglect.[7][10] In 1495 CE, for example, Sikandar Lodi’s campaign of temple destruction included Khajuraho.[19] The remoteness and isolation of Khajuraho protected the Hindu and Jain temples from continued destruction by Muslims.[20][21] Over the centuries, vegetation and forests overgrew, took over the temples.

 

In the 1830s, local Hindus guided a British surveyor, T.S. Burt, to the temples and they were thus rediscovered by the global audience.[22] Alexander Cunningham later reported, few years after the rediscovery, that the temples were secretly in use by yogis and thousands of Hindus would arrive for pilgrimage during Shivaratri celebrated annually in February or March based on a lunar calendar. In 1852, Maisey prepared earliest drawings of the Khajuraho temples.[23]

 

Nomenclature

 

The name Khajuraho, or Kharjuravāhaka, is derived from ancient Sanskrit (kharjura, खर्जूर means date palm,[24] and vāhaka, वाहक means "one who carries" or bearer[25]). Local legends state that the temples had two golden date-palm trees as their gate (missing when they were rediscovered). Desai states that Kharjuravāhaka also means scorpion bearer, which is another symbolic name for deity Shiva (who wears snakes and scorpion garlands in his fierce form).[26]

 

Cunningham’s nomenclature and systematic documentation work in 1850s and 1860s have been widely adopted and continue to be in use.[23] He grouped the temples into the Western group around Lakshmana, Eastern group around Javeri, and Southern group around Duladeva.[27]

 

Khajuraho is one of the four holy sites linked to deity Shiva (the other three are Kedarnath, Kashi and Gaya). Its origin and design is a subject of scholarly studies. Shobita Punja[28] has proposed that the temple’s origin reflect the Hindu mythology in which Khajuraho is the place where Shiva got married; with Raghuvamsha verse 5.53, Matangeshvara honoring ‘’Matanga’’, or god of love.

Description

Sections and orientation of Khajuraho temples.

 

The temple site is within Vindhya mountain range in central India. An ancient local legend held that Hindu deity Shiva and other gods enjoyed visiting the dramatic hill formation in Kalinjar area.[27] The center of this region is Khajuraho, set midst local hills and rivers. The temple complex reflects the ancient Hindu tradition of building temples where gods love to play.[27][29]

 

The temples are clustered near water, another typical feature of Hindu temples. The current water bodies include Sib Sagar, Khajur Sagar (also called Ninora Tal) and Khudar Nadi (river).[30] The local legends state that the temple complex had 64 water bodies, of which 56 have been physically identified by archeologists so far.[27][31]

 

All temples, except[27] one (Chaturbhuja) face sunrise - another symbolic feature that is predominant in Hindu temples. The relative layout of temples integrate masculine and feminine deities and symbols highlight the interdependence.[28] The art work symbolically highlight the four goals of life considered necessary and proper in Hinduism - dharma, kama, artha and moksha.

 

Of the surviving temples, 6 are dedicated to Shiva and his consorts, 8 to Vishnu and his affinities, 1 to Ganesha, 1 to Sun god, 3 to Jain Tirthankars.[27] For some ruins, there is insufficient evidence to assign the temple to specific deities with confidence.

 

An overall examination of site suggests that the Hindu symbolic mandala design principle of square and circles is present each temple plan and design.[32] Further, the territory is laid out in three triangles that converge to form a pentagon. Scholars suggest that this reflects the Hindu symbolism for three realms or trilokinatha, and five cosmic substances or panchbhuteshvara.[27] The temple site highlights Shiva, the one who destroys and recycles life, thereby controlling the cosmic dance of time, evolution and dissolution.[28]

 

The temples have a rich display of intricately carved statues. While they are famous for their erotic sculpture, sexual themes cover less than 10% of the temple sculpture.[33] Further, most erotic scene panels are neither prominent nor emphasized at the expense of the rest, rather they are in proportional balance with the non-sexual images.[34] The viewer has to look closely to find them, or be directed by a guide.[35] The arts cover numerous aspects of human life and values considered important in Hindu pantheon. Further, the images are arranged in a configuration to express central ideas of Hinduism. All three ideas from Āgamas are richly expressed in Khajuraho temples - Avyakta, Vyaktavyakta and Vyakta.[36]

 

The Beejamandal temple is under excavation. It has been identified with the Vaidyanath temple mentioned in the Grahpati Kokalla inscription.[37]

 

Of all temples, the Matangeshvara temple remains an active site of worship.[28] It is another square grid temple, with a large 2.5 metres (8.2 ft) high and 1.1 metres (3.6 ft) diameter lingam, placed on a 7.6 metres (25 ft) diameter platform.[27]

 

The most visited temple, Kandariya Mahadev, has an area of about 6,500 square feet and a shikhara (spire) that rises 116 feet.[10][27]

 

Jain temples

 

Main article: Jain temples of Khajuraho

 

The Jain temples are located on east-southeast region of Khajuraho monuments.[38] Chausath jogini temple features 64 jogini, while Ghantai temple features bells sculptured on its pillars.

Architecture of the temples

The layout plan of Kandariya Mahadeva Temple. It uses the 64 pada grid design. Smaller Khajuraho temples use the 9, 16, 36 or 49 grid mandala plan.[39]

 

Khajuraho temples, like almost all Hindu temple designs, follow a grid geometrical design called vastu-purusha-mandala.[40] This design plan has three important components - Mandala means circle, Purusha is universal essence at the core of Hindu tradition, while Vastu means the dwelling structure.[41]

 

The design lays out a Hindu temple in a symmetrical, concentrically layered, self-repeating structure around the core of the temple called garbhagriya, where the abstract principle Purusha and the primary deity of the temple dwell. The shikhara, or spire, of the temple rises above the garbhagriya. This symmetry and structure in design is derived from central beliefs, myths, cardinality and mathematical principles.[42]

 

The circle of mandala circumscribe the square. The square is considered divine for its perfection and as a symbolic product of knowledge and human thought, while circle is considered earthly, human and observed in everyday life (moon, sun, horizon, water drop, rainbow). Each supports the other.[29] The square is divided into perfect 64 sub-squares called padas.[40]

 

Most Khajuraho temples deploy the 8x8 (64) padas grid Manduka Vastupurushamandala, with pitha mandala the square grid incorporated in the design of the spires.[39] The primary deity or lingas are located in the grid’s Brahma padas.

Khajuraho temples use the 8x8 (64) Vastupurusamandala Manduka grid layout plan (left) found in Hindu temples. Above the temple’s brahma padas is a Shikhara (Vimana or Spire) that rises symmetrically above the central core, typically in a circles and turning-squares concentric layering design (right) that flows from one to the other as it rises towards the sky.[29][43]

 

The architecture is symbolic and reflects the central Hindu beliefs through its form, structure and arrangement of its parts.[44] The mandapas as well as the arts are arranged in the Khajuraho temples in a symmetric repeating patterns, even though each image or sculpture is distinctive in its own way. The relative placement of the images are not random but together they express ideas, just like connected words form sentences and paragraphs to compose ideas.[45] This fractal pattern that is common in Hindu temples.[46] Various statues and panels have inscriptions. Many of the inscriptions on the temple walls are poems with double meanings, something that the complex structure of Sanskrit allows in creative compositions.[26]

 

All Khajuraho temples, except one, face sunrise, and the entrance for the devotee is this east side.

An illustration of Khajuraho temple Spires (Shikhara, Vimana) built using concentric circle and rotating-squares principle. Four spires (left) are shown above, while the inside view of one Shikara ceiling (right) shows the symmetric layout.

 

Above the vastu-purusha-mandala of each temple is a superstructure with a dome called Shikhara (or Vimana, Spire).[41] Variations in spire design come from variation in degrees turned for the squares. The temple Shikhara, in some literature, is linked to mount Kailash or Meru, the mythical abode of the gods.[29]

 

In each temple, the central space typically is surrounded by an ambulatory for the pilgrim to walk around and ritually circumambulate the Purusa and the main deity.[29] The pillars, walls and ceilings around the space, as well as outside have highly ornate carvings or images of the four just and necessary pursuits of life - kama, artha, dharma and moksa. This clockwise walk around is called pradakshina.[41]

 

Larger Khajuraho temples also have pillared halls called mandapa. One near the entrance, on the east side, serves as the waiting room for pilgrims and devotees. The mandapas are also arranged by principles of symmetry, grids and mathematical precision. This use of same underlying architectural principle is common in Hindu temples found all over India.[47] Each Khajuraho temple is distinctly carved yet also repeating the central common principles in almost all Hindu temples, one which Susan Lewandowski refers to as "an organism of repeating cells".[48]

Construction

 

The temples are grouped into three geographical divisions: western, eastern and southern.

 

The Khajuraho temples are made of sandstone, with a granite foundation that is almost concealed from view.[49] The builders didn't use mortar: the stones were put together with mortise and tenon joints and they were held in place by gravity. This form of construction requires very precise joints. The columns and architraves were built with megaliths that weighed up to 20 tons.[50] Some repair work in the 19th Century was done with brick and mortar; however these have aged faster than original materials and darkened with time, thereby seeming out of place.

 

The Khajuraho and Kalinjar region is home to superior quality of sandstone, which can be precision carved. The surviving sculpture reflect fine details such as strands of hair, manicured nails and intricate jewelry.

 

While recording the television show Lost Worlds (History Channel) at Khajuraho, Alex Evans recreated a stone sculpture under 4 feet that took about 60 days to carve in an attempt to develop a rough idea how much work must have been involved.[51] Roger Hopkins and Mark Lehner also conducted experiments to quarry limestone which took 12 quarrymen 22 days to quarry about 400 tons of stone.[52] They concluded that these temples would have required hundreds of highly trained sculptors.

Chronology

 

The Khajuraho group of temples belong to Vaishnavism school of Hinduism, Saivism school of Hinduism and Jainism - nearly a third each. Archaeological studies suggest all three types of temples were under construction at about the same time in late 10th century, and in use simultaneously. Will Durant states that this aspect of Khajuraho temples illustrates the tolerance and respect for different religious viewpoints in the Hindu and Jain traditions.[53] In each group of Khajuraho temples, there were major temples surrounded by smaller temples - a grid style that is observed to varying degrees in Hindu temples in Angkor Wat, Parambaran and South India.

 

The largest surviving Saiva temple is Khandarya Mahadeva, while the largest surviving Vaishnava group includes Chaturbhuja and Ramachandra.

 

Kandariya Mahadeva Temple plan is 109 ft in length by 60 ft, and rises 116 ft above ground and 88 ft above its own floor. The central padas are surrounded by three rows of sculptured figures, with over 870 statues, most being half life size (2.5 to 3 feet). The spire is a self repeating fractal structure.

 

Temples, religious affiliations and consecration years

 

Sequence Modern Temple name Religion Deity Completed by

(CE)[27][54] Image

1 Chausath Yogini Hinduism Devi, 64 Yoginis 885 Khajuraho,Chausath-Yogini-Tempel2.jpg

2 Brahma Hinduism Vishnu 925

3 Lalgun Mahadev Hinduism Shiva 900 India-5696 - Flickr - archer10 (Dennis).jpg

4 Matangeshwar Hinduism Shiva 1000 India-5772 - Flickr - archer10 (Dennis).jpg

5 Varaha Hinduism Vishnu 950 India-5595 - Flickr - archer10 (Dennis).jpg

6 Lakshmana Hinduism Vaikuntha Vishnu 939 India-5679 - Flickr - archer10 (Dennis).jpg

7 Parshvanatha Jainism Parshvanatha 954 Le temple de Parshvanath (Khajuraho) (8638423582).jpg

8 Vishvanatha Hinduism Shiva 999 India-5749 - Visvanatha Temple - Flickr - archer10 (Dennis).jpg

9 Devi Jagadambi Hinduism Devi, Parvati 1023 Khajuraho Devi Jagadambi Temple 2010.jpg

10 Chitragupta Hinduism Sun, Chitragupta 1023 India-5707 - Flickr - archer10 (Dennis).jpg

11 Kandariya Mahadeva (Largest temple) Hinduism Shiva 1029 Temple at Khajuraho, Madhya Pradesh, India.jpg

12 Vamana Hinduism Vamana 1062 Khajuraho Vaman Temple 2010.jpg

13 Adinath Jain Temple Jainism Adinatha 1027 Adinath Jain Temple Khajuraho 12.jpg

14 Javeri Hinduism Vishnu 1090 Javari Temple, Khajuraho.jpg

15 Chaturbhuja Hinduism Vishnu 1110 Khajuraho Chaturbhuja Temple.jpg

16 Duladeo (Duladeva) Hinduism Shiva 1125 Khajuraho Dulhadeo 2010.jpg

17 Ghantai Jainism Adinatha 960 A ruin, pillars at Khajuraho, India.jpg

18 Vishnu-Garuda Hinduism Vishnu 1000

19 Ganesha Hinduism Shiva 1000

20 Hanuman Hinduism Hanuman 922[55] Hanuman Inscription at Khajuraho.jpg

21 Mahishasuramardini Hinduism Mahishasuramardini 995 Khajuraho India, Lakshman Temple, Sculpture 10.JPG

22 Shantinatha temple Jainism Shantinatha 1027 Jain group of temples - Khajuraho 09.jpg

Arts and sculpture

Khajuraho temples are famous for their erotic arts. These constitute about 10% of total art displayed at the monuments.

Erotic sculptures

 

The Khajuraho temples feature a variety of art work, of which 10% is sexual or erotic art outside and inside the temples. Some of the temples that have two layers of walls have small erotic carvings on the outside of the inner wall. Some scholars suggest these to be tantric sexual practices.[56] Other scholars state that the erotic arts are part of Hindu tradition of treating kama as an essential and proper part of human life, and its symbolic or explicit display is common in Hindu temples.[6][57] James McConnachie, in his history of the Kamasutra, describes the sexual-themed Khajuraho sculptures as "the apogee of erotic art":

 

"Twisting, broad-hipped and high breasted nymphs display their generously contoured and bejewelled bodies on exquisitely worked exterior wall panels. These fleshy apsaras run riot across the surface of the stone, putting on make-up, washing their hair, playing games, dancing, and endlessly knotting and unknotting their girdles....Beside the heavenly nymphs are serried ranks of griffins, guardian deities and, most notoriously, extravagantly interlocked maithunas, or lovemaking couples."

 

Over 90% of the art work at the temple is about daily life and symbolic values in ancient Indian culture.

 

The temples have several thousand statues and art works, with Kandarya Mahadeva Temple alone decorated with over 870. Some 10% of these iconographic carvings contain sexual themes and various sexual poses. A common misconception is that, since the old structures with carvings in Khajuraho are temples, the carvings depict sex between deities;[58] however the kama arts represent diverse sexual expressions of different human beings.[59] The vast majority of arts depict various aspects the everyday life, mythical stories as well as symbolic display of various secular and spiritual values important in Hindu tradition.[3][6] For example, depictions show women putting on makeup, musicians making music, potters, farmers, and other folks in their daily life during the medieval era.[60] These scenes are in the outer padas as is typical in Hindu temples.

 

There is iconographic symbolism embedded in the arts displayed in Khajuraho temples.[6] Core Hindu values are expressed in multitude of ways. Even the Kama scenes, when seen in combination of sculptures that precede and follow, depict the spiritual themes such as moksha. In the words of Stella Kramrisch,

 

This state which is “like a man and woman in close embrace” is a symbol of moksa, final release or reunion of two principles, the essence (Purusha) and the nature (Prakriti).

— Stella Kramrisch, 1976[29]

 

The Khajuraho temples represent one expression of many forms of arts that flourished in Rajput kingdoms of India from 8th through 10th century CE. For example, contemporary with Khajuraho were the publications of poems and drama such as Prabodhacandrodaya, Karpuramanjari, Viddhasalabhanjika and Kavyamimansa.[61] Some of the themes expressed in these literary works are carved as sculpture in Khajuraho temples.[26][62] Some sculptures at the Khajuraho monuments dedicated to Vishnu include the Vyalas, which are hybrid imaginary animals with lions body, and are found in other Indian temples.[63] Some of these hybrid mythical art work include Vrik Vyala (hybrid of wolf and lion) and Gaja Vyala (hybrid of elephant and lion). These Vyalas may represent syncretic, creative combination of powers innate in the two.[64]

Tourism and cultural events

Temples layout map – Khajuraho Group of Monuments.

 

The temples in Khajuraho are broadly divided into three parts : the Eastern group, the Southern Group and the Western group of temples of which the Western group alone has the facility of an Audio guided tour wherein the tourists are guided through the seven eight temples. There is also an audio guided tour developed by the Archaeological Survey of India which includes a narration of the temple history and architecture.[65]

 

The Khajuraho Dance Festival is held every year in February.[66] It features various classical Indian dances set against the backdrop of the Chitragupta or Vishwanath Temples.

 

The Khajuraho temple complex offers a light and sound show every evening. The first show is in English language and the second one in Hindi. It is held in the open lawns in the temple complex, and has received mixed reviews.

 

The Madhya Pradesh Tourism Development has set up kiosks at the Khajuraho railway station, with tourist officers to provide information for Khajuraho visitors.

See also

 

List of megalithic sites

Jain temples of Khajuraho

Ajanta Caves

Badami Chalukya architecture

Western Chalukya architecture

Hindu temple

Madan Kamdev

Hemvati

Kama Sutra

Kamashastra

 

References

 

whc.unesco.org/en/list/240.

"World Heritage Day: Five must-visit sites in India".

Khajuraho Group of Monuments UNESCO World Heritage Site

Philip Wilkinson (2008), India: People, Place, Culture and History, ISBN 978-1405329040, pp 352-353

Gopal, Madan (1990). K.S. Gautam, ed. India through the ages. Publication Division, Ministry of Information and Broadcasting, Government of India. p. 179.

Devangana Desai (2005), Khajuraho, Oxford University Press, Sixth Print, ISBN 978-0-19-565643-5

James Fergusson, Norther or Indo-Aryan Style - Khajuraho History of Indian and Eastern Architecture, Updated by James Burgess and R. Phene Spiers (1910), Volume II, John Murray, London

"Census of India 2001: Data from the 2001 Census, including cities, villages and towns (Provisional)". Census Commission of India. Archived from the original on 2004-06-16. Retrieved 2008-11-01.

Khajuraho airport AAI, Govt of India

G.S. Ghurye, Rajput Architecture, ISBN 978-8171544462, Reprint Year: 2005, pp 19-24

Sen, Sailendra (2013). A Textbook of Medieval Indian History. Primus Books. ISBN 9789380607344.

Devangana Desai 2005, p. 10.

also called Erakana

Mitra (1977), The early rulers of Khajuraho, ISBN 978-8120819979

J. Banerjea (1960), Khajuraho, Journal of the Asiatic Society, Vol. 2-3, pp 43-47

phonetically translated from Arabic sometimes as "Kajwara"

Director General of Archaeology in India (1959), Archaeological Survey of India, Ancient India, Issues 15-19, pp 45-46 (Archived: University of Michigan)

Arthur Cotterell (2011), Asia: A Concise History, Wiley, ISBN 978-0470825044, pp 184-185

Michael D. Willis, An Introduction to the Historical Geography of Gopakṣetra, Daśārṇa, and Jejākadeśa, Bulletin of the School of Oriental and African Studies, University of London, Vol. 51, No. 2 (1988), pp. 271-278; See also K.R. Qanungo (1965), Sher Shah and his times, Orient Longmans, OCLC 175212, pp 423-427

Trudy King et al., Asia and Oceania: International Dictionary of Historic Places, ISBN 978-1884964046, Routledge, pp 468-470

Alain Daniélou (2011), A Brief History of India, ISBN 978-1594770296, pp 221-227

Louise Nicholson (2007), India, National Geographic Society, ISBN 978-1426201448, see Chapter on Khajuraho

Krishna Deva (1990), Temples of Khajuraho, 2 Volumes, Archaelogical Survey of India, New Delhi

kharjUra Sanskrit English Dictionary, Koeln University, Germany

vAhaka Sanskrit English Dictionary, Koeln University, Germany

Devangana Desai (1996), Chapter 7 - Puns and Enigmatic Language in Sculpture in The Religious Imagery of Khajuraho, Project for Indian Cultural Studies, Columbia University Archives

Rana Singh (2007), Landscape of sacred territory of Khajuraho, in City Society and Planning (Editors: Thakur, Pomeroy, et al), Volume 2, ISBN 978-8180694585, Chapter 18

Shobita Punja (1992), Divine Ecstasy - The Story of Khajuraho, Viking, New Delhi, ISBN 978-0670840274

Stella Kramrisch, The Hindu Temple, Vol 1, Motilal Banarsidass, ISBN 978-81-208-0222-3

Ibn Battuta in his 1335 CE memoirs on Delhi Sultanate mentioned the temples to be near a mile long lake, modern water bodies are much smaller and separate lagoons; Director General of Archaeology in India (1959), Archaeological Survey of India, Ancient India, Issues 15-19, pp 45-46 (Archived: University of Michigan)

The number 64 is considered sacred in Hindu temple design and very common design basis; it is symbolic as it is both a square of 8 and a cube of 4.

Brahma temple is 19 feet square; Kandariya Mahadev has a four fused square grid; Matangeshvara temple is a 64 grid square; etc. See G.S. Ghurye, Rajput Architecture, ISBN 978-8171544462, Reprint Year: 2005, pp 19-25; and V.A. Smith (1879), "Observations on some Chandel Antiquities", Asiatic Society of Bengal, Vol. 48, Part 1, pp 291-297

D Desai (1996), The religious imagery of Khajuraho, Project for Indian Cultural Studies, ISBN 978-8190018418

Desai states that Khajuraho and Orissa Hindu temples are distinctive in giving erotic kama images the same weight as others and by assigning important architectural position; in contrast, surviving sculpture from temples of Gujarat, Maharashtra and Mysore show that there kama and sexual images were assigned to insignificant parts of the temple; Meister suggests that this aspect of eroticism in temple design and equal weight reflects evolution of design ideas among Hindu artisans, with temples built in later medieval centuries placing equal weight and balance to kama; see Meister, Michael (1979). "Juncture and Conjunction: Punning and Temple Architecture". Artibus Asiae. 41 (2–3): 226–234. JSTOR 3249517. doi:10.2307/3249517.

Edmund Leach, The Harvey Lecture Series. The Gatekeepers of Heaven: Anthropological Aspects of Grandiose Architecture, Journal of Anthropological Research, Vol. 39, No. 3 (Autumn, 1983), pp 243-264

Bettina Bäumer, A review, Artibus Asiae, Vol. 59, No. 1/2 (1999), pp. 138-140

Cunningham, Alexander (1880). Report of Tours in Bundelkhand and Malwa in 1874-75 and 1876-77. 8 Hastings Street, Calcutta: Office of the Superintendent of Government Printing. p. 22. Retrieved 8 May 2017.

James Fergusson, Jaina Architecture - Khajuraho History of Indian and Eastern Architecture, Updated by James Burgess and R. Phene Spiers (1910), Volume II, John Murray, London

Meister, Michael W. (April–June 1979). "Maṇḍala and Practice in Nāgara Architecture in North India". Journal of the American Oriental Society. 99 (2): 204–219. JSTOR 602657. doi:10.2307/602657.

Meister, Michael (1983). "Geometry and Measure in Indian Temple Plans: Rectangular Temples". Artibus Asiae. 44 (4): 266–296. JSTOR 3249613. doi:10.2307/3249613.

Susan Lewandowski, The Hindu Temple in South India, in Buildings and Society: Essays on the Social Development of the Built Environment, Anthony D. King (Editor), ISBN 978-0710202345, Routledge, pp 68-69

Stella Kramrisch (1976), The Hindu Temple Volume 1, ISBN 81-208-0223-3

Meister, Michael W. (March 2006). "Mountain Temples and Temple-Mountains: Masrur". Journal of the Society of Architectural Historians. 65 (1): 26–49. JSTOR 25068237. doi:10.2307/25068237.

Meister, Michael W. (Autumn 1986). "On the Development of a Morphology for a Symbolic Architecture: India". RES: Anthropology and Aesthetics. Peabody Museum of Archaeology and Ethnology (12): 33–50. JSTOR 20166752.

Devangana Desai, Khajuraho, Oxford University Press Paperback (Sixth impression 2005) ISBN 978-0-19-565643-5

Rian et al (2007), Fractal geometry as the synthesis of Hindu cosmology in Kandariya Mahadev Temple, Khajuraho, Building and Environment, Vol 42, Issue 12, pp 4093-4107, doi:10.1016/j.buildenv.2007.01.028

Trivedi, K. (1989). Hindu temples: models of a fractal universe. The Visual Computer, 5(4), 243-258

Susan Lewandowski, The Hindu Temple in South India, in Buildings and Society: Essays on the Social Development of the Built Environment, Anthony D. King (Editor), ISBN 978-0710202345, Routledge, Chapter 4

V.A. Smith, "Observations on some Chandel Antiquities", Journal of the Asiatic Society of Bengal, Volume 48, pp 290-291

"Lost Worlds of the Kama Sutra" History channel

"Lost Worlds of the Kama Sutra," History Channel

Lehner, Mark (1997) The Complete Pyramids, London: Thames and Hudson. ISBN 0-500-05084-8. pp. 202–225

Will Durant (1976), Our Oriental Heritage - The Story of Civilization, ISBN 978-0671548001, Simon & Schuster

From inscription or estimated from other evidence

Cunningham in Archaeological Survey Reports noted that one of two Hanuman statues bears an inscription of 868 CE

Rabe (2000), Secret Yantras and Erotic Display for Hindu Temples, Tantra in Practice (Editor: David White), ISBN 978-8120817784, Chapter 25, pp 434-446

See:

 

Heather Elgood (2000), Hinduism and the Religious Arts, ISBN 978-0304707393, Bloomsbury;

Stella Kramrisch, The Hindu Temple, Volume 1, ISBN 81-208-0223-3, pp 92-96;

Alain Danielou (2001), The Hindu Temple: Deification of Eroticism, ISBN 978-0892818549, pp 101-119

 

"Khajuraho". Liveindia.com. Retrieved on 2014-07-14.

Alain Danielou (2001), The Hindu Temple: Deification of Eroticism, ISBN 978-0892818549

George Michell, The Hindu Temple: An Introduction to Its Meaning and Forms, University of Chicago Press, ISBN 978-0226532301, pp 117-123 and pp 56-58

L. H. Gray, Journal of American Society, Vol. 27

H.M. Woodward (1989), The Lakṣmaṇa Temple, Khajuraho, and Its Meanings, Ars Orientalis, Vol. 19, pp. 27-48

Smith, David (1 January 2013). "Monstrous Animals on Hindu Temples, with Special Reference to Khajuraho": 27–43. doi:10.1558/rosa.v7i1-3.27. Retrieved 9 February 2015.

The Lakṣmaṇa Temple, Khajuraho, and Its Meanings, Hiram W. Woodward, Jr., Ars Orientalis, Vol. 19, (1989), pp. 27-48

Tourists to Khajuraho will now have an audio compass The Times of India (25 August 2011)

Khajuraho Festival of Dances

this is the doll encyclopedia, it's huge

Wikipedia is a marvelous resource that I use frequently. Only 2 percent of Wikipedia users donate to keeping it free for everyone. The average donation is $2.75. They really do keep costs down.

When more detail is needed, the Encyclopedia Brittanica online is a wonderful resource.

Boston Common

From Wikipedia, the free encyclopedia

For other uses, see Boston Common (disambiguation).

Boston Common

U.S. National Register of Historic Places

U.S. National Historic Landmark District

Boston common 1848.jpg

View of the water celebration on Boston Common on October 25, 1848

Boston Common is located in Boston Boston Common

Show map of Boston

Show map of Massachusetts

Show map of the US

Show all

LocationBoston, Massachusetts

Area50 acres (200,000 m2)[1]

Built1634

ArchitectMultiple, including Augustus St. Gaudens

NRHP Reference #72000144 (original)

87000760 (new)

Significant dates

Added to NRHPJuly 12, 1972 (original, in NRHP also including Boston Public Garden)

February 27, 1987 (new, in NHL of Boston Common alone)[2]

Designated NHLDFebruary 27, 1987[3]

Boston Common (also known as the Common) is a central public park in downtown Boston, Massachusetts. It is sometimes erroneously referred to as the "Boston Commons".[4][5] Dating from 1634, it is the oldest city park in the United States.[6] The Boston Common consists of 50 acres (20 ha) of land bounded by Tremont Street, Park Street, Beacon Street, Charles Street, and Boylston Street. The Common is part of the Emerald Necklace of parks and parkways that extend from the Common south to Franklin Park in Jamaica Plain, Roxbury, and Dorchester. A visitors' center for all of Boston is located on the Tremont Street side of the park.

  

Aerial view in 2017

The Central Burying Ground is located on the Boylston Street side of Boston Common and contains the burial sites of the artist Gilbert Stuart and the composer William Billings. Also buried there are Samuel Sprague and his son, Charles Sprague, one of America's earliest poets. Samuel Sprague was a participant in the Boston Tea Party and fought in the Revolutionary War. The Common was designated as a Boston Landmark by the Boston Landmarks Commission in 1977.

 

Contents [hide]

1History

2Notable features

2.1Grounds

2.2Structures

2.3Neighboring structures

3Notable recurring events

4See also

5References

6Further reading

7External links

History[edit]

 

African-American artist Edward Mitchell Bannister painted this vivid depiction of the street and Boston Common area in 1898-99.[7]

The Common's purpose has changed over the years. It was once owned by William Blaxton (often given the modernized spelling "Blackstone"), the first European settler of Boston, until it was bought from him by the Puritan founders of the Massachusetts Bay Colony. During the 1630s, it was used by many families as a cow pasture. However, this only lasted for a few years, as affluent families bought additional cows, which led to overgrazing, a real-life example of the Tragedy of the commons.[8] After grazing was limited in 1646 to 70 cows at a time,[9] the Boston Common continued to host cows until they were formally banned from it in 1830 by Mayor Harrison Gray Otis.[10]

  

Execution of Ann Hibbins on Boston Common, on charges of witchcraft, June 19, 1656. Sketch by F.T. Merril, 1886

The Common was used as a camp by the British before the American Revolutionary War, from which they left for the Battle of Lexington and Concord. It was used for public hangings up until 1817, most of which were from a large oak which was replaced with a gallows in 1769. On June 1, 1660, Quaker Mary Dyer was hanged there by the Puritans for repeatedly defying a law that banned Quakers from the Colony.[11] Dyer was one of the four Quakers executed on the Common and known as the Boston martyrs.[12][13]

 

On May 19, 1713, two hundred citizens rioted on the Common in reaction to a food shortage in the city. They later attacked the ships and warehouses of wealthy merchant Andrew Belcher, who was exporting grain to the Caribbean for higher profits. The lieutenant governor was shot during the riot.[14]

  

Central Burying Ground on Boston Common

 

1890 Map of Boston Common and the adjacent Public Garden

True park status seems to have emerged no later than 1830, when the grazing of cows was ended and renaming the Common as Washington Park was proposed. Renaming the bordering Sentry Street to Park Place (later to be called Park Street) in 1804[15] already acknowledged the reality. By 1836, an ornamental iron fence fully enclosed the Common and its five perimeter malls or recreational promenades, the first of which, Tremont Mall, had been in place since 1728, in imitation of St. James's Park in London. Given these improvements dating back to 1728, a case could be made that Boston Common is in fact the world's first public urban park, since these developments precede the establishment of the earliest public urban parks in England—Derby Arboretum (1840), Peel Park, Salford (1846), and Birkenhead Park (1847)—which are often considered the first.

 

Originally, the Charles Street side of Boston Common, along with the adjacent portions of the Public Garden, were used as an unofficial dumping ground, due to being the lowest-lying portions of the two parks; this, along with the Garden's originally having been a salt marsh, resulted in the portions of the two parks being "a moist stew that reeked and that was a mess to walk over", driving visitors away from these areas. Although plans had long been in place to regrade the Charles Street-facing portions of Boston Common and the Public Garden, the cost of moving the amount of soil necessary (approximately 62,000 cu yd (47,000 m3), weighing 93,000 short tons (84,000,000 kg), for the Common, plus an additional 9,000 cu yd (6,900 m3), weighing 14,000 short tons (13,000,000 kg), for the adjoining portions of the Public Garden) prevented the work from being undertaken. This finally changed in the summer of 1895, when the required quantity of soil was made available as a result of the excavation of the Tremont Street Subway, and was used to regrade the Charles Street sides of both Boston Common and the Public Garden.[16]

 

A hundred people gathered on the Common in early 1965 to protest the Vietnam War. A second protest happened on October 15, 1969, this time with 100,000 people protesting.[17]

 

Today, the Common serves as a public park for all to use for formal or informal gatherings. Events such as concerts, protests, softball games, and ice skating (on Frog Pond) often take place in the park. Famous individuals such as Martin Luther King Jr. and Pope John Paul II have made speeches there. Judy Garland gave her largest concert ever (100,000+) on the Common, on August 31, 1967.

 

It was declared a U.S. National Historic Landmark in 1987.[1][3] The Boston Common is a public park managed by the Boston Park Department. A private advocacy group, the Friends of the Public Garden, provides additional funding for maintenance and special events.[18]

 

On October 21, 2006, the Common became the site of a new world record, when 30,128 Jack-o'-lanterns were lit simultaneously around the park at the Life is good Pumpkin Festival.[19] The previous record, held by Keene, New Hampshire since 2003, was 28,952.[20]

 

On August 27, 2007, two teenagers were shot on the Common. One of the bullets fired during the shooting struck the Massachusetts State House.[21] A strict curfew has since been enforced, which has been protested by the homeless population of Boston.[22][23]

 

Notable features[edit]

 

Boston Common in the fall of 2016.

Grounds[edit]

The Common forms the southern foot of Beacon Hill.

Boston Common is the southern end of Boston's Freedom Trail.

The softball fields lie in the southwest corner of the Common.

A grassy area forms the western part of the park and is most commonly used for the park's largest events. A parking garage lies under this part of the Common. A granite slab there commemorates Pope John Paul II's October 1979 visit to Boston.

In 1913 and 1986 prehistoric sites were discovered on the Common indicating Native American presence in the area as far back as 8,500 years ago.[24]

Since 1971 the Province of Nova Scotia has donated the annual Christmas Tree to the City of Boston as an enduring thank-you for the relief efforts of the Boston Red Cross and the Massachusetts Public Safety Committee following the Halifax Explosion of 1917. In recent years[when?] the tree has been located[where?] on the Common.

Structures[edit]

A monumental inscription at the corner of Park Street and Tremont Street reads:[citation needed]

In or about the year of our Lord One Thousand Six Hundred thirty and four the then present inhabitants of the Town of Boston of whom the Hon John Winthrop Esq Gov of the Colony was Chiefe did treat and agree with Mr William Blackstone for the purchase of his Estate and any Lands living within said neck of Land called Boston after which purchase the Town laid out a plan for a trayning field for which ever since and now is used for that purpose and for the feeding of cattell.

 

Plaque to the Great Elm tree, which had been adorned with lanterns to represent liberty, used as a point of fortification, and used for hangings.[25] It was destroyed in a storm in 1876.

The Robert Gould Shaw Memorial to Robert Gould Shaw and the Afro-American 54th Massachusetts Volunteer Infantry stands at Beacon and Park Streets, the northeast corner of the Common, opposite the State House.

The Soldiers and Sailors Monument is a victory column on Flag Staff Hill in the Common, commemorating Civil War dead.

The Boston Massacre Memorial was dedicated November 14, 1888.

The Oneida Football Monument memorializes the Common as the site of the first organized football games in the United States, played by the Oneida Football Club in 1862.[26]

Frog Pond, a public ice-skating rink in winter months, is situated in the northern portion.

Brewer Fountain stands near the corner of Park and Tremont Streets, by Park Street Station. The 22-foot-tall (6.7 m), 15,000-pound (6,800 kg) bronze fountain, cast in Paris, was a gift to the city by Gardner Brewer. It began to function for the first time on June 3, 1868.

Boylston and Park Street stations, the first two subway stations in the Western Hemisphere, lie underneath the southern and eastern corners of the park, respectively; both stations have been in near-continuous operation since the opening of the first portion of the Tremont Street Subway (now part of the MBTA's Green Line) on 1 September 1897.

Parkman Bandstand, in the eastern part of the park, is used in musical and theatrical productions.

 

Beacon St. Mall, 19th century (photo by E.L. Allen)

  

Old Elm tree, 19th century

  

Plaque to the Great Elm tree

  

Memorial to Robert Gould Shaw and the Massachusetts Fifty-Fourth Regiment

  

Soldiers and Sailors Monument

  

Boston Massacre Memorial

  

The Frog Pond

  

Parkman Bandstand

  

Massachusetts State House/Massachusetts Statehouse ("New" State House)

  

Boylston station

  

Boston Common

Neighboring structures[edit]

The Massachusetts State House stands across Beacon Street from the northern edge of the Common.

The Boston Public Garden, a more formal landscaped park, lies to the west of the Common across Charles Street (and was originally considered an extension of the Common).

The Masonic Grand Lodge of Massachusetts headquarters sits across from the southern corner of the Common at the intersection of Boylston and Tremont Streets.

Across from the southern corner of the Common, along Boylston and Tremont Streets, lies the campus of Emerson College.

Across from the Common, to the southeast, Suffolk University has a dormitory on Tremont Street.

Notable recurring events[edit]

Commonwealth Shakespeare Company's Shakespeare on the Common

Boston Lyric Opera's Outdoor Opera Series

Ancient Fishweir Project Installation Event

Massachusetts Cannabis Reform Coalition's Freedom Rally

Lighting of the Christmas tree gifted by Halifax, Nova Scotia.

Fireworks display on the evening of December 31 as part of Boston's First Night celebration

See also[edit]

Boston portal

Boston martyrs

Granary Burying Ground

King's Chapel burying ground

Boston Public Garden

List of National Historic Landmarks in Boston

National Register of Historic Places listings in northern Boston, Massachusetts

References[edit]

^ Jump up to: a b James H. Charleton (November 1985). "National Register of Historic Places Inventory-Nomination: Boston Common" (PDF). National Park Service. Retrieved 2009-06-22. and Accompanying photos: one aerial from 1972 and three from 1985 (1.43 MB)

Jump up ^ National Park Service (2007-01-23). "National Register Information System". National Register of Historic Places. National Park Service.

^ Jump up to: a b "Boston Common". National Historic Landmark summary listing. National Park Service. Retrieved 2008-04-16.

Jump up ^ "Boston Common". City of Boston. Retrieved 2011-11-09.

Jump up ^ "Place Names: Boston English". Adam Gaffin and by content posters. Retrieved 2011-11-09.

Jump up ^ "Boston Common". CelebrateBoston.com. 2006. Retrieved 2011-03-26.

Jump up ^ "Boston Street Scene (Boston Common)". The Walters Art Museum.

Jump up ^ Loewen, James (1999). Lies Across America: What Our Historic Sites Get Wrong. New York: The New Press. p. 414. ISBN 0-9650031 -7-5.

Jump up ^ Boston Common & Public Gardens - Great Public Spaces | Project for Public Spaces. PPS. Retrieved on 2013-08-21.

Jump up ^ Lowen, James (1994) Planning the City Upon a Hill: Boston Since 1630University of Massachusetts Press (Boston) ISBN 0-87023-923-6, ISBN 978-0-87023-923-6, p. 53

Jump up ^ Rogers, Horatio, 2009. Mary Dyer of Rhode Island: The Quaker Martyr That Was Hanged on Boston pp.1–2. BiblioBazaar, LLC

Jump up ^ J. Besse, A Collection of the Sufferings of the People called Quakers, 1753, Vol. 2, pp. 203-05.

Jump up ^ ODNB article by John C. Shields, ‘Leddra, William (d. 1661)’, Oxford Dictionary of National Biography, Oxford University Press, Sept 2004; online edn, May 2007 [1], accessed 16 Aug 2009

Jump up ^ Zinn, Howard. A People's History of the United States. New York: Perennial, 2003. p.51 ISBN 0-06-052837-0

Jump up ^ "A Brief History of the Union Club". The Union Club of Boston. Retrieved 4 October 2012.

Jump up ^ Most, Doug (2014). The Race Underground: Boston, New York, and the Incredible Rivalry that Built America's First Subway. St. Martin's Press. pp. 233–234. ISBN 978-1-250-06135-5.

Jump up ^ Zinn, Howard. p.486

Jump up ^ www.friendsofthepublicgarden.org

Jump up ^ "Life is good" site Archived March 9, 2008, at the Wayback Machine.

Jump up ^ Levenson, Michael; McCabe, Kathy (October 22, 2006). "A love in Common for pumpkins". The Boston Globe.

Jump up ^ Drake, John C. (August 28, 2007). "Shots on Common strike teens, State House". The Boston Globe.

Jump up ^ Abel, David (August 30, 2007). "Curfew targets crime on Common". The Boston Globe.

Jump up ^ "Homeless Protest Boston Common Curfew: Park Closed After 11 P.M.". TheBostonChannel.Com. 2007-08-30. Retrieved 2008-04-16.

Jump up ^ Research at Boston University. Bu.edu (2007-01-10). Retrieved on 2013-08-21.

Jump up ^ www.celebrateboston.com/sites/boston-common-great-elm.htm. Missing or empty |title= (help)

Jump up ^ Winthrop Saltonstall Scudder, An historical sketch of the Oneida football club of Boston, 1862-1865 (Boston, 1926)

 

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www.fbtb.net/lego-star-wars/2020/04/01/new-edition-of-leg...

From Wikipedia, the free encyclopedia

  

"Khajuraho"

UNESCO World Heritage Site

Location Madhya Pradesh, India Edit this at Wikidata

Coordinates 24°51′08″N 79°55′20″E

Criteria Cultural: (i), (iii) Edit this on Wikidata[1]

Reference 240

Inscription 1986 (10th Session)

Khajuraho Group of Monuments is located in India

Khajuraho Group of Monuments

Location of Khajuraho Group of Monuments

[edit on Wikidata]

 

The Khajuraho Group of Monuments is a group of Hindu and Jain temples in Madhya Pradesh, India, about 175 kilometres (109 mi) southeast of Jhansi. They are one of the UNESCO World Heritage Sites in India.[2][3] The temples are famous for their nagara-style architectural symbolism and their erotic sculptures.[4]

 

Most Khajuraho temples were built between 950 and 1050 by the Chandela dynasty.[5] Historical records note that the Khajuraho temple site had 85 temples by the 12th century, spread over 20 square kilometers Of these, only about 25 temples have survived, spread over 6 square kilometers.[3] Of the various surviving temples, the Kandariya Mahadeva Temple is decorated with a profusion of sculptures with intricate details, symbolism and expressiveness of ancient Indian art.[6]

 

The Khajuraho group of temples were built together but were dedicated to two religions, Hinduism and Jainism, suggesting a tradition of acceptance and respect for diverse religious views among Hindus and Jains in the region.[7]

 

Contents

 

1 Location

2 History

3 Description

3.1 Architecture of the temples

4 Construction

5 Chronology

6 Arts and sculpture

7 Tourism and cultural events

8 See also

9 References

10 Further reading

11 External links

 

Location

 

The Khajuraho monuments are located in the Indian state of Madhya Pradesh, in Chhatarpur district, about 620 kilometres (385 mi) southeast of New Delhi. The temples are near a small town also known as Khajuraho,[8] with a population of about 20,000 people (2001 Census).

 

Khajuraho is served by Civil Aerodrome Khajuraho (IATA Code: HJR), with services to Delhi, Agra, Varanasi and Mumbai.[9] The site is also linked by the Indian Railways service, with the railway station located approximately six kilometres from the entrance to the monuments .

 

The monuments are about 10 kilometres off the east-west National Highway 75, and about 50 kilometres from the city of Chhatarpur, which is connected to the state capital Bhopal by the SW-NE running National Highway 86.

 

The 10th century Bhand Deva Temple in Rajasthan was built in the style of the Khajuraho monuments and is often referred to as 'Little Khajuraho'.

History

 

The Khajuraho group of monuments was built during the rule of the Chandela dynasty. The building activity started almost immediately after the rise of their power, throughout their kingdom to be later known as Bundelkhand.[10] Most temples were built during the reigns of the Hindu kings Yashovarman and Dhanga. Yashovarman's legacy is best exhibited by The Lakshmana Temple. Vishvanatha temple best highlights King Dhanga's reign.[11]:22 The largest and currently most famous surviving temple is Kandariya Mahadeva built in the reign of King Vidyadhara.[12] The temple inscriptions suggest many of the currently surviving temples were complete between 970 and 1030 CE, with further temples completed during the following decades.[7]

 

The Khajuraho temples were built about 35 miles from the medieval city of Mahoba,[13] the capital of the Chandela dynasty, in the Kalinjar region. In ancient and medieval literature, their kingdom has been referred to as Jijhoti, Jejahoti, Chih-chi-to and Jejakabhukti.[14]

 

Khajuraho was mentioned by Abu Rihan-al-Biruni, the Persian historian who accompanied Mahmud of Ghazni in his raid of Kalinjar in 1022 CE; he mentions Khajuraho as the capital of Jajahuti.[15] The raid was unsuccessful, and a peace accord was reached when the Hindu king agreed to pay a ransom to Mahmud of Ghazni to end the attack and leave.[14]

 

Khajuraho temples were in active use through the end of 12th century. This changed in the 13th century; after the army of Delhi Sultanate, under the command of the Muslim Sultan Qutb-ud-din Aibak, attacked and seized the Chandela kingdom. About a century later, Ibn Battuta, the Moroccan traveller in his memoirs about his stay in India from 1335 to 1342 CE, mentioned visiting Khajuraho temples, calling them "Kajarra"[16][17] as follows:

Until the 12th century, Khajuraho was under Hindu kings and featured 85 temples. Central India was seized by Delhi Sultanate in 13th century. Under Muslim rule, some temples were destroyed and the rest left in neglect. Ruins of some old temples (Ghantai temple above) are still visible.

 

...near (Khajuraho) temples, which contain idols that have been mutilated by the Moslems, live a number of yogis whose matted locks have grown as long as their bodies. And on account of extreme asceticism they are all yellow in colour. Many Moslems attend these men in order to take lessons (yoga) from them.

— Ibn Battuta, about 1335 CE, Riḥlat Ibn Baṭūṭah, Translated by Arthur Cotterell[18]

 

Central Indian region, where Khajuraho temples are, remained in the control of many different Muslim dynasties from 13th century through the 18th century. In this period, some temples were desecrated, followed by a long period when they were left in neglect.[7][10] In 1495 CE, for example, Sikandar Lodi’s campaign of temple destruction included Khajuraho.[19] The remoteness and isolation of Khajuraho protected the Hindu and Jain temples from continued destruction by Muslims.[20][21] Over the centuries, vegetation and forests overgrew, took over the temples.

 

In the 1830s, local Hindus guided a British surveyor, T.S. Burt, to the temples and they were thus rediscovered by the global audience.[22] Alexander Cunningham later reported, few years after the rediscovery, that the temples were secretly in use by yogis and thousands of Hindus would arrive for pilgrimage during Shivaratri celebrated annually in February or March based on a lunar calendar. In 1852, Maisey prepared earliest drawings of the Khajuraho temples.[23]

 

Nomenclature

 

The name Khajuraho, or Kharjuravāhaka, is derived from ancient Sanskrit (kharjura, खर्जूर means date palm,[24] and vāhaka, वाहक means "one who carries" or bearer[25]). Local legends state that the temples had two golden date-palm trees as their gate (missing when they were rediscovered). Desai states that Kharjuravāhaka also means scorpion bearer, which is another symbolic name for deity Shiva (who wears snakes and scorpion garlands in his fierce form).[26]

 

Cunningham’s nomenclature and systematic documentation work in 1850s and 1860s have been widely adopted and continue to be in use.[23] He grouped the temples into the Western group around Lakshmana, Eastern group around Javeri, and Southern group around Duladeva.[27]

 

Khajuraho is one of the four holy sites linked to deity Shiva (the other three are Kedarnath, Kashi and Gaya). Its origin and design is a subject of scholarly studies. Shobita Punja[28] has proposed that the temple’s origin reflect the Hindu mythology in which Khajuraho is the place where Shiva got married; with Raghuvamsha verse 5.53, Matangeshvara honoring ‘’Matanga’’, or god of love.

Description

Sections and orientation of Khajuraho temples.

 

The temple site is within Vindhya mountain range in central India. An ancient local legend held that Hindu deity Shiva and other gods enjoyed visiting the dramatic hill formation in Kalinjar area.[27] The center of this region is Khajuraho, set midst local hills and rivers. The temple complex reflects the ancient Hindu tradition of building temples where gods love to play.[27][29]

 

The temples are clustered near water, another typical feature of Hindu temples. The current water bodies include Sib Sagar, Khajur Sagar (also called Ninora Tal) and Khudar Nadi (river).[30] The local legends state that the temple complex had 64 water bodies, of which 56 have been physically identified by archeologists so far.[27][31]

 

All temples, except[27] one (Chaturbhuja) face sunrise - another symbolic feature that is predominant in Hindu temples. The relative layout of temples integrate masculine and feminine deities and symbols highlight the interdependence.[28] The art work symbolically highlight the four goals of life considered necessary and proper in Hinduism - dharma, kama, artha and moksha.

 

Of the surviving temples, 6 are dedicated to Shiva and his consorts, 8 to Vishnu and his affinities, 1 to Ganesha, 1 to Sun god, 3 to Jain Tirthankars.[27] For some ruins, there is insufficient evidence to assign the temple to specific deities with confidence.

 

An overall examination of site suggests that the Hindu symbolic mandala design principle of square and circles is present each temple plan and design.[32] Further, the territory is laid out in three triangles that converge to form a pentagon. Scholars suggest that this reflects the Hindu symbolism for three realms or trilokinatha, and five cosmic substances or panchbhuteshvara.[27] The temple site highlights Shiva, the one who destroys and recycles life, thereby controlling the cosmic dance of time, evolution and dissolution.[28]

 

The temples have a rich display of intricately carved statues. While they are famous for their erotic sculpture, sexual themes cover less than 10% of the temple sculpture.[33] Further, most erotic scene panels are neither prominent nor emphasized at the expense of the rest, rather they are in proportional balance with the non-sexual images.[34] The viewer has to look closely to find them, or be directed by a guide.[35] The arts cover numerous aspects of human life and values considered important in Hindu pantheon. Further, the images are arranged in a configuration to express central ideas of Hinduism. All three ideas from Āgamas are richly expressed in Khajuraho temples - Avyakta, Vyaktavyakta and Vyakta.[36]

 

The Beejamandal temple is under excavation. It has been identified with the Vaidyanath temple mentioned in the Grahpati Kokalla inscription.[37]

 

Of all temples, the Matangeshvara temple remains an active site of worship.[28] It is another square grid temple, with a large 2.5 metres (8.2 ft) high and 1.1 metres (3.6 ft) diameter lingam, placed on a 7.6 metres (25 ft) diameter platform.[27]

 

The most visited temple, Kandariya Mahadev, has an area of about 6,500 square feet and a shikhara (spire) that rises 116 feet.[10][27]

 

Jain temples

 

Main article: Jain temples of Khajuraho

 

The Jain temples are located on east-southeast region of Khajuraho monuments.[38] Chausath jogini temple features 64 jogini, while Ghantai temple features bells sculptured on its pillars.

Architecture of the temples

The layout plan of Kandariya Mahadeva Temple. It uses the 64 pada grid design. Smaller Khajuraho temples use the 9, 16, 36 or 49 grid mandala plan.[39]

 

Khajuraho temples, like almost all Hindu temple designs, follow a grid geometrical design called vastu-purusha-mandala.[40] This design plan has three important components - Mandala means circle, Purusha is universal essence at the core of Hindu tradition, while Vastu means the dwelling structure.[41]

 

The design lays out a Hindu temple in a symmetrical, concentrically layered, self-repeating structure around the core of the temple called garbhagriya, where the abstract principle Purusha and the primary deity of the temple dwell. The shikhara, or spire, of the temple rises above the garbhagriya. This symmetry and structure in design is derived from central beliefs, myths, cardinality and mathematical principles.[42]

 

The circle of mandala circumscribe the square. The square is considered divine for its perfection and as a symbolic product of knowledge and human thought, while circle is considered earthly, human and observed in everyday life (moon, sun, horizon, water drop, rainbow). Each supports the other.[29] The square is divided into perfect 64 sub-squares called padas.[40]

 

Most Khajuraho temples deploy the 8x8 (64) padas grid Manduka Vastupurushamandala, with pitha mandala the square grid incorporated in the design of the spires.[39] The primary deity or lingas are located in the grid’s Brahma padas.

Khajuraho temples use the 8x8 (64) Vastupurusamandala Manduka grid layout plan (left) found in Hindu temples. Above the temple’s brahma padas is a Shikhara (Vimana or Spire) that rises symmetrically above the central core, typically in a circles and turning-squares concentric layering design (right) that flows from one to the other as it rises towards the sky.[29][43]

 

The architecture is symbolic and reflects the central Hindu beliefs through its form, structure and arrangement of its parts.[44] The mandapas as well as the arts are arranged in the Khajuraho temples in a symmetric repeating patterns, even though each image or sculpture is distinctive in its own way. The relative placement of the images are not random but together they express ideas, just like connected words form sentences and paragraphs to compose ideas.[45] This fractal pattern that is common in Hindu temples.[46] Various statues and panels have inscriptions. Many of the inscriptions on the temple walls are poems with double meanings, something that the complex structure of Sanskrit allows in creative compositions.[26]

 

All Khajuraho temples, except one, face sunrise, and the entrance for the devotee is this east side.

An illustration of Khajuraho temple Spires (Shikhara, Vimana) built using concentric circle and rotating-squares principle. Four spires (left) are shown above, while the inside view of one Shikara ceiling (right) shows the symmetric layout.

 

Above the vastu-purusha-mandala of each temple is a superstructure with a dome called Shikhara (or Vimana, Spire).[41] Variations in spire design come from variation in degrees turned for the squares. The temple Shikhara, in some literature, is linked to mount Kailash or Meru, the mythical abode of the gods.[29]

 

In each temple, the central space typically is surrounded by an ambulatory for the pilgrim to walk around and ritually circumambulate the Purusa and the main deity.[29] The pillars, walls and ceilings around the space, as well as outside have highly ornate carvings or images of the four just and necessary pursuits of life - kama, artha, dharma and moksa. This clockwise walk around is called pradakshina.[41]

 

Larger Khajuraho temples also have pillared halls called mandapa. One near the entrance, on the east side, serves as the waiting room for pilgrims and devotees. The mandapas are also arranged by principles of symmetry, grids and mathematical precision. This use of same underlying architectural principle is common in Hindu temples found all over India.[47] Each Khajuraho temple is distinctly carved yet also repeating the central common principles in almost all Hindu temples, one which Susan Lewandowski refers to as "an organism of repeating cells".[48]

Construction

 

The temples are grouped into three geographical divisions: western, eastern and southern.

 

The Khajuraho temples are made of sandstone, with a granite foundation that is almost concealed from view.[49] The builders didn't use mortar: the stones were put together with mortise and tenon joints and they were held in place by gravity. This form of construction requires very precise joints. The columns and architraves were built with megaliths that weighed up to 20 tons.[50] Some repair work in the 19th Century was done with brick and mortar; however these have aged faster than original materials and darkened with time, thereby seeming out of place.

 

The Khajuraho and Kalinjar region is home to superior quality of sandstone, which can be precision carved. The surviving sculpture reflect fine details such as strands of hair, manicured nails and intricate jewelry.

 

While recording the television show Lost Worlds (History Channel) at Khajuraho, Alex Evans recreated a stone sculpture under 4 feet that took about 60 days to carve in an attempt to develop a rough idea how much work must have been involved.[51] Roger Hopkins and Mark Lehner also conducted experiments to quarry limestone which took 12 quarrymen 22 days to quarry about 400 tons of stone.[52] They concluded that these temples would have required hundreds of highly trained sculptors.

Chronology

 

The Khajuraho group of temples belong to Vaishnavism school of Hinduism, Saivism school of Hinduism and Jainism - nearly a third each. Archaeological studies suggest all three types of temples were under construction at about the same time in late 10th century, and in use simultaneously. Will Durant states that this aspect of Khajuraho temples illustrates the tolerance and respect for different religious viewpoints in the Hindu and Jain traditions.[53] In each group of Khajuraho temples, there were major temples surrounded by smaller temples - a grid style that is observed to varying degrees in Hindu temples in Angkor Wat, Parambaran and South India.

 

The largest surviving Saiva temple is Khandarya Mahadeva, while the largest surviving Vaishnava group includes Chaturbhuja and Ramachandra.

 

Kandariya Mahadeva Temple plan is 109 ft in length by 60 ft, and rises 116 ft above ground and 88 ft above its own floor. The central padas are surrounded by three rows of sculptured figures, with over 870 statues, most being half life size (2.5 to 3 feet). The spire is a self repeating fractal structure.

 

Temples, religious affiliations and consecration years

 

Sequence Modern Temple name Religion Deity Completed by

(CE)[27][54] Image

1 Chausath Yogini Hinduism Devi, 64 Yoginis 885 Khajuraho,Chausath-Yogini-Tempel2.jpg

2 Brahma Hinduism Vishnu 925

3 Lalgun Mahadev Hinduism Shiva 900 India-5696 - Flickr - archer10 (Dennis).jpg

4 Matangeshwar Hinduism Shiva 1000 India-5772 - Flickr - archer10 (Dennis).jpg

5 Varaha Hinduism Vishnu 950 India-5595 - Flickr - archer10 (Dennis).jpg

6 Lakshmana Hinduism Vaikuntha Vishnu 939 India-5679 - Flickr - archer10 (Dennis).jpg

7 Parshvanatha Jainism Parshvanatha 954 Le temple de Parshvanath (Khajuraho) (8638423582).jpg

8 Vishvanatha Hinduism Shiva 999 India-5749 - Visvanatha Temple - Flickr - archer10 (Dennis).jpg

9 Devi Jagadambi Hinduism Devi, Parvati 1023 Khajuraho Devi Jagadambi Temple 2010.jpg

10 Chitragupta Hinduism Sun, Chitragupta 1023 India-5707 - Flickr - archer10 (Dennis).jpg

11 Kandariya Mahadeva (Largest temple) Hinduism Shiva 1029 Temple at Khajuraho, Madhya Pradesh, India.jpg

12 Vamana Hinduism Vamana 1062 Khajuraho Vaman Temple 2010.jpg

13 Adinath Jain Temple Jainism Adinatha 1027 Adinath Jain Temple Khajuraho 12.jpg

14 Javeri Hinduism Vishnu 1090 Javari Temple, Khajuraho.jpg

15 Chaturbhuja Hinduism Vishnu 1110 Khajuraho Chaturbhuja Temple.jpg

16 Duladeo (Duladeva) Hinduism Shiva 1125 Khajuraho Dulhadeo 2010.jpg

17 Ghantai Jainism Adinatha 960 A ruin, pillars at Khajuraho, India.jpg

18 Vishnu-Garuda Hinduism Vishnu 1000

19 Ganesha Hinduism Shiva 1000

20 Hanuman Hinduism Hanuman 922[55] Hanuman Inscription at Khajuraho.jpg

21 Mahishasuramardini Hinduism Mahishasuramardini 995 Khajuraho India, Lakshman Temple, Sculpture 10.JPG

22 Shantinatha temple Jainism Shantinatha 1027 Jain group of temples - Khajuraho 09.jpg

Arts and sculpture

Khajuraho temples are famous for their erotic arts. These constitute about 10% of total art displayed at the monuments.

Erotic sculptures

 

The Khajuraho temples feature a variety of art work, of which 10% is sexual or erotic art outside and inside the temples. Some of the temples that have two layers of walls have small erotic carvings on the outside of the inner wall. Some scholars suggest these to be tantric sexual practices.[56] Other scholars state that the erotic arts are part of Hindu tradition of treating kama as an essential and proper part of human life, and its symbolic or explicit display is common in Hindu temples.[6][57] James McConnachie, in his history of the Kamasutra, describes the sexual-themed Khajuraho sculptures as "the apogee of erotic art":

 

"Twisting, broad-hipped and high breasted nymphs display their generously contoured and bejewelled bodies on exquisitely worked exterior wall panels. These fleshy apsaras run riot across the surface of the stone, putting on make-up, washing their hair, playing games, dancing, and endlessly knotting and unknotting their girdles....Beside the heavenly nymphs are serried ranks of griffins, guardian deities and, most notoriously, extravagantly interlocked maithunas, or lovemaking couples."

 

Over 90% of the art work at the temple is about daily life and symbolic values in ancient Indian culture.

 

The temples have several thousand statues and art works, with Kandarya Mahadeva Temple alone decorated with over 870. Some 10% of these iconographic carvings contain sexual themes and various sexual poses. A common misconception is that, since the old structures with carvings in Khajuraho are temples, the carvings depict sex between deities;[58] however the kama arts represent diverse sexual expressions of different human beings.[59] The vast majority of arts depict various aspects the everyday life, mythical stories as well as symbolic display of various secular and spiritual values important in Hindu tradition.[3][6] For example, depictions show women putting on makeup, musicians making music, potters, farmers, and other folks in their daily life during the medieval era.[60] These scenes are in the outer padas as is typical in Hindu temples.

 

There is iconographic symbolism embedded in the arts displayed in Khajuraho temples.[6] Core Hindu values are expressed in multitude of ways. Even the Kama scenes, when seen in combination of sculptures that precede and follow, depict the spiritual themes such as moksha. In the words of Stella Kramrisch,

 

This state which is “like a man and woman in close embrace” is a symbol of moksa, final release or reunion of two principles, the essence (Purusha) and the nature (Prakriti).

— Stella Kramrisch, 1976[29]

 

The Khajuraho temples represent one expression of many forms of arts that flourished in Rajput kingdoms of India from 8th through 10th century CE. For example, contemporary with Khajuraho were the publications of poems and drama such as Prabodhacandrodaya, Karpuramanjari, Viddhasalabhanjika and Kavyamimansa.[61] Some of the themes expressed in these literary works are carved as sculpture in Khajuraho temples.[26][62] Some sculptures at the Khajuraho monuments dedicated to Vishnu include the Vyalas, which are hybrid imaginary animals with lions body, and are found in other Indian temples.[63] Some of these hybrid mythical art work include Vrik Vyala (hybrid of wolf and lion) and Gaja Vyala (hybrid of elephant and lion). These Vyalas may represent syncretic, creative combination of powers innate in the two.[64]

Tourism and cultural events

Temples layout map – Khajuraho Group of Monuments.

 

The temples in Khajuraho are broadly divided into three parts : the Eastern group, the Southern Group and the Western group of temples of which the Western group alone has the facility of an Audio guided tour wherein the tourists are guided through the seven eight temples. There is also an audio guided tour developed by the Archaeological Survey of India which includes a narration of the temple history and architecture.[65]

 

The Khajuraho Dance Festival is held every year in February.[66] It features various classical Indian dances set against the backdrop of the Chitragupta or Vishwanath Temples.

 

The Khajuraho temple complex offers a light and sound show every evening. The first show is in English language and the second one in Hindi. It is held in the open lawns in the temple complex, and has received mixed reviews.

 

The Madhya Pradesh Tourism Development has set up kiosks at the Khajuraho railway station, with tourist officers to provide information for Khajuraho visitors.

See also

 

List of megalithic sites

Jain temples of Khajuraho

Ajanta Caves

Badami Chalukya architecture

Western Chalukya architecture

Hindu temple

Madan Kamdev

Hemvati

Kama Sutra

Kamashastra

 

References

 

whc.unesco.org/en/list/240.

"World Heritage Day: Five must-visit sites in India".

Khajuraho Group of Monuments UNESCO World Heritage Site

Philip Wilkinson (2008), India: People, Place, Culture and History, ISBN 978-1405329040, pp 352-353

Gopal, Madan (1990). K.S. Gautam, ed. India through the ages. Publication Division, Ministry of Information and Broadcasting, Government of India. p. 179.

Devangana Desai (2005), Khajuraho, Oxford University Press, Sixth Print, ISBN 978-0-19-565643-5

James Fergusson, Norther or Indo-Aryan Style - Khajuraho History of Indian and Eastern Architecture, Updated by James Burgess and R. Phene Spiers (1910), Volume II, John Murray, London

"Census of India 2001: Data from the 2001 Census, including cities, villages and towns (Provisional)". Census Commission of India. Archived from the original on 2004-06-16. Retrieved 2008-11-01.

Khajuraho airport AAI, Govt of India

G.S. Ghurye, Rajput Architecture, ISBN 978-8171544462, Reprint Year: 2005, pp 19-24

Sen, Sailendra (2013). A Textbook of Medieval Indian History. Primus Books. ISBN 9789380607344.

Devangana Desai 2005, p. 10.

also called Erakana

Mitra (1977), The early rulers of Khajuraho, ISBN 978-8120819979

J. Banerjea (1960), Khajuraho, Journal of the Asiatic Society, Vol. 2-3, pp 43-47

phonetically translated from Arabic sometimes as "Kajwara"

Director General of Archaeology in India (1959), Archaeological Survey of India, Ancient India, Issues 15-19, pp 45-46 (Archived: University of Michigan)

Arthur Cotterell (2011), Asia: A Concise History, Wiley, ISBN 978-0470825044, pp 184-185

Michael D. Willis, An Introduction to the Historical Geography of Gopakṣetra, Daśārṇa, and Jejākadeśa, Bulletin of the School of Oriental and African Studies, University of London, Vol. 51, No. 2 (1988), pp. 271-278; See also K.R. Qanungo (1965), Sher Shah and his times, Orient Longmans, OCLC 175212, pp 423-427

Trudy King et al., Asia and Oceania: International Dictionary of Historic Places, ISBN 978-1884964046, Routledge, pp 468-470

Alain Daniélou (2011), A Brief History of India, ISBN 978-1594770296, pp 221-227

Louise Nicholson (2007), India, National Geographic Society, ISBN 978-1426201448, see Chapter on Khajuraho

Krishna Deva (1990), Temples of Khajuraho, 2 Volumes, Archaelogical Survey of India, New Delhi

kharjUra Sanskrit English Dictionary, Koeln University, Germany

vAhaka Sanskrit English Dictionary, Koeln University, Germany

Devangana Desai (1996), Chapter 7 - Puns and Enigmatic Language in Sculpture in The Religious Imagery of Khajuraho, Project for Indian Cultural Studies, Columbia University Archives

Rana Singh (2007), Landscape of sacred territory of Khajuraho, in City Society and Planning (Editors: Thakur, Pomeroy, et al), Volume 2, ISBN 978-8180694585, Chapter 18

Shobita Punja (1992), Divine Ecstasy - The Story of Khajuraho, Viking, New Delhi, ISBN 978-0670840274

Stella Kramrisch, The Hindu Temple, Vol 1, Motilal Banarsidass, ISBN 978-81-208-0222-3

Ibn Battuta in his 1335 CE memoirs on Delhi Sultanate mentioned the temples to be near a mile long lake, modern water bodies are much smaller and separate lagoons; Director General of Archaeology in India (1959), Archaeological Survey of India, Ancient India, Issues 15-19, pp 45-46 (Archived: University of Michigan)

The number 64 is considered sacred in Hindu temple design and very common design basis; it is symbolic as it is both a square of 8 and a cube of 4.

Brahma temple is 19 feet square; Kandariya Mahadev has a four fused square grid; Matangeshvara temple is a 64 grid square; etc. See G.S. Ghurye, Rajput Architecture, ISBN 978-8171544462, Reprint Year: 2005, pp 19-25; and V.A. Smith (1879), "Observations on some Chandel Antiquities", Asiatic Society of Bengal, Vol. 48, Part 1, pp 291-297

D Desai (1996), The religious imagery of Khajuraho, Project for Indian Cultural Studies, ISBN 978-8190018418

Desai states that Khajuraho and Orissa Hindu temples are distinctive in giving erotic kama images the same weight as others and by assigning important architectural position; in contrast, surviving sculpture from temples of Gujarat, Maharashtra and Mysore show that there kama and sexual images were assigned to insignificant parts of the temple; Meister suggests that this aspect of eroticism in temple design and equal weight reflects evolution of design ideas among Hindu artisans, with temples built in later medieval centuries placing equal weight and balance to kama; see Meister, Michael (1979). "Juncture and Conjunction: Punning and Temple Architecture". Artibus Asiae. 41 (2–3): 226–234. JSTOR 3249517. doi:10.2307/3249517.

Edmund Leach, The Harvey Lecture Series. The Gatekeepers of Heaven: Anthropological Aspects of Grandiose Architecture, Journal of Anthropological Research, Vol. 39, No. 3 (Autumn, 1983), pp 243-264

Bettina Bäumer, A review, Artibus Asiae, Vol. 59, No. 1/2 (1999), pp. 138-140

Cunningham, Alexander (1880). Report of Tours in Bundelkhand and Malwa in 1874-75 and 1876-77. 8 Hastings Street, Calcutta: Office of the Superintendent of Government Printing. p. 22. Retrieved 8 May 2017.

James Fergusson, Jaina Architecture - Khajuraho History of Indian and Eastern Architecture, Updated by James Burgess and R. Phene Spiers (1910), Volume II, John Murray, London

Meister, Michael W. (April–June 1979). "Maṇḍala and Practice in Nāgara Architecture in North India". Journal of the American Oriental Society. 99 (2): 204–219. JSTOR 602657. doi:10.2307/602657.

Meister, Michael (1983). "Geometry and Measure in Indian Temple Plans: Rectangular Temples". Artibus Asiae. 44 (4): 266–296. JSTOR 3249613. doi:10.2307/3249613.

Susan Lewandowski, The Hindu Temple in South India, in Buildings and Society: Essays on the Social Development of the Built Environment, Anthony D. King (Editor), ISBN 978-0710202345, Routledge, pp 68-69

Stella Kramrisch (1976), The Hindu Temple Volume 1, ISBN 81-208-0223-3

Meister, Michael W. (March 2006). "Mountain Temples and Temple-Mountains: Masrur". Journal of the Society of Architectural Historians. 65 (1): 26–49. JSTOR 25068237. doi:10.2307/25068237.

Meister, Michael W. (Autumn 1986). "On the Development of a Morphology for a Symbolic Architecture: India". RES: Anthropology and Aesthetics. Peabody Museum of Archaeology and Ethnology (12): 33–50. JSTOR 20166752.

Devangana Desai, Khajuraho, Oxford University Press Paperback (Sixth impression 2005) ISBN 978-0-19-565643-5

Rian et al (2007), Fractal geometry as the synthesis of Hindu cosmology in Kandariya Mahadev Temple, Khajuraho, Building and Environment, Vol 42, Issue 12, pp 4093-4107, doi:10.1016/j.buildenv.2007.01.028

Trivedi, K. (1989). Hindu temples: models of a fractal universe. The Visual Computer, 5(4), 243-258

Susan Lewandowski, The Hindu Temple in South India, in Buildings and Society: Essays on the Social Development of the Built Environment, Anthony D. King (Editor), ISBN 978-0710202345, Routledge, Chapter 4

V.A. Smith, "Observations on some Chandel Antiquities", Journal of the Asiatic Society of Bengal, Volume 48, pp 290-291

"Lost Worlds of the Kama Sutra" History channel

"Lost Worlds of the Kama Sutra," History Channel

Lehner, Mark (1997) The Complete Pyramids, London: Thames and Hudson. ISBN 0-500-05084-8. pp. 202–225

Will Durant (1976), Our Oriental Heritage - The Story of Civilization, ISBN 978-0671548001, Simon & Schuster

From inscription or estimated from other evidence

Cunningham in Archaeological Survey Reports noted that one of two Hanuman statues bears an inscription of 868 CE

Rabe (2000), Secret Yantras and Erotic Display for Hindu Temples, Tantra in Practice (Editor: David White), ISBN 978-8120817784, Chapter 25, pp 434-446

See:

 

Heather Elgood (2000), Hinduism and the Religious Arts, ISBN 978-0304707393, Bloomsbury;

Stella Kramrisch, The Hindu Temple, Volume 1, ISBN 81-208-0223-3, pp 92-96;

Alain Danielou (2001), The Hindu Temple: Deification of Eroticism, ISBN 978-0892818549, pp 101-119

 

"Khajuraho". Liveindia.com. Retrieved on 2014-07-14.

Alain Danielou (2001), The Hindu Temple: Deification of Eroticism, ISBN 978-0892818549

George Michell, The Hindu Temple: An Introduction to Its Meaning and Forms, University of Chicago Press, ISBN 978-0226532301, pp 117-123 and pp 56-58

L. H. Gray, Journal of American Society, Vol. 27

H.M. Woodward (1989), The Lakṣmaṇa Temple, Khajuraho, and Its Meanings, Ars Orientalis, Vol. 19, pp. 27-48

Smith, David (1 January 2013). "Monstrous Animals on Hindu Temples, with Special Reference to Khajuraho": 27–43. doi:10.1558/rosa.v7i1-3.27. Retrieved 9 February 2015.

The Lakṣmaṇa Temple, Khajuraho, and Its Meanings, Hiram W. Woodward, Jr., Ars Orientalis, Vol. 19, (1989), pp. 27-48

Tourists to Khajuraho will now have an audio compass The Times of India (25 August 2011)

Khajuraho Festival of Dances

Alzacola - Rufous-tailed scrub robin

From Wikipedia, the free encyclopedia

 

The rufous-tailed scrub robin (Cercotrichas galactotes) is a medium-sized member of the family Muscicapidae. Other common names include the rufous scrub robin, rufous bush chat, rufous bush robin and the rufous warbler.It breeds around the Mediterranean and east to Pakistan. It also breeds south of the Sahara from the Sahel region east to Somalia; these African birds are sometimes considered to be a separate species, the African scrub robin (C. minor). It is partially migratory, wintering in Africa (Kenya, South Sudan, Ethiopia, Somalia) and India. This is a very rare visitor to northern Europe.

 

The scientific name is from Ancient Greek. Cercotrichas is from kerkos, "tail" and trikhas, "thrush", and galactotes means resembling milk, from galaktos, "milk".

 

The rufous-tailed scrub robin is a bird of dry open country with bushes and shrubs. It builds its nest a few feet off the ground; there are three to five eggs is a typical clutch.

 

The rufous-tailed scrub robin is larger than the European robin. It has brown upper parts, whitish under parts, and a prominent whitish eye-stripe. The western race has a paler, warmer brown back than birds in southeastern Europe and Asia. The long rufous tail is frequently fanned, showing the black and white tips of the tail feathers. The adult male and female have similar plumage and the juvenile resembles the adult but is paler. These birds feed on insects mostly caught on the ground. Their clear thrush-like song has a sad tone.

Children's Encyclopedia, edited by Arthur Mee, and published in 10 volumes by the Educational Book Company, London. It was published from 1908 to 1964.

A text, in english, from Wikipedia, the free encyclopedia:

 

Ocellaris clownfish

 

he Ocellaris Clownfish, Clownfish or False Percula Clownfish (Amphiprion ocellaris) is a popular aquarium fish. It is very closely related to A. percula, the Orange Clownfish or "True Percula Clownfish", and often lives in association with the sea anemone Heteractis magnifica, using them for shelter and protection. Generally, Ocellaris clownfish are hardier, and slightly less aggressive than its Percula counterpart. Both species are found in coral reefs of the Indo-Pacific, particularly in the Fiji and Tonga regions.

This clown anemonefish can be recognised by its orange colour with three white bars and black markings on the fins. It grows to about eight centimeters (three inches) in length. One can differentiate between Percula (true) and Ocellaris (false) by their respective colors and patterns. Ocellaris are usually less vibrantly colored, and have 11 dorsal fin-spines instead of 10, as on the Percula. Also, the species have different eye arrangements: Percula have bright orange irises, making their eyes appear smaller, whereas Ocellaris have grey/orange irises which make the species eyes appear bigger.

There is a rare melanistic variety hailing from the reefs around Darwin, Australia, that is a darker colour with the normal white stripes. Although not common in the wild, they are becoming more and more popular in the aquarium hobby.

Phylogeny:

The species Amphiprion ocellaris are related to the class Osteichthyes which contains bony fish and ray-finned fish. A. ocellaris is the most basal species in the genus Amphiprion which is closely related to the genera Premnas. The species' most closely related ancestor is Amphiprion percula, the Orange Clownfish. It is thought that A. ocellaris specialized after diverging from the Premnas genus, and scientific evidence confirms that all clownfish belonging to the genus Amphiprion could withstand the stings of only one type of anemone, after further diverging the 28 different species of clownfish including A. ocellaris specialized to be able to resist the poisonous stings of many different species.

Analogous structures:

Clownfish have many structures which are analogous with other species, the distinctive stripes found on the clownfish can be seen in few animals. Lampropeltis triangulum elapsoidesor otherwise known as the Scarlet King Snake has a well-defined pattern of red, black and yellow bands. These two structures both have characterises that are similar in use, the bands of each species help warn off predators if the animal is in danger. These bands also help camouflage both organisms in each of their different environments. The bright orange base striped with white found on the clownfish allows it to be undetected in its surroundings of fluorescent corals and anemones.

Homologous structures:

All fish have a mucus membrane surrounding their scales. The mucus usually contains high amounts of lipids and glycoproteins; however, the family Pomacentridae (anemone fish) have a special adaptation where the mucus coating the species is a great deal thicker. Also the protective layer lacks a specific substance that triggers nematocysts (the stings of an anemone); this allows the fish immunity against the toxic stings. Little is known about the mucus except that it is a genetically inherited trait and passed through the generations of each species. In other families of fish, the mucus is used as protection against harmful bacteria, an osmotic regulator and also aids the fish in nest making. The difference in mucuses has led to the divergent path of anemone fish and other species.

Clownfish are initially male; the largest fish in a group becomes female.

Popular culture:

he 2003 Disney/Pixar film, Finding Nemo featured the clown fish duo, Nemo (voiced by Alexander Gould) a juvenile clownfish, the title character/Marlin's son, and Marlin (voiced by Albert Brooks) as Nemo's overprotective father.

 

Um texto, em português, da Wikipédia, a Enciclopédia livre:

 

Peixe-palhaço

Peixe-palhaço, ou peixe-das-anêmonas é o nome vulgar das espécies da subfamília Amphiprioninae na família Pomacentridae. Existem cerca de 27 espécies, uma das quais pertence ao gênero Premnas, pertencendo os outros ao gênero tipo Amphiprion. Deve o seu nome à forma desalinhada como nada.

As espécies assim designadas são nativas de uma vasta região compreendida em águas tépidas do Pacífico, coexistindo algumas espécies em algumas dessas regiões. São famosos devido à relação ecológica de protocooperação que estabelecem com as anêmonas-do-mar ou, em alguns casos, com corais. As anêmonas providenciam-lhes abrigo, apesar dos tentáculos urticantes a que são imunes, devido à camada de muco que os reveste. O peixe-palhaço esconde-se dos predadores nas anêmonas. Na base das mesmas, botam seus ovos, assegurando a proteção de sua prole. Em retorno, os restos do alimento do peixe-palhaço são utilizados pela anêmona. Uma associação que beneficia os dois parceiros.

Em geral, em cada anémona existe um "harém" que consiste em uma fêmea grande, um macho menor e outros machos não reprodutivos ainda menores. No caso de a fêmea ser removida, o macho reprodutor muda de sexo, num processo dito protandria, e o maior dos machos não reprodutivos torna-se reprodutivo.

Nemo, o protagonista do filme Finding Nemo (Procurando Nemo) é um peixe-palhaço.

 

Peixe fotografado na loja "Brasília Aquários", especializada em aquários de alta tecnologia, localizada no Fashion Mall, na 502 sul Térreo www.brasiliaaquario.com.br

A text, in english, from Wikipedia, the free encyclopedia

Rufous-collared Sparrow (Zonotrichia capensis)

The Rufous-collared Sparrow, Zonotrichia capensis, is an American sparrow which breeds in highlands from the extreme southeast of Mexico to Tierra del Fuego, and on Hispaniola.

This abundant bird is found typically at altitudes between 600 and 4000m, locally lower, in open areas including cultivation, gardens, parks and scrubby second growth. It copes well with urban and suburban environments, but is absent from the Amazon basin. The nest, built by the female, is a cup of plant material lined with fine grasses. It is constructed in matted vegetation on the ground, low in a tree or bush, or lin a niche in a wall. The female lays two or three brown-blotched greenish-blue eggs, which she incubates for 12-14 days. The male helps in feeding the chicks.

The Rufous-collared Sparrow is 13.5-15 cm long and weighs 20-25 g. The adult has a stubby grey bill and a grey head with broad black stripes on the crown sides and thinner stripes through the eye and below the cheeks. The nape and breast sides are rufous and the upperpart are black-streaked buff-brown. There are two white wing bars. The throat is white, and the underparts are off-white, becoming brown on the flanks and with a black breast patch.

Young birds have a duller, indistinct head pattern, with brown stripes and a buff ground colour. They lack the rufous colllar, and have streaked underparts.

There are between 25 and 29 subspecies. In general, the smaller forms occur in coastal mountains, intermmediate birds in the Andes, and large, darker, forms breed on the tepuis. The largest tepui subspecies, Z. c. perezchincillae has grey underparts, and the rufous collar extends as a black band of freckles across the breast. This form might be separable as a distinct species.

The Rufous-collared Sparrow has extensive geograpical variation in its vocalisations (see section below), but calls include a sharp tsip. The male’s song, given from a low perch, typically includes slurred whistles with or without a final trill, tee-teeooo, e’e’e’e’e, or teeooo, teeeee.

The Rufous-collared Sparrow feeds on the ground on seeds, fallen grain, insects and spiders. It is usually in pairs which hold small teritories or in small flocks. It is tame and approachable.

* Byers, Olsson and Curson, Buntings and Sparrows ISBN 1-873403-19-4

* Hilty, Birds of Venezuela, ISBN 0-7136-6418-5

* Stiles and Skutch, A guide to the birds of Costa Rica, ISBN 0-8014-9600-4

* Handford, Paul. 2005 Latin accents: song dialects in a South American sparrow. Birding 37(5): 510-519.

 

Textos em português:

Tico-Tico (Zonotrichia capensis) - Rufous-collared Sparrow.

Muito obrigado, mais uma vez, ao Marcus pela identificação deste passarinho.

15cm. Identificação: lembra um pouco o pardal, mas apresenta listras branco e pretas no topo da cabeça e um pequeno topete.

É uma ave muito conhecida , presente até mesmo em músicas populares, o tico-tico é bem conhecido não só por ser comum, mas também por não ter medo do ser humano. Nada arisco, é possível chegar a poucos metros desta ave sem que ela se incomode e em locais onde está acostumada pode até mesmo comer na mão.

Alimenta-se de pequenos invertebrados, sementes e pequenos frutos. Aprende a comer em comedouros artificiais, chegando ate mesmo a entrar em casas.

Muito comum em fazendas, também ocorre em cidades, contanto que sejam bem arborizadas.

Os machos são territoriais e podem brigar entre si. Chegam até mesmo a brigar contra a própria imagem refletida em vidros e espelhos retrovisores de carros.

O ninho é geralmente construído em árvores baixas ou trepadeiras, podendo ser até mesmo construído diretamente no chão. A fêmea alimenta os filhotes sozinha.

É a principal vítima do chopim ( Molothrus bonariensis ), que bota seus ovos no ninho do tico-tico, que os choca e alimenta os filhotes como se fossem seus. Os filhotes de chopim, muito maiores e mais fortes matam os ``irmãos´´ tico-ticos. Chega a ser revoltante ver a fêmea de tico-tico alimentando os filhotes de chopim, maiores que ela própria e implorando por comida o tempo todo.

A população do tico-tico tem decaído em alguns locais como na cidade de São Paulo e esta decadência tem sido atribuída, entre outros possíveis fatores, ao aumento na população dos chopins.

Texto do site Biblioteca Digital de Ciências, no endereço: www.bdc.ib.unicamp.br/lte/visualizar_material.php?id_mate...

Enviado em 22/02/2007, 16:34 por Rodrigo Girardi Santiago

Esta espécie é muito conhecida pelo seu constante convívio com o ser humano. Seu canto diurno tem 4 ou 5 assobios claros e bem pronunciados e à noite, ou em situações de perigo, mesmo durante o dia, emite o chamado canto noturno que é forte e diferente do primeiro.

Alimentação: sementes e insetos, apanhados geralmente no solo onde se movimenta aos pulinhos.

Nidificação: constróem o ninho, em forma de tijela, em arbustos, moitas de capins, barrancos e mesmo no chão. Utilizam raízes e ramos no trançado externo. Os 3 a 5 ovos medem cerca de 21 mm x 15 mm e são verde-amarelados claros cobertos por pontos pardo-avermelhados ou cor-de-vinho. Após 12 ou 13 dias de incubação, os filhotes, ao nascer, são alimentados pelos pais por uma esfera de artrópodes amassados; à medida que crescem, passam a receber insetos inteiros presos às maxilas dos pais. Os filhotes abandonam o ninho 9 a 12 dias após o nascimento, tornando-se independentes com cerca de 20 a 30 dias de vida. Os ninhos de tico-tico são fortemente parasitados pelo chopim (Molothrus bonariensis), sendo esta uma das possíveis causas do declínio de suas populações, outrora muito mais numerosas.

Hábitat: áreas abertas como campos, jardins e praças urbanas com vegetação.

Fonte: HOFLING, E. e ALMEIDA, H. F., "Aves do Campus", EDUSP, 1995.

www.fsc.ufsc.br/~canzian/bau/passaro/avesurbanas/tico-tic...

Eiffel Tower

From Wikipedia, the free encyclopedia

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This article is about the landmark in Paris, France. For other uses, see Eiffel Tower (disambiguation).

"300-metre tower" and "Tour Eiffel" redirect here. For other tall towers, see List of tallest towers. For other uses, see Tour Eiffel (disambiguation).

The Eiffel Tower

La tour Eiffel

Tour Eiffel Wikimedia Commons.jpg

Seen from the Champ de Mars

Wikimedia | © OpenStreetMap

Record height

Tallest in the world from 1889 to 1930[I]

General information

TypeObservation tower

Broadcasting tower

Location7th arrondissement, Paris, France

Coordinates48°51′29.6″N 2°17′40.2″ECoordinates: 48°51′29.6″N 2°17′40.2″E

Construction started28 January 1887; 134 years ago

Completed15 March 1889; 132 years ago

Opening31 March 1889; 132 years ago

OwnerCity of Paris, France

ManagementSociété d'Exploitation de la Tour Eiffel (SETE)

Height

Architectural300 m (984 ft)[1]

Tip324 m (1,063 ft)[1]

Top floor276 m (906 ft)[1]

Technical details

Floor count3[2]

Lifts/elevators8[2]

Design and construction

ArchitectStephen Sauvestre

Structural engineerMaurice Koechlin

Émile Nouguier

Main contractorCompagnie des Etablissements Eiffel

Website

toureiffel.paris/en

References

I. ^ Eiffel Tower at Emporis

File:Eiffel Tower Drone 4k-Qx c1X3zfEc-313-251.webm

Eiffel Tower Drone

The Eiffel Tower (/ˈaɪfəl/ EYE-fəl; French: tour Eiffel [tuʁ‿ɛfɛl] (About this soundlisten)) is a wrought-iron lattice tower on the Champ de Mars in Paris, France. It is named after the engineer Gustave Eiffel, whose company designed and built the tower.

 

Locally nicknamed "La dame de fer" (French for "Iron Lady"), it was constructed from 1887 to 1889 as the entrance to the 1889 World's Fair and was initially criticised by some of France's leading artists and intellectuals for its design, but it has become a global cultural icon of France and one of the most recognisable structures in the world.[3] The Eiffel Tower is the most visited monument with an entrance fee in the world; 6.91 million people ascended it in 2015.

 

The tower is 324 metres (1,063 ft) tall, about the same height as an 81-storey building, and the tallest structure in Paris. Its base is square, measuring 125 metres (410 ft) on each side. During its construction, the Eiffel Tower surpassed the Washington Monument to become the tallest man-made structure in the world, a title it held for 41 years until the Chrysler Building in New York City was finished in 1930. It was the first structure in the world to surpass both the 200-metre and 300-metre mark in height. Due to the addition of a broadcasting aerial at the top of the tower in 1957, it is now taller than the Chrysler Building by 5.2 metres (17 ft). Excluding transmitters, the Eiffel Tower is the second tallest free-standing structure in France after the Millau Viaduct.

 

The tower has three levels for visitors, with restaurants on the first and second levels. The top level's upper platform is 276 m (906 ft) above the ground – the highest observation deck accessible to the public in the European Union. Tickets can be purchased to ascend by stairs or lift to the first and second levels. The climb from ground level to the first level is over 300 steps, as is the climb from the first level to the second. Although there is a staircase to the top level, it is usually accessible only by lift.

  

Contents

1History

1.1Origin

1.2Artists' protest

1.3Construction

1.3.1Lifts

1.4Inauguration and the 1889 exposition

1.5Subsequent events

2Design

2.1Material

2.2Wind considerations

2.3Accommodation

2.4Passenger lifts

2.5Engraved names

2.6Aesthetics

2.7Maintenance

3Tourism

3.1Transport

3.2Popularity

3.3Restaurants

4Replicas

5Communications

5.1FM radio

5.2Digital television

6Illumination copyright

7Height changes

8Taller structures

8.1Lattice towers taller than the Eiffel Tower

8.2Structures in France taller than the Eiffel Tower

9See also

10References

10.1Notes

10.2Bibliography

11External links

History

Origin

The design of the Eiffel Tower is attributed to Maurice Koechlin and Émile Nouguier, two senior engineers working for the Compagnie des Établissements Eiffel. It was envisioned after discussion about a suitable centrepiece for the proposed 1889 Exposition Universelle, a world's fair to celebrate the centennial of the French Revolution. Eiffel openly acknowledged that inspiration for a tower came from the Latting Observatory built in New York City in 1853.[4] In May 1884, working at home, Koechlin made a sketch of their idea, described by him as "a great pylon, consisting of four lattice girders standing apart at the base and coming together at the top, joined together by metal trusses at regular intervals".[5] Eiffel initially showed little enthusiasm, but he did approve further study, and the two engineers then asked Stephen Sauvestre, the head of the company's architectural department, to contribute to the design. Sauvestre added decorative arches to the base of the tower, a glass pavilion to the first level, and other embellishments.

  

First drawing of the Eiffel Tower by Maurice Koechlin including size comparison with other Parisian landmarks such as Notre Dame de Paris, the Statue of Liberty and the Vendôme Column

The new version gained Eiffel's support: he bought the rights to the patent on the design which Koechlin, Nougier, and Sauvestre had taken out, and the design was put on display at the Exhibition of Decorative Arts in the autumn of 1884 under the company name. On 30 March 1885, Eiffel presented his plans to the Société des Ingénieurs Civils; after discussing the technical problems and emphasising the practical uses of the tower, he finished his talk by saying the tower would symbolise

[n]ot only the art of the modern engineer, but also the century of Industry and Science in which we are living, and for which the way was prepared by the great scientific movement of the eighteenth century and by the Revolution of 1789, to which this monument will be built as an expression of France's gratitude.[6]

 

Little progress was made until 1886, when Jules Grévy was re-elected as president of France and Édouard Lockroy was appointed as minister for trade. A budget for the exposition was passed and, on 1 May, Lockroy announced an alteration to the terms of the open competition being held for a centrepiece to the exposition, which effectively made the selection of Eiffel's design a foregone conclusion, as entries had to include a study for a 300 m (980 ft) four-sided metal tower on the Champ de Mars.[6] (A 300-metre tower was then considered a herculean engineering effort). On 12 May, a commission was set up to examine Eiffel's scheme and its rivals, which, a month later, decided that all the proposals except Eiffel's were either impractical or lacking in details.

 

After some debate about the exact location of the tower, a contract was signed on 8 January 1887. Eiffel signed it acting in his own capacity rather than as the representative of his company, the contract granting him 1.5 million francs toward the construction costs: less than a quarter of the estimated 6.5 million francs. Eiffel was to receive all income from the commercial exploitation of the tower during the exhibition and for the next 20 years. He later established a separate company to manage the tower, putting up half the necessary capital himself.[7]

 

Artists' protest

 

Caricature of Gustave Eiffel comparing the Eiffel tower to the Pyramids, published in Le Temps, February 14, 1887.

The proposed tower had been a subject of controversy, drawing criticism from those who did not believe it was feasible and those who objected on artistic grounds. Prior to the Eiffel Tower's construction, no structure had ever been constructed to a height of 300 m, or even 200 m for that matter,[8] and many people believed it was impossible. These objections were an expression of a long-standing debate in France about the relationship between architecture and engineering. It came to a head as work began at the Champ de Mars: a "Committee of Three Hundred" (one member for each metre of the tower's height) was formed, led by the prominent architect Charles Garnier and including some of the most important figures of the arts, such as William-Adolphe Bouguereau, Guy de Maupassant, Charles Gounod and Jules Massenet. A petition called "Artists against the Eiffel Tower" was sent to the Minister of Works and Commissioner for the Exposition, Adolphe Alphand, and it was published by Le Temps on 14 February 1887:

 

We, writers, painters, sculptors, architects and passionate devotees of the hitherto untouched beauty of Paris, protest with all our strength, with all our indignation in the name of slighted French taste, against the erection … of this useless and monstrous Eiffel Tower … To bring our arguments home, imagine for a moment a giddy, ridiculous tower dominating Paris like a gigantic black smokestack, crushing under its barbaric bulk Notre Dame, the Tour Saint-Jacques, the Louvre, the Dome of les Invalides, the Arc de Triomphe, all of our humiliated monuments will disappear in this ghastly dream. And for twenty years … we shall see stretching like a blot of ink the hateful shadow of the hateful column of bolted sheet metal.[9]

  

A calligram by Guillaume Apollinaire

Gustave Eiffel responded to these criticisms by comparing his tower to the Egyptian pyramids: "My tower will be the tallest edifice ever erected by man. Will it not also be grandiose in its way? And why would something admirable in Egypt become hideous and ridiculous in Paris?"[10] These criticisms were also dealt with by Édouard Lockroy in a letter of support written to Alphand, sardonically saying,[11] "Judging by the stately swell of the rhythms, the beauty of the metaphors, the elegance of its delicate and precise style, one can tell this protest is the result of collaboration of the most famous writers and poets of our time", and he explained that the protest was irrelevant since the project had been decided upon months before, and construction on the tower was already under way.

 

Indeed, Garnier was a member of the Tower Commission that had examined the various proposals, and had raised no objection. Eiffel was similarly unworried, pointing out to a journalist that it was premature to judge the effect of the tower solely on the basis of the drawings, that the Champ de Mars was distant enough from the monuments mentioned in the protest for there to be little risk of the tower overwhelming them, and putting the aesthetic argument for the tower: "Do not the laws of natural forces always conform to the secret laws of harmony?"[12]

 

Some of the protesters changed their minds when the tower was built; others remained unconvinced.[13] Guy de Maupassant supposedly ate lunch in the tower's restaurant every day because it was the one place in Paris where the tower was not visible.[14]

 

By 1918, it had become a symbol of Paris and of France after Guillaume Apollinaire wrote a nationalist poem in the shape of the tower (a calligram) to express his feelings about the war against Germany.[15] Today, it is widely considered to be a remarkable piece of structural art, and is often featured in films and literature.

 

Construction

 

Foundations of the Eiffel Tower

Work on the foundations started on 28 January 1887.[16] Those for the east and south legs were straightforward, with each leg resting on four 2 m (6.6 ft) concrete slabs, one for each of the principal girders of each leg. The west and north legs, being closer to the river Seine, were more complicated: each slab needed two piles installed by using compressed-air caissons 15 m (49 ft) long and 6 m (20 ft) in diameter driven to a depth of 22 m (72 ft)[17] to support the concrete slabs, which were 6 m (20 ft) thick. Each of these slabs supported a block of limestone with an inclined top to bear a supporting shoe for the ironwork.

 

Each shoe was anchored to the stonework by a pair of bolts 10 cm (4 in) in diameter and 7.5 m (25 ft) long. The foundations were completed on 30 June, and the erection of the ironwork began. The visible work on-site was complemented by the enormous amount of exacting preparatory work that took place behind the scenes: the drawing office produced 1,700 general drawings and 3,629 detailed drawings of the 18,038 different parts needed.[18] The task of drawing the components was complicated by the complex angles involved in the design and the degree of precision required: the position of rivet holes was specified to within 1 mm (0.04 in) and angles worked out to one second of arc.[19] The finished components, some already riveted together into sub-assemblies, arrived on horse-drawn carts from a factory in the nearby Parisian suburb of Levallois-Perret and were first bolted together, with the bolts being replaced with rivets as construction progressed. No drilling or shaping was done on site: if any part did not fit, it was sent back to the factory for alteration. In all, 18,038 pieces were joined together using 2.5 million rivets.[16]

 

At first, the legs were constructed as cantilevers, but about halfway to the first level construction was paused to create a substantial timber scaffold. This renewed concerns about the structural integrity of the tower, and sensational headlines such as "Eiffel Suicide!" and "Gustave Eiffel Has Gone Mad: He Has Been Confined in an Asylum" appeared in the tabloid press.[20] At this stage, a small "creeper" crane designed to move up the tower was installed in each leg. They made use of the guides for the lifts which were to be fitted in the four legs. The critical stage of joining the legs at the first level was completed by the end of March 1888.[16] Although the metalwork had been prepared with the utmost attention to detail, provision had been made to carry out small adjustments to precisely align the legs; hydraulic jacks were fitted to the shoes at the base of each leg, capable of exerting a force of 800 tonnes, and the legs were intentionally constructed at a slightly steeper angle than necessary, being supported by sandboxes on the scaffold. Although construction involved 300 on-site employees,[16] due to Eiffel's safety precautions and the use of movable gangways, guardrails and screens, only one person died.[21]

  

18 July 1887:

The start of the erection of the metalwork

   

7 December 1887:

Construction of the legs with scaffolding

   

20 March 1888:

Completion of the first level

   

15 May 1888:

Start of construction on the second stage

   

21 August 1888:

Completion of the second level

   

26 December 1888:

Construction of the upper stage

   

15 March 1889:

Construction of the cupola

 

Lifts

 

The Roux, Combaluzier & Lepape lifts during construction. Note the drive sprockets and chain in the foreground.

Equipping the tower with adequate and safe passenger lifts was a major concern of the government commission overseeing the Exposition. Although some visitors could be expected to climb to the first level, or even the second, lifts clearly had to be the main means of ascent.[22]

 

Constructing lifts to reach the first level was relatively straightforward: the legs were wide enough at the bottom and so nearly straight that they could contain a straight track, and a contract was given to the French company Roux, Combaluzier & Lepape for two lifts to be fitted in the east and west legs.[23] Roux, Combaluzier & Lepape used a pair of endless chains with rigid, articulated links to which the car was attached. Lead weights on some links of the upper or return sections of the chains counterbalanced most of the car's weight. The car was pushed up from below, not pulled up from above: to prevent the chain buckling, it was enclosed in a conduit. At the bottom of the run, the chains passed around 3.9 m (12 ft 10 in) diameter sprockets. Smaller sprockets at the top guided the chains.[23]

  

The Otis lifts originally fitted in the north and south legs

Installing lifts to the second level was more of a challenge because a straight track was impossible. No French company wanted to undertake the work. The European branch of Otis Brothers & Company submitted a proposal but this was rejected: the fair's charter ruled out the use of any foreign material in the construction of the tower. The deadline for bids was extended but still no French companies put themselves forward, and eventually the contract was given to Otis in July 1887.[24] Otis were confident they would eventually be given the contract and had already started creating designs.[citation needed]

 

The car was divided into two superimposed compartments, each holding 25 passengers, with the lift operator occupying an exterior platform on the first level. Motive power was provided by an inclined hydraulic ram 12.67 m (41 ft 7 in) long and 96.5 cm (38.0 in) in diameter in the tower leg with a stroke of 10.83 m (35 ft 6 in): this moved a carriage carrying six sheaves. Five fixed sheaves were mounted higher up the leg, producing an arrangement similar to a block and tackle but acting in reverse, multiplying the stroke of the piston rather than the force generated. The hydraulic pressure in the driving cylinder was produced by a large open reservoir on the second level. After being exhausted from the cylinder, the water was pumped back up to the reservoir by two pumps in the machinery room at the base of the south leg. This reservoir also provided power to the lifts to the first level.[citation needed]

 

The original lifts for the journey between the second and third levels were supplied by Léon Edoux. A pair of 81 m (266 ft) hydraulic rams were mounted on the second level, reaching nearly halfway up to the third level. One lift car was mounted on top of these rams: cables ran from the top of this car up to sheaves on the third level and back down to a second car. Each car only travelled half the distance between the second and third levels and passengers were required to change lifts halfway by means of a short gangway. The 10-ton cars each held 65 passengers.[25]

 

Inauguration and the 1889 exposition

 

View of the 1889 World's Fair

The main structural work was completed at the end of March 1889 and, on 31 March, Eiffel celebrated by leading a group of government officials, accompanied by representatives of the press, to the top of the tower.[13] Because the lifts were not yet in operation, the ascent was made by foot, and took over an hour, with Eiffel stopping frequently to explain various features. Most of the party chose to stop at the lower levels, but a few, including the structural engineer, Émile Nouguier, the head of construction, Jean Compagnon, the President of the City Council, and reporters from Le Figaro and Le Monde Illustré, completed the ascent. At 2:35 pm, Eiffel hoisted a large Tricolour to the accompaniment of a 25-gun salute fired at the first level.[26]

 

There was still work to be done, particularly on the lifts and facilities, and the tower was not opened to the public until nine days after the opening of the exposition on 6 May; even then, the lifts had not been completed. The tower was an instant success with the public, and nearly 30,000 visitors made the 1,710-step climb to the top before the lifts entered service on 26 May.[27] Tickets cost 2 francs for the first level, 3 for the second, and 5 for the top, with half-price admission on Sundays,[28] and by the end of the exhibition there had been 1,896,987 visitors.[3]

 

After dark, the tower was lit by hundreds of gas lamps, and a beacon sent out three beams of red, white and blue light. Two searchlights mounted on a circular rail were used to illuminate various buildings of the exposition. The daily opening and closing of the exposition were announced by a cannon at the top.[citation needed]

  

Illumination of the tower at night during the exposition

On the second level, the French newspaper Le Figaro had an office and a printing press, where a special souvenir edition, Le Figaro de la Tour, was made. There was also a pâtisserie.[citation needed]

 

At the top, there was a post office where visitors could send letters and postcards as a memento of their visit. Graffitists were also catered for: sheets of paper were mounted on the walls each day for visitors to record their impressions of the tower. Gustave Eiffel described some of the responses as vraiment curieuse ("truly curious").[29]

 

Famous visitors to the tower included the Prince of Wales, Sarah Bernhardt, "Buffalo Bill" Cody (his Wild West show was an attraction at the exposition) and Thomas Edison.[27] Eiffel invited Edison to his private apartment at the top of the tower, where Edison presented him with one of his phonographs, a new invention and one of the many highlights of the exposition.[30] Edison signed the guestbook with this message:

To M Eiffel the Engineer the brave builder of so gigantic and original specimen of modern Engineering from one who has the greatest respect and admiration for all Engineers including the Great Engineer the Bon Dieu, Thomas Edison.

 

Eiffel had a permit for the tower to stand for 20 years. It was to be dismantled in 1909, when its ownership would revert to the City of Paris. The City had planned to tear it down (part of the original contest rules for designing a tower was that it should be easy to dismantle) but as the tower proved to be valuable for radio telegraphy, it was allowed to remain after the expiry of the permit, and from 1910 it also became part of the International Time Service.[31]

 

Eiffel made use of his apartment at the top of the tower to carry out meteorological observations, and also used the tower to perform experiments on the action of air resistance on falling bodies.[32]

 

Subsequent events

File:Vue Lumière No 992 - Panorama pendant l'ascension de la Tour Eiffel (1898).ogv

Panoramic view during ascent of the Eiffel Tower by the Lumière brothers, 1898

File:Reichelt.ogv

Franz Reichelt's preparations and fatal jump from the Eiffel Tower

For the 1900 Exposition Universelle, the lifts in the east and west legs were replaced by lifts running as far as the second level constructed by the French firm Fives-Lille. These had a compensating mechanism to keep the floor level as the angle of ascent changed at the first level, and were driven by a similar hydraulic mechanism to the Otis lifts, although this was situated at the base of the tower. Hydraulic pressure was provided by pressurised accumulators located near this mechanism.[24] At the same time the lift in the north pillar was removed and replaced by a staircase to the first level. The layout of both first and second levels was modified, with the space available for visitors on the second level. The original lift in the south pillar was removed 13 years later.[citation needed]

 

On 19 October 1901, Alberto Santos-Dumont, flying his No.6 airship, won a 100,000-franc prize offered by Henri Deutsch de la Meurthe for the first person to make a flight from St. Cloud to the Eiffel Tower and back in less than half an hour.[33]

 

Many innovations took place at the Eiffel Tower in the early 20th century. In 1910, Father Theodor Wulf measured radiant energy at the top and bottom of the tower. He found more at the top than expected, incidentally discovering what are known today as cosmic rays.[34] Just two years later, on 4 February 1912, Austrian tailor Franz Reichelt died after jumping from the first level of the tower (a height of 57 m) to demonstrate his parachute design.[35] In 1914, at the outbreak of World War I, a radio transmitter located in the tower jammed German radio communications, seriously hindering their advance on Paris and contributing to the Allied victory at the First Battle of the Marne.[36] From 1925 to 1934, illuminated signs for Citroën adorned three of the tower's sides, making it the tallest advertising space in the world at the time.[37] In April 1935, the tower was used to make experimental low-resolution television transmissions, using a shortwave transmitter of 200 watts power. On 17 November, an improved 180-line transmitter was installed.[38]

 

On two separate but related occasions in 1925, the con artist Victor Lustig "sold" the tower for scrap metal.[39] A year later, in February 1926, pilot Leon Collet was killed trying to fly under the tower. His aircraft became entangled in an aerial belonging to a wireless station.[40] A bust of Gustave Eiffel by Antoine Bourdelle was unveiled at the base of the north leg on 2 May 1929.[41] In 1930, the tower lost the title of the world's tallest structure when the Chrysler Building in New York City was completed.[42] In 1938, the decorative arcade around the first level was removed.[43]

  

American soldiers watch the French flag flying on the Eiffel Tower, c. 25 August 1944

Upon the German occupation of Paris in 1940, the lift cables were cut by the French. The tower was closed to the public during the occupation and the lifts were not repaired until 1946.[44] In 1940, German soldiers had to climb the tower to hoist a swastika-centered Reichskriegsflagge,[45] but the flag was so large it blew away just a few hours later, and was replaced by a smaller one.[46] When visiting Paris, Hitler chose to stay on the ground. When the Allies were nearing Paris in August 1944, Hitler ordered General Dietrich von Choltitz, the military governor of Paris, to demolish the tower along with the rest of the city. Von Choltitz disobeyed the order.[47] On 25 June, before the Germans had been driven out of Paris, the German flag was replaced with a Tricolour by two men from the French Naval Museum, who narrowly beat three men led by Lucien Sarniguet, who had lowered the Tricolour on 13 June 1940 when Paris fell to the Germans.[44]

 

A fire started in the television transmitter on 3 January 1956, damaging the top of the tower. Repairs took a year, and in 1957, the present radio aerial was added to the top.[48] In 1964, the Eiffel Tower was officially declared to be a historical monument by the Minister of Cultural Affairs, André Malraux.[49] A year later, an additional lift system was installed in the north pillar.[50]

 

According to interviews, in 1967, Montreal Mayor Jean Drapeau negotiated a secret agreement with Charles de Gaulle for the tower to be dismantled and temporarily relocated to Montreal to serve as a landmark and tourist attraction during Expo 67. The plan was allegedly vetoed by the company operating the tower out of fear that the French government could refuse permission for the tower to be restored in its original location.[51]

  

Base of the Eiffel Tower

In 1982, the original lifts between the second and third levels were replaced after 97 years in service. These had been closed to the public between November and March because the water in the hydraulic drive tended to freeze. The new cars operate in pairs, with one counterbalancing the other, and perform the journey in one stage, reducing the journey time from eight minutes to less than two minutes. At the same time, two new emergency staircases were installed, replacing the original spiral staircases. In 1983, the south pillar was fitted with an electrically driven Otis lift to serve the Jules Verne restaurant.[citation needed] The Fives-Lille lifts in the east and west legs, fitted in 1899, were extensively refurbished in 1986. The cars were replaced, and a computer system was installed to completely automate the lifts. The motive power was moved from the water hydraulic system to a new electrically driven oil-filled hydraulic system, and the original water hydraulics were retained solely as a counterbalance system.[50] A service lift was added to the south pillar for moving small loads and maintenance personnel three years later.[citation needed]

 

Robert Moriarty flew a Beechcraft Bonanza under the tower on 31 March 1984.[52] In 1987, A.J. Hackett made one of his first bungee jumps from the top of the Eiffel Tower, using a special cord he had helped develop. Hackett was arrested by the police.[53] On 27 October 1991, Thierry Devaux, along with mountain guide Hervé Calvayrac, performed a series of acrobatic figures while bungee jumping from the second floor of the tower. Facing the Champ de Mars, Devaux used an electric winch between figures to go back up to the second floor. When firemen arrived, he stopped after the sixth jump.[54]

  

The tower is the focal point of New Year's Eve and Bastille Day (14 July) celebrations in Paris.

For its "Countdown to the Year 2000" celebration on 31 December 1999, flashing lights and high-powered searchlights were installed on the tower. During the last three minutes of the year, the lights were turned on starting from the base of the tower and continuing to the top to welcome 2000 with a huge fireworks show. An exhibition above a cafeteria on the first floor commemorates this event. The searchlights on top of the tower made it a beacon in Paris's night sky, and 20,000 flashing bulbs gave the tower a sparkly appearance for five minutes every hour on the hour.[55]

 

The lights sparkled blue for several nights to herald the new millennium on 31 December 2000. The sparkly lighting continued for 18 months until July 2001. The sparkling lights were turned on again on 21 June 2003, and the display was planned to last for 10 years before they needed replacing.[56]

 

The tower received its 200,000,000th guest on 28 November 2002.[57] The tower has operated at its maximum capacity of about 7 million visitors per year since 2003.[58] In 2004, the Eiffel Tower began hosting a seasonal ice rink on the first level.[59] A glass floor was installed on the first level during the 2014 refurbishment.[60]

 

In 2016, during Valentine's Day, the performance UN BATTEMENT [61] by French artist Milène Guermont unfolds among the Eiffel Tower, the Montparnasse Tower and the contemporary artwork PHARES installed on the Place de la Concorde. This interactive pyramid-shaped sculpture allows the public to transmit the beating of their hearts thanks to a cardiac sensor. The Eiffel Tower and the Montparnasse Tower also light up to the rhythm of PHARES. This is the first time that the Eiffel Tower has interacted with a work of art.[citation needed]

 

Design

Material

 

The Eiffel Tower from below

The puddled iron (wrought iron) of the Eiffel Tower weighs 7,300 tonnes,[62] and the addition of lifts, shops and antennae have brought the total weight to approximately 10,100 tonnes.[63] As a demonstration of the economy of design, if the 7,300 tonnes of metal in the structure were melted down, it would fill the square base, 125 metres (410 ft) on each side, to a depth of only 6.25 cm (2.46 in) assuming the density of the metal to be 7.8 tonnes per cubic metre.[64] Additionally, a cubic box surrounding the tower (324 m × 125 m × 125 m) would contain 6,200 tonnes of air, weighing almost as much as the iron itself. Depending on the ambient temperature, the top of the tower may shift away from the sun by up to 18 cm (7 in) due to thermal expansion of the metal on the side facing the sun.[65]

 

Wind considerations

When it was built, many were shocked by the tower's daring form. Eiffel was accused of trying to create something artistic with no regard to the principles of engineering. However, Eiffel and his team – experienced bridge builders – understood the importance of wind forces, and knew that if they were going to build the tallest structure in the world, they had to be sure it could withstand them. In an interview with the newspaper Le Temps published on 14 February 1887, Eiffel said:

 

Is it not true that the very conditions which give strength also conform to the hidden rules of harmony? … Now to what phenomenon did I have to give primary concern in designing the Tower? It was wind resistance. Well then! I hold that the curvature of the monument's four outer edges, which is as mathematical calculation dictated it should be … will give a great impression of strength and beauty, for it will reveal to the eyes of the observer the boldness of the design as a whole.[66]

 

He used graphical methods to determine the strength of the tower and empirical evidence to account for the effects of wind, rather than a mathematical formula. Close examination of the tower reveals a basically exponential shape.[67] All parts of the tower were overdesigned to ensure maximum resistance to wind forces. The top half was even assumed to have no gaps in the latticework.[68] In the years since it was completed, engineers have put forward various mathematical hypotheses in an attempt to explain the success of the design. The most recent, devised in 2004 after letters sent by Eiffel to the French Society of Civil Engineers in 1885 were translated into English, is described as a non-linear integral equation based on counteracting the wind pressure on any point of the tower with the tension between the construction elements at that point.[67]

 

The Eiffel Tower sways by up to 9 cm (3.5 in) in the wind.[69]

 

Accommodation

 

Gustave Eiffel's apartment

When originally built, the first level contained three restaurants – one French, one Russian and one Flemish — and an "Anglo-American Bar". After the exposition closed, the Flemish restaurant was converted to a 250-seat theatre. A promenade 2.6-metre (8 ft 6 in) wide ran around the outside of the first level. At the top, there were laboratories for various experiments, and a small apartment reserved for Gustave Eiffel to entertain guests, which is now open to the public, complete with period decorations and lifelike mannequins of Eiffel and some of his notable guests.[70]

 

In May 2016, an apartment was created on the first level to accommodate four competition winners during the UEFA Euro 2016 football tournament in Paris in June. The apartment has a kitchen, two bedrooms, a lounge, and views of Paris landmarks including the Seine, Sacré-Cœur, and the Arc de Triomphe.[71]

 

Passenger lifts

The arrangement of the lifts has been changed several times during the tower's history. Given the elasticity of the cables and the time taken to align the cars with the landings, each lift, in normal service, takes an average of 8 minutes and 50 seconds to do the round trip, spending an average of 1 minute and 15 seconds at each level. The average journey time between levels is 1 minute. The original hydraulic mechanism is on public display in a small museum at the base of the east and west legs. Because the mechanism requires frequent lubrication and maintenance, public access is often restricted. The rope mechanism of the north tower can be seen as visitors exit the lift.[72]

 

Engraved names

Main article: List of the 72 names on the Eiffel Tower

 

Names engraved on the tower

Gustave Eiffel engraved on the tower the names of 72 French scientists, engineers and mathematicians in recognition of their contributions to the building of the tower. Eiffel chose this "invocation of science" because of his concern over the artists' protest. At the beginning of the 20th century, the engravings were painted over, but they were restored in 1986–87 by the Société Nouvelle d'exploitation de la Tour Eiffel, a company operating the tower.[73]

 

Aesthetics

The tower is painted in three shades: lighter at the top, getting progressively darker towards the bottom to complement the Parisian sky.[74] It was originally reddish brown; this changed in 1968 to a bronze colour known as "Eiffel Tower Brown".[75]

 

The only non-structural elements are the four decorative grill-work arches, added in Sauvestre's sketches, which served to make the tower look more substantial and to make a more impressive entrance to the exposition.[76]

 

A pop-culture movie cliché is that the view from a Parisian window always includes the tower.[77] In reality, since zoning restrictions limit the height of most buildings in Paris to seven storeys, only a small number of tall buildings have a clear view of the tower.[78]

 

Maintenance

Maintenance of the tower includes applying 60 tons of paint every seven years to prevent it from rusting. The tower has been completely repainted at least 19 times since it was built. Lead paint was still being used as recently as 2001 when the practice was stopped out of concern for the environment.[56][79]

  

Panorama of Paris from the Tour Eiffel

Panorama of Paris and its suburbs from the top of the Eiffel Tower

Tourism

Transport

The nearest Paris Métro station is Bir-Hakeim and the nearest RER station is Champ de Mars-Tour Eiffel.[80] The tower itself is located at the intersection of the quai Branly and the Pont d'Iéna.

 

Popularity

 

Number of visitors per year between 1889 and 2004

More than 250 million people have visited the tower since it was completed in 1889.[3] In 2015, there were 6.91 million visitors.[81] The tower is the most-visited paid monument in the world.[82] An average of 25,000 people ascend the tower every day which can result in long queues.[83]

 

Restaurants

The tower has two restaurants: Le 58 Tour Eiffel on the first level, and Le Jules Verne, a gourmet restaurant with its own lift on the second level. This restaurant has one star in the Michelin Red Guide. It was run by the multi-Michelin star chef Alain Ducasse from 2007 to 2017.[84] Starting May 2019, it will be managed by three star chef Frédéric Anton.[85] It owes its name to the famous science-fiction writer Jules Verne. Additionally, there is a champagne bar at the top of the Eiffel Tower.

 

From 1937 until 1981, there was a restaurant near the top of the tower. It was removed due to structural considerations; engineers had determined it was too heavy and was causing the tower to sag.[86] This restaurant was sold to an American restaurateur and transported to New York and then New Orleans. It was rebuilt on the edge of New Orleans' Garden District as a restaurant and later event hall.[87]

 

Replicas

 

Replica at the Paris Las Vegas Hotel, Nevada, United States.

Main article: List of Eiffel Tower replicas

As one of the most iconic landmarks in the world, the Eiffel Tower has been the inspiration for the creation of many replicas and similar towers. An early example is Blackpool Tower in England. The mayor of Blackpool, Sir John Bickerstaffe, was so impressed on seeing the Eiffel Tower at the 1889 exposition that he commissioned a similar tower to be built in his town. It opened in 1894 and is 158.1 m (518 ft) tall.[88] Tokyo Tower in Japan, built as a communications tower in 1958, was also inspired by the Eiffel Tower.[89]

 

There are various scale models of the tower in the United States, including a half-scale version at the Paris Las Vegas, Nevada, one in Paris, Texas built in 1993, and two 1:3 scale models at Kings Island, located in Mason, Ohio, and Kings Dominion, Virginia, amusement parks opened in 1972 and 1975 respectively. Two 1:3 scale models can be found in China, one in Durango, Mexico that was donated by the local French community, and several across Europe.[90]

 

In 2011, the TV show Pricing the Priceless on the National Geographic Channel speculated that a full-size replica of the tower would cost approximately US$480 million to build.[91] This would be more than ten times the cost of the original (nearly 8 million in 1890 Francs; ~US$40 million in 2018 dollars).

 

Communications

 

Top of the Eiffel Tower

The tower has been used for making radio transmissions since the beginning of the 20th century. Until the 1950s, sets of aerial wires ran from the cupola to anchors on the Avenue de Suffren and Champ de Mars. These were connected to longwave transmitters in small bunkers. In 1909, a permanent underground radio centre was built near the south pillar, which still exists today. On 20 November 1913, the Paris Observatory, using the Eiffel Tower as an aerial, exchanged wireless signals with the United States Naval Observatory, which used an aerial in Arlington, Virginia. The object of the transmissions was to measure the difference in longitude between Paris and Washington, D.C..[92] Today, radio and digital television signals are transmitted from the Eiffel Tower.

 

FM radio

FrequencykWService

87.8 MHz10France Inter

89.0 MHz10RFI Paris

89.9 MHz6TSF Jazz

90.4 MHz10Nostalgie

90.9 MHz4Chante France

Digital television

A television antenna was first installed on the tower in 1957, increasing its height by 18.7 m (61.4 ft). Work carried out in 2000 added a further 5.3 m (17.4 ft), giving the current height of 324 m (1,063 ft).[56] Analogue television signals from the Eiffel Tower ceased on 8 March 2011.

 

FrequencyVHFUHFkWService

182.25 MHz6—100Canal+

479.25 MHz—22500France 2

503.25 MHz—25500TF1

527.25 MHz—28500France 3

543.25 MHz—30100France 5

567.25 MHz—33100M6

Illumination copyright

Further information: Freedom of panorama § France

 

The Eiffel Tower illuminated in 2015

The tower and its image have been in the public domain since 1993, 70 years after Eiffel's death.[93] In June 1990 a French court ruled that a special lighting display on the tower in 1989 to mark the tower's 100th anniversary was an "original visual creation" protected by copyright. The Court of Cassation, France's judicial court of last resort, upheld the ruling in March 1992.[94] The Société d'Exploitation de la Tour Eiffel (SETE) now considers any illumination of the tower to be a separate work of art that falls under copyright.[95] As a result, the SNTE alleges that it is illegal to publish contemporary photographs of the lit tower at night without permission in France and some other countries for commercial use.[96][97] For this reason, it is often rare to find images or videos of the lit tower at night on stock image sites,[98] and media outlets rarely broadcast images or videos of it.[99]

 

The imposition of copyright has been controversial. The Director of Documentation for what was then called the Société Nouvelle d'exploitation de la Tour Eiffel (SNTE), Stéphane Dieu, commented in 2005: "It is really just a way to manage commercial use of the image, so that it isn't used in ways [of which] we don't approve".[100] SNTE made over €1 million from copyright fees in 2002.[101] However, it could also be used to restrict the publication of tourist photographs of the tower at night, as well as hindering non-profit and semi-commercial publication of images of the illuminated tower.[102]

 

The copyright claim itself has never been tested in courts to date according to the 2014 article of the Art Law Journal, and there has never been an attempt to track down millions of netizens who have posted and shared their images of the illuminated tower on the Internet worldwide. It added, however, that permissive situation may arise on commercial use of such images, like in a magazine, on a film poster, or on product packaging.[103]

 

French doctrine and jurisprudence allows pictures incorporating a copyrighted work as long as their presence is incidental or accessory to the subject being represented,[104] a reasoning akin to the de minimis rule. Therefore, SETE may be unable to claim copyright on photographs of Paris which happen to include the lit tower.

 

Height changes

The pinnacle height of the Eiffel Tower has changed multiple times over the years as described in the chart below.[105]

 

FromToHeight mHeight ftType of additionRemarks

18891957312.271,025FlagpoleArchitectural height of 300 m 984 ft. Tallest freestanding structure in the world until surpassed by the Chrysler building in 1930. Tallest tower in the world until surpassed by the KCTV Broadcast Tower in 1956.

19571991320.751,052AntennaBroadcast antenna added in 1957 which made it the tallest tower in the world until the Tokyo Tower was completed the following year in 1958.

19911994317.961,043Antenna change

19942000318.71,046Antenna change

2000Current3241,063Antenna change

Taller structures

The Eiffel Tower was the world's tallest structure when completed in 1889, a distinction it retained until 1929 when the Chrysler Building in New York City was topped out.[106] The tower also lost its standing as the world's tallest tower to the Tokyo Tower in 1958 but retains its status as the tallest freestanding (non-guyed) structure in France.

 

Lattice towers taller than the Eiffel Tower

Further information: List of tallest towers in the world, Lattice tower, and Observation deck

NamePinnacle heightYearCountryTownRemarks

Tokyo Skytree634 m (2,080 ft)2011JapanTokyo

Kyiv TV Tower385 m (1,263 ft)1973UkraineKyiv

Dragon Tower336 m (1,102 ft)2000ChinaHarbin

Tokyo Tower333 m (1,093 ft)1958JapanTokyo

WITI TV Tower329.4 m (1,081 ft)1962United StatesShorewood, Wisconsin

St. Petersburg TV Tower326 m (1,070 ft)1962RussiaSaint Petersburg

Structures in France taller than the Eiffel Tower

Further information: List of tallest structures in France

NamePinnacle heightYearStructure typeTownRemarks

Longwave transmitter Allouis350 m (1,150 ft)1974Guyed mastAllouis

HWU transmitter350 m (1,150 ft)1971Guyed mastRosnayMilitary VLF transmitter; multiple masts

Viaduc de Millau343 m (1,125 ft)2004Bridge pillarMillau

TV Mast Niort-Maisonnay330 m (1,080 ft)1978Guyed mastNiort

Transmitter Le Mans-Mayet342 m (1,122 ft)1993Guyed mastMayet

La Regine transmitter330 m (1,080 ft)1973Guyed mastSaissacMilitary VLF transmitter

Transmitter Roumoules330 m (1,080 ft)1974Guyed mastRoumoulesSpare transmission mast for longwave; insulated against ground

See also

flagFrance portal

Eiffel Tower in popular culture

List of tallest buildings and structures in the Paris region

List of tallest buildings and structures in the world

List of tallest towers in the world

List of tallest freestanding structures in the world

List of tallest freestanding steel structures

List of transmission sites

Lattice tower

Eiffel Tower, 1909–1928 painting series by Robert Delaunay

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Steve Schlackman (16 November 2014). "Do night photos of the Eiffel Tower violate copyright?". Artrepreneur Art Law Journal. Retrieved 13 July 2020.

Larsen, Stephanie (13 March 2017). "Is it Illegal to Take Photographs of the Eiffel Tower at Night?". Snopes. Retrieved 24 February 2021.

Notions Fondamentales Du Droit D'auteur (in French). World Intellectual Property Organization. 2002. p. 277. ISBN 978-92-805-1013-3. La représentation d'une œuvre située dans un lieu public n'est licite que lorsqu'elle est accessoire par rapport au sujet principal représenté ou traité

"Eiffel Tower, Paris - SkyscraperPage.com". skyscraperpage.com.

Chrysler (14 June 2004). "Chrysler Building – Piercing the Sky". CBS Forum. CBS Team. Retrieved 21 May 2017.

Bibliography

Chanson, Hubert (2009). "Hydraulic engineering legends Listed on the Eiffel Tower". In Jerry R. Rogers (ed.). Great Rivers History: Proceedings and Invited Papers for the EWRI Congress and Great Rivers History Symposium. American Society of Civil Engineers. ISBN 978-0-7844-1032-5.

Frémy, Dominique (1989). Quid de la tour Eiffel. R. Laffont. ISBN 978-2-221-06488-7.

The Engineer: The Paris Exhibition. XLVII. London: Office for Advertisements and Publication. 3 May 1889.

Harriss, Joseph (1975). The Eiffel Tower: Symbol of an Age. London: Paul Elek. ISBN 0236400363.

Harvie, David I. (2006). Eiffel: The Genius Who Reinvented Himself. Stroud, Gloucestershire: Sutton. ISBN 0-7509-3309-7.

Jonnes, Jill (2009). Eiffel's Tower: The Thrilling Story Behind Paris's Beloved Monument …. Penguin. ISBN 978-1-101-05251-8.

Loyrette, Henri (1985). Eiffel, un Ingenieur et Son Oeuvre. Rizzoli. ISBN 978-0-8478-0631-7.

Musée d'Orsay (1989). 1889: la Tour Eiffel et l'Exposition Universelle. Editions de la Réunion des Musées Nationaux, Ministère de la Culture, de la Communication, des Grands Travaux et du Bicentenaire. ISBN 978-2-7118-2244-7.

Vogel, Robert M. (1961). "Elevator Systems of the Eiffel Tower, 1889". United States National Museum Bulletin. Washington, D.C.: Smithsonian Institution. 228: 20–21.

Watson, William (1892). Paris Universal Exposition: Civil Engineering, Public Works, and Architecture. Washington, D.C.: Government Publishing Office.

External links

Eiffel Tower

at Wikipedia's sister projects

Definitions from Wiktionary

Media from Wikimedia Commons

Texts from Wikisource

Travel guides from Wikivoyage

Data from Wikidata

Official website Edit this at Wikidata

Eiffel Tower at Structurae

Records

Preceded by

Washington MonumentWorld's tallest structure

1889–1931

312 m (1,024 ft)[1]Succeeded by

Chrysler Building

World's tallest tower

1889–1956Succeeded by

KCTV Broadcast Tower

Preceded by

KCTV Broadcast TowerWorld's tallest tower

1957–1958Succeeded by

Tokyo Tower

 

en.wikipedia.org/wiki/Eiffel_Tower

 

Tightrope walking

From Wikipedia, the free encyclopedia

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"Tightrope" redirects here. For other uses, see Tightrope (disambiguation).

 

This article needs additional citations for verification. Please help improve this article by adding citations to reliable sources. Unsourced material may be challenged and removed.

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The feet of a tightrope walker

Tightrope walking, also called funambulism, is the skill of walking along a thin wire or rope. It has a long tradition in various countries and is commonly associated with the circus. Other skills similar to tightrope walking include slack rope walking and slacklining.

  

Contents

1Types

2Ropes

3Biomechanics

4Famous tightrope artists

5Metaphorical use

6See also

7References

Types

 

Tightrope walking, Armenian manuscript, 1688

Tightwire is the skill of maintaining balance while walking along a tensioned wire between two points. It can be done either using a balancing tool (umbrella, fan, balance pole, etc.) or "freehand", using only one's body to maintain balance. Typically, tightwire performances either include dance or object manipulation. Object manipulation acts include a variety of props in their acts, such as clubs, rings, hats, or canes. Tightwire performers have even used wheelbarrows with passengers, ladders, and animals in their act. The technique to maintain balance is to keep the performer's centre of mass above their support point—usually their feet.

 

Highwire is a form of tightwire walking but performed at much greater height. Although there is no official height when tightwire becomes highwire, generally a wire over 20 feet (6 m) high are regarded as a highwire act.

 

Skywalk is a form of highwire which is performed at great heights and length. A skywalk is performed outdoors between tall building, gorges, across waterfalls or other natural and man-made structures.

 

Ropes

If the "lay" of the rope (the orientation of the constituent strands, the "twist" of a rope) is in one direction, the rope can twist on itself as it stretches and relaxes. Underfoot, this could be hazardous to disastrous in a tightrope. One solution is for the rope core to be made of steel cable, laid in the opposite direction to the outer layers, so that twisting forces balance each other out.

 

Biomechanics

Acrobats maintain their balance by positioning their centre of mass directly over their base of support, i.e. shifting most of their weight over their legs, arms, or whatever part of their body they are using to hold them up. When they are on the ground with their feet side by side, the base of support is wide in the lateral direction but narrow in the sagittal (back-to-front) direction. In the case of highwire-walkers, their feet are parallel with each other, one foot positioned in front of the other while on the wire. Therefore, a tightwire walker's sway is side to side, their lateral support having been drastically reduced. In both cases, whether side by side or parallel, the ankle is the pivot point.

 

A wire-walker may use a pole for balance or may stretch out his arms perpendicular to his trunk in the manner of a pole. This technique provides several advantages. It distributes mass away from the pivot point, thereby increasing the moment of inertia. This reduces angular acceleration, so a greater torque is required to rotate the performer over the wire. The result is less tipping. In addition, the performer can also correct sway by rotating the pole. This will create an equal and opposite torque on the body.

 

Tightwire-walkers typically perform in very thin and flexible, leather-soled slippers with a full-length suede or leather sole to protect the feet from abrasions and bruises, while still allowing the foot to curve around the wire. Though very infrequent in performance, amateur, hobbyist, or inexperienced funambulists will often walk barefoot so that the wire can be grasped between the big and second toe. This is more often done when using a rope, as the softer and silkier fibres are less taxing on the bare foot than the harder and more abrasive braided wire.

 

Famous tightrope artists

 

Maria Spelterini crossing Niagara Falls on July 4, 1876

 

Jultagi, the Korean tradition of tightrope walking

Charles Blondin, a.k.a. Jean-François Gravelet, crossed the Niagara Falls many times

Robert Cadman, early 18th-century British highwire walker and ropeslider

Jay Cochrane, Canadian, set multiple records for skywalking, including The Great China Skywalk[1] in Qutang Gorge, China, 639-metre-long (2,098 ft), 410-metre-high (1,340 ft) from one cliff wall to the opposite side above the Yangtze River; the longest blindfolded skywalk, 800-foot-long (240 m), 300-foot-high (91 m) in 1998, between the towers of the Flamingo Hilton in Las Vegas, Nevada, and broadcast on FOX Network's "Guinness World Records: Primetime" on Tuesday, February 23, 1999; In 2001, he became the first person to perform a skywalk in Niagara Falls, Canada, in more than a hundred years. His final performances took place during Skywalk 2012[2] with a world record submission[3] of 11.81 miles (19.01 km) in cumulative distance skywalking from the Skylon Tower at a height of 520 feet (160 m) traversing the 1,300 feet (400 m) highwire to the pinnacle of the Hilton Fallsview Hotel at 581 feet (177 m).

Con Colleano, Australian, "the Wizard of the Wire"

David Dimitri, Swiss highwire walker

Pablo Fanque, 19th-century British tightrope walker and "rope dancer", among other talents, although best known as the first black circus owner in Britain, and for his mention in the Beatles song, Being for the Benefit of Mr. Kite!

The Great Farini, a.k.a. Willie Hunt, crossed the Niagara Falls many times

Farrell Hettig, American highwire walker, started as a Wallenda team member, once held record for stee

Camera: Canon EOS 1V, EF 2/135mm

Film: Kodak Vision 2 500T

 

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From Wikipedia, the free encyclopedia

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Rencontres d'Arles

The Rencontres d’Arles (formerly called Rencontres internationales de la photographie d’Arles) is an annual summer photography festival founded in 1970 by the Arles photographer Lucien Clergue, the writer Michel Tournier and the historian Jean-Maurice Rouquette.

 

The Rencontres d’Arles has an international impact by showing material that has never been seen by the public before. In 2015, the festival welcomed 93,000 visitors.

 

The specially designed exhibitions, often organised in collaboration with French and foreign museums and institutions, take place in various historic sites. Some venues, such as 12th-century chapels or 19th-century industrial buildings, are open to the public throughout the festival.

 

The Rencontres d’Arles has revealed many photographers, confirming its significance as a springboard for photography and contemporary creativity.

 

In recent years the Rencontres d’Arles has invited many guest curators and entrusted some of its programming to such figures as Martin Parr in 2004, Raymond Depardon in 2006 and the Arles-born fashion designer Christian Lacroix.

Contents

 

Art directors

A photographer, Jean-Pierre Sudre, discussing his work, Rencontres d'Arles, 1975

 

1970 - 1972: Lucien Clergue, Michel Tournier, Jean-Maurice Rouquette

1973 - 1976: Lucien Clergue

1977: Bernard Perrine

1978: Jacques Manachem

1979 - 1982: Alain Desvergnes (fr)

1983 - 1985: Lucien Clergue

1986 - 1987: François Hébel

1988 - 1989: Claude Hudelot (fr)

1990: Agnès de Gouvion Saint-Cyr

1991 - 1993: Louis Mesplé (fr)

1994: Lucien Clergue

1995 - 1998, délégué général: Bernard Millet (fr)

1995, artistic director: Michel Nuridsany (fr)

1996, artistic director: Joan Fontcuberta

1997, artistic director: Christian Caujolle (fr)

1998, artistic director: Giovanna Calvenzi

1999 - 2001: Gilles Mora (fr)

2002 - 2014: François Hébel

Since 2015: Sam Stourdzé (fr)

 

The festival

A photography exhibition, Rencontres d'Arles, 2010

Events

 

Opening week at the Rencontres d’Arles features photography-focused events (projections at night, exhibition tours, panel discussions, symposia, parties, book signings, etc.) in the town’s historic venues, some of which are only open to the public during the festival. Memorable events in recent years include Europe Night (2008), an overview of European photography; Christian Lacroix’s fashion show for the festival’s closing (2008); and Patti Smith’s concert for the Vu agency’s 20th anniversary (2006).

 

Nights at the Roman Theatre

At night, work by a photographer or a photography expert is projected in the town’s open-air Roman theatre accompanied by concerts and performances. Each event is a one-off creation. In 2009, 8,500 people attended evenings at the Roman theatre, an average of 2,000 a night, and 2,500 were there on closing night, when the Tiger Lilies played during a projection of Nan Goldin’s “The Ballad of Sexual Dependency”. In 2013 over 6,000 people attended the nighttime photography projections, an average of approximately 1,000 each night.

 

The Night of the Year

The Night of the Year, which was created in 2006, allows visitors to walk around and see the festival’s favourite works by artists and photographers as well as carte blanche exhibitions by institutions.

 

Cosmos-Arles Books

Cosmos-Arles Books is a Rencontres d’Arles satellite event dedicated to new publishing practices.

 

Over the past 15 years large-scale photographic publications, self-published books, and ebooks have become essential media for experimentation by photographers and artists. They allow photography to be rediscovered as a means of expression and distribution, providing a rich terrain of expression for the art’s fundamentally hybrid forms.

 

Symposia and panel discussions

Photographers and professionals participating in symposia and panel discussions during opening week discuss their work or issues raised by the images on display. In recent years the themes included whether a black-and-white aesthetic is still conceivable in photography (2013); the impact of social networks on creativity and information (2011); breaking with past, a key idea for photography today (2009); photography commissions: freedom or constraint (2008); challenges and changes in the photography market (2007).

The Rencontres d’Arles awards

  

Since 2002 the Rencontres d’Arles awards have been an opportunity to discover new talents. In 2007 the number of annual awards was reduced to three, presented at the closing ceremony of the festival’s professional week: the Discovery Award (€25,000), Author’s Book Award (€8,000) and History Book Award (€8,000).

 

Luma Rencontres Dummy Book Award

In 2015 the Rencontres d’Arles offered an award to assist with the publication of a dummy book. Endowed with a €25,000 budget production budget, this new prize is open to all photographers and artists using photography who submit a dummy book that has never been published.

 

The winner’s book will be produced in autumn 2015 and be presented at the 2016 Rencontres d’Arles.

 

Photo Folio Review & Gallery

Since 2006 aspiring photographers have been able to submit their portfolios to international photography experts in various fields, including publishers, exhibition curators, heads of institutions, agency directors, gallery owners, collectors, critics and photo editors, for appraisal during the festival’s opening week. Photo Folio Review & Gallery offers them an opportunity to show their work throughout the festival.

 

Photography classes

The Rencontres d’Arles has always been a place where professional photographers and practitioners on every level have been able to meet each other and exchange ideas. Each year, photography class participants undertake a personal journey of creation through photography’s aesthetic, ethical and technological issues. Leading photographers such as Guy le Querrec, Antoine d’Agata, Martin Parr, René Burri and Joan Fontcuberta regularly teach at the Rencontres d’Arles.

 

Rentrée en Images

“Rentrée en Images” has been a key part of the festival’s educational activities since 2004. During the first two weeks in September, special mediators take students from the primary to graduate school level on guided tours of the exhibitions. Based on the festival’s programming, the event aims to introduce young people to the visual arts and fits in with a wider policy of cultural democratisation. “Rentrée en Images” reaches thousands of students, and for many of them it is their first exposure to contemporary art.

 

Budget

Public funding accounted for 40% of the 2015 festival’s €6.3-million budget, sales (mainly of tickets and derivative products), 40% and private partnerships, 20%[clarification needed][citation needed].

 

Executive Committee

Hubert Védrine, president

Hervé Schiavetti, vice-president

Jean-François Dubos, vice-president

Marin Karmitz, treasurer

Françoise Nyssen, secretary

Lucien Clergue, Jean-Maurice Rouquette, Michel Tournier, founding members

  

The Rencontres d'Arles award winners

2002

  

Jury: Denis Curti, Alberto Anault, Alice Rose George, Manfred Heiting, Erik Kessels, Claudine Maugendre, Val Williams

Discovery Award: Peter Granser

No Limit award: Jacqueline Hassink

Dialogue of the humanity award: Tom Wood

Photographer of the year award: Roger Ballen

Help to the project: Pascal Aimar, Chris Shaw

Author’s Book Award: Sibusiso Mbhele and His Fish Helicopter by Koto Bolofo (powerHouse Books, 2002)

Help to publishing: Une histoire sans nom by Anne-Lise Broyer

  

2003

  

Jury: Giovanna Calvenzi, Hou Hanru, Christine Macel, Anna Lisa Milella, Urs Stahel

Discovery Award: Zijah Gafic

No Limit award: Thomas Demand

Dialogue of the humanity award: Fazal Sheikh

Photographer of the year award: Anders Petersen

Help to the project: Jitka Hanzlova

Author’s Book Award: Hide That Can by Deirdre O’Callaghan (Trolley Books, 2002)

Help to publishing: A Personal Diary of Chinese Avant-Garde in the 1990s, China (1993-1998) by Xing Danwen

  

2004

  

Jury: Eikoh Hosoe, Joan Fontcuberta, Tod Papageorge, Elaine Constantine, Antoine d’Agata

Discovery Award: Yasu Suzuka

No Limit award: Jonathan de Villiers

Dialogue of the humanity award: Edward Burtynsky

Help to the project: John Stathatos

Author’s Book Award: Particulars by David Goldblatt (Goodman Gallery, 2003)

  

2005

  

Jury: Ute Eskildsen, Jean-Louis Froment, Michel Mallard, Kathy Ryan, Marta Gili

Discovery Award: Miroslav Tichy

No Limit award: Mathieu Bernard-Reymond

Dialogue of the humanity award: Simon Norfolk

Help to the project: Anna Malagrida

Author’s Book Award: Temporary Discomfort (Chapter I-V) by Jules Spinatsch (Lars Müller Publishers, 2005)

  

2006

  

Jury: Vincent Lavoie, Abdoulaye Konaté, Yto Barrada, Marc-Olivier Wahler, Alain d’Hooghe

Discovery Award: Alessandra Sanguinetti

No Limit award: Randa Mirza

Dialogue of the humanity award: Wang Qingsong

Help to the project: Walid Raad

Author’s Book Award: Form aus Licht und Schatten by Heinz Hajek-Halke (Steidl, 2005)

  

2007

  

[1]

  

Jury: Bice Curiger, Alain Fleischer, Johan Sjöström, Thomas Weski, Anne Wilkes Tucker

Discovery Award: Laura Henno

Author’s Book Award: Empty Bottles by WassinkLundgren (Thijs groot Wassink and Ruben Lundgren) (Veenman Publishers, 2007)

Historical Book Award: László Moholy-Nagy: Color in Transparency: Photographic Experiments in Color, 1934–1946 by Jeannine Fiedler (Steidl & Bauhaus-Archiv, 2006)

  

2008

  

[2]

  

Jury: Elisabeth Biondi, Luis Venegas, Nathalie Ours, Caroline Issa and Massoud Golsorkhi, Carla Sozzani

Discovery Award: Pieter Hugo

Author’s Book Award: Strange and Singular by Michael Abrams (Loosestrife, 2007)

Historical Book Award: Nein, Onkel: Snapshots from Another Front 1938–1945 by Ed Jones and Timothy Prus (Archive of Modern Conflict, 2007)

  

2009

  

[3]

  

Jury: Lucien Clergue, Bernard Perrine, Alain Desvergnes, Claude Hudelot, Agnès de Gouvion Saint-Cyr, Louis Mesplé, Bernard Millet, Michel Nuridsany, Joan Fontcuberta, Christian Caujolle, Giovanna Calvenzi, Martin Parr, Christian Lacroix, Arnaud Claass, Christian Milovanoff

Discovery Award: Rimaldas Viksraitis

Author’s Book Award: From Back Home by Anders Petersen and JH Engström (Bokförlaget Max Ström, 2009)

Historical Book Award: In History by Susan Meiselas (Steidl and International Center of Photography, 2008)

  

2010

  

[4] [5]

  

Discovery Award: Taryn Simon

LUMA award: Trisha Donnelly

Author’s Book Award: Photography 1965–74 by Yutaka Takanashi (Only Photograph, 2010)

Historical Book Award: Les livres de photographies japonais des années 1960 et 1970 by Ryuichi Kaneko and Ivan Vartanian (Seuil, 2009)

  

2011

  

[6] [7]

  

Discovery Award: Mikhael Subotzky and Patrick Waterhouse[8]

Author’s Book Award: A Living Man Declared Dead and Other Chapters by Taryn Simon (Mack, 2011)[8]

Historical Book Award: Works by Lewis Baltz (Steidl, 2010)[8]

  

2012

  

[9] [10] [11]

  

Discovery Award: Jonathan Torgovnik

Author’s Book Award: Redheaded Peckerwood by Christian Patterson (Mack, 2011)

Historical Book Award: Les livres de photographie d’Amérique latine by Horacio Fernández (Images en Manœuvres Éditions, 2011)

  

2013

  

Discovery Award: Yasmine Eid-Sabbagh and Rozenn Quéré

Author’s Book Award: Anticorps by Antoine d’Agata (Xavier Barral & Le Bal[disambiguation needed], 2013)[12]

Historical Book Award: AOI [COD.19.1.1.43] – A27 [S | COD.23 by Rosângela Rennó (Self-published, 2013)

  

2014

  

Discovery Award: Zhang Kechun

Author’s Book Award: Hidden Islam by Nicolo Degiorgis (Rorhof, 2014)

Historical Book Award: Paris mortel retouché by Johan van der Keuken (Van Zoetendaal Publishers, 2013)

  

2015

  

Discovery Award: Pauline Fargue

Author’s Book Award: H. said he loved us by Tommaso Tanini (Discipula Editions, 2014)

Historical Book Award: Monograph Vitas Luckus. Works & Biography by Margarita Matulytė and Tatjana Luckiene-Aldag (Kaunas Photography Gallery and Lithuanian Art Museum, 2014)

Dummy Book Award: The Jungle Book by Yann Gross

Photo Folio Review: Piero Martinelo (winner); Charlotte Abramow, Martin Essi, Elin Høyland, Laurent Kronenthal (special mentions)

  

2016

  

Discovery Award: Sarah Waiswa

Author’s Book Award: Taking Off. Henry My Neighbor by Mariken Wessels (Art Paper Editions, 2015)

Historical Book Award: (in matters of) Karl by Annette Behrens (Fw: Books, 2015)

Photo-Text Award: Negative Publicity: Artefacts of Extraordinary Rendition by Edmund Clark and Crofton Black (Aperture, 2015)

Dummy Book Award: You and Me: A project between Bosnia, Germany and the US by Katja Stuke and Oliver Sieber

Photo Folio Review: David Fathi (winner); Sonja Hamad, Eric Leleu, Karolina Paatos, Maija Tammi (special mentions)

  

2017

  

[13]

  

Discovery Award: Carlos Ayesta and Guillaume Bression

Author's Book Award: Ville de Calais by Henk Wildschut (self-published, 2017)

Special Mention for Author's Book Award: Gaza Works by Kent Klich (Koenig, 2017)

Historical Book Award: Latif Al Ani by Latif Al Ani (Hannibal Publishing, 2017)

Photo-Text Award: The Movement of Clouds around Mount Fuji by Masanao Abe and Helmut Völter (Spector Books, 2016)

Dummy Book Award: Grozny: Nine Cities by Olga Kravets, Maria Morina, and Oksana Yushko

Photo Folio Review: Aurore Valade (winner); Haley Morris Cafiero, Alexandra Lethbridge, Charlotte Abramow, Catherine Leutenegger (special mentions)

  

Exhibitions

1970

  

Gjon Mili, Edward Weston, ...

1971

  

Pedro Luis Raota, Charles Vaucher, Olivier Gagliani, Steve Soltar, Judy Dater, Jack Welpott, Gordon Bennett, John Weir, Linda Connor, Neal White, Jean-Claude Gautrand, Jean Rouet, Pierre Riehl, Roger Doloy, Georges Guilpin, Alain Perceval, Jean-Louis Viel, Jean-Luc Tartarin, Frédéric Barzilay, Jean-Claude Bernath, André Recoules, Etienne-Bertrand Weill, Rodolphe Proverbio, Jean Dieuzaide, Paul Caponigro, Jerry Uelsmann, Heinz Hajek-Halke, Rinaldo Prieri, Jean-Pierre Sudre, Denis Brihat, …

1972

  

Hiro, Lucien Clergue, Eugène Atget, Bruce Davidson, …

1973

  

Imogen Cunningham, Linda Connor, Judy Dater, Allan Porter, Paul Strand, Edward S. Curtis, …

1974

  

Brassaï, Ansel Adams, Georges A. Tice, …

1975

  

Agence Viva, André Kertész, Yousuf Karsh, Robert Doisneau, Lucien Clergue, Jean Dieuzaide, Ralph Gibson, Charles Harbutt, Tania Kaleya, Eva Rubinstein, Michel Saint Jean, Kishin Shinoyama, Hélène Théret, Georges Tourdjman, …

1976

  

Ernst Haas, Bill Brandt, Man Ray, Marc Riboud, Agence Magnum, Eikō Hosoe, Judy Dater, Jack Welpott, Doug Stewart, Duane Michals, Leslie Krims, Bob Mazzer, Horner, S. Sykes, David Hurn, Mary Ellen Mark, René Groebli, Guy Le Querrec, …

1977

  

Will Mac Bride, Paul Caponigro, Neal Slavin, Max Waldman, Dennis Stock, Josef Sudek, Harry Callahan, R. Benvenisti, P. Carroll, William Christenberry, S. Ciccone, W. Eggleston, R. Embrey, B. Evans, R. Gibson, D. Grégory, F. Horvat, W. Krupsan, W. Larson, U. Mark, J. Meyerowitz, S. Shore, N. Slavin, L. Sloan-Théodore, J. Sternfeld, R. Wol, …

1978

  

Lisette Model, Izis, William Klein, Hervé Gloaguen, Yan Le Goff, Serge Gal, Marc Tulane, Lionel Jullian, Alain Gualina, …

1979

  

David Burnett, Mary Ellen Mark, Jean-Pierre Laffont, Abbas, Pedro Meyer, Yves Jeanmougin, Manuel Alvarez Bravo, …

1980

  

Willy Ronis, Arnold Newman, Jay Maisel, Christian Vogt, Ben Fernandez, Julia Pirotte, …

1981

  

Guy Bourdin, Steve Hiett, Sarah Moon and Dan Weeks, Art Kane, Cheyco Leidman, André Martin, François Kollar, …

1982

  

Willy Zielke, Henri Cartier-Bresson, Alexey Brodovitch, Robert Frank, William Klein, Max Pam, Bernard Plossu, …

1983

  

Robert Rauschenberg, Bruce Davidson, …

1984

  

Jean Dieuzaide, Marilyn Bridges, Mario Giacomelli, Augusto De Luca, Joyce Tenneson, Luigi Ghirri, Albato Guatti, Mario Samarughi, Arman, Raoul Ubac, …

1985

  

David Hockney, Fritz Gruber, Franco Fontana, Milton Rogovin, Gilles Peress, Jane Evelyn Atwood, Eugene Richards, Sebastião Salgado, Robert Capa, Lucien Hervé, …

1986

  

Collection Graham Nash, Annie Leibovitz, Sebastião Salgado, Martin Parr, Robert Doisneau, Paulo Nozolino, Ugo Mulas, Bruce Gilden, Georges Rousse, Peter Knapp, Max Pam, Miguel Rio Branco, Michelle Debat, Andy Summers, Baron Wolman. …

1987

  

Brian Griffin, Dominique Issermann, Nan Goldin, Max Vadukul, Gabriele Basilico, Paul Graham, Thomas Florschuetz, Gianni Berengo Gardin, … Autres invités des Rencontres 88: Hans Namuth, Jean-Marc Tingaud, Mary Ellen Mark, Charles Camberoque, Martine Voyeux, Marie-Paule Nègre, Xavier Lambours, Patrick Zachmann, Jean-Marie Del Moral, Nittin Vadukul, Jean Larivière, Bruce Weber, Germaine Krull, Jean-Paul Goude, Jean-Louis Boissier, Sandra Petrillo, Daniel Schwartz, Laurent Septier, Jean-Marc Zaorski, Bernard Descamps, Marc Garanger, Yan Layma, Michel Delaborde, Michel Semeniako, Françoise Huguier, Paolo Calia, Deborah Turbeville, Gundunla Schulze. Ainsi que Henri Alekan, Arielle Dombasle, Jacques Séguéla, Roland Topor, Serge July, Lucinda Childs, invited to comment on their private screening at parties in Roman Theatre, where Christian Lacroix organised a show.

1988

  

La danse, la Chine, la pub. Chinese photography is presented for the first time abroad as a major exhibition with 40 Chinese photographers, including Wu Yinxian, Zhang Hai-er, Chen Baosheng, Ling Fei, Xia Yonglie, curated by Karl Kugel, co-director of the film China: Inner views / Chine: vues intérieures, released at the opening of the festival. Most major photographers who have covered this country are also present either in the exhibition of Magnum Photos, curated by François Hébel, either in solo exhibitions, such as Marc Riboud ou de Jeanloup Sieff.

1989

  

Arles fête ses vingt ans (1969-1989); with Lucien Clergue, Lee Friedlander, Cristina García Rodero, John Demos, Philippe Bazin, George Hashigushi, Eduardo Masférré, Hervé Gloaguen, Elizabeth Sunday, Pierre de Vallombreuse, Robert Frank's The lines of My Hand (commissioned by Charles-Henri Favrod); in honour of Pierre de Fenoÿl; Julio Mitchel, Roland Schneider, Rafael Vargas, John Phillips, Annette Messager, Christian Boltanski, la collection Bonnemaison, Javier Vallhonrat, Thierry Girard, Dennis Hopper. Exhibition Ils annoncent la couleur with Stéphane Sednaoui, Jean-Baptiste Mondino, Max Vadukul, Nick Night, Nigel Shafran, Tony Viramontes, Cindy Palmano; commissioned by Marc Vascoli. Exposition et soirée Deep South with Robert Frank, Bruce Davidson, Duane Michals, Gordon Parks, Alain Desvergnes, Gilles Mora, Paul Kwilecki, William Christenberry, William Eggleston, Marylin Futtermann, Debbie Fleming Caffery, Fern Koch, Jay Leviton, Eudora Welty; commissioned by Gilles Mora.

1990

  

Volker Hinz, Erasmus Schröter, Stéphane Duroy, Raymond Depardon, Frédéric Brenner, Drtikol, Saudek, …

1991

  

Tina Modotti, Edward Weston, Graciela Iturbide, Martín Chambi, Sergio Larrain, Sebastião Salgado, Juan Rulfo, Miguel Rio Branco, Eric Poitevin, Alberto Schommer, …

1992

  

Don McCullin, Dieter Appelt, Béatrix Von Conta, Denise Colomb, José Ortiz-Echagüe, Wout Berger, Thibaut Cuisset, Knut W. Maron, John Statathos, …

1993

  

Richard Avedon, Larry Fink, Ernest Pignon-Ernest, Cecil Beaton, Raymonde April, Koji Inove, Louis Jammes, Eiichiro Sakata, …

1994

  

Andres Serrano, Roger Pic, Marc Riboud, Bogdan Konopka, Sarah Moon, Pierre et Gilles, Marie-Paule Nègre, Edward Steichen and Josef Sudek, Robert Doisneau, André Kertész, …

  

1995

  

Alain Fleischer, Roger Ballen, Noda, Toyoura, Slocombe, Nam June Paik, France Bourély. …

1996

  

Ralph Eugene Meatyard, William Wegman, Grete Stern, Paolo Gioli, Nancy Burson, John Stathatos, Sophie Calle, Luigi Ghirri, Pierre Cordier, …

1997

  

Collection Marion Lambert, Eugene Richards, Mathieu Pernot, Aziz + Cucher, Jochen Gerz, Antoni Muntadas, Ricard Terré, …

1998

  

David LaChapelle, Herbert Spring, Mike Disfarmer, Francesca Woodman, Federico Patellani, Massimo Vitali, Dieter Appelt, Samuel Fosso, Urs Lu.thi, Pierre Molinier, Yasumasa Morimura, Roman Opalka, Cindy Sherman, Sophie Weibel, …

1999

  

Lee Friedlander, Walker Evans, …

2000

  

Tina Modotti, Jakob Tuggener, Peter Sakaer, Masahisa Fukase, Herbert Matter, Robert Heinecken, Jean-Michel Alberola, Tom Drahaos, Willy Ronis, Frederick Sommer, Lucien Clergue, Sophie Calle, …

2001

  

Luc Delahaye, Patrick Tosani, Stéphane Couturier, David Rosenfeld, James Casebere, Peter Lindbergh, …

2002

  

Guillaume Herbaut, Baader Meinhof, Astrid Proll, Josef Koudelka, Gabriele Basilico, Rineke Dijkstra, Lise Sarfati, Jochen Gerz, Collection Ordoñez Falcon, Larry Sultan, Alex Mac Lean, Alastair Thain, Raeda Saadeh, Zineb Sedira, Serguei Tchilikov, Jem Southam, Alexey Titarenko, Andreas Magdanz, Sophie Ristelhueber, …

2003

  

Collection Claude Berri, Lin Tianmiao & Wang Gongxin, Xin Danwen, Gao Bo, Shao Yinong & Mu Chen, Hong Li, Hai Bo, Chen Lingyang, Ma Liuming, Hong Hao, Naoya Hatakeyama, Roman Opalka, Jean-Pierre Sudre, Suzanne Lafont, Corinne Mercadier, Adam Bartos, Marie Le Mounier, Yves Chaudouët, Galerie VU, Harry Gruyaert, Vincenzo Castella, Alain Willaume, François Halard, Donovan Wylie, Jérôme Brézillon & Nicolas Guiraud, Jean-Daniel Berclaz, Monique Deregibus, Youssef Nabil, Tina Barney, …

2004

  

Dayanita Singh, Les archives du ghetto de Lodz, Stephen Gill, Oleg Kulik, Arsen Savadov, Keith Arnatt, Raphaël Dallaporta, Taiji Matsue, Tony Ray-Jones, Osamu Kanemura, Kawauchi Rinko, Chris Killip, Chris Shaw, Kimura Ihei, Neeta Madahar, Frank Breuer, Hans van der Meer, James Mollison, Chris Killip, Mathieu Pernot, Paul Shambroom, Katy Grannan, Lucien Clergue, AES + F, György Lörinczy, …

2005

  

Collection William M. Hunt, Miguel Rio Branco, Thomas Dworzak, Alex Majoli, Paolo Pellegrin, Ilkka Uimonen, Barry Frydlender, David Tartakover, Michal Heiman, Denis Rouvre, Denis Darzacq, David Balicki, Joan Fontcuberta, Christer Strömholm, Keld Helmer-Petersen, …

2006

  

La photographie américaine à travers les collections françaises, Robert Adams, Cornell Capa, Gilles Caron, Don McCullin, Guy Le Querrec, Susan Meiselas, Julien Chapsal, Michael Ackerman, David Burnett, Lise Sarfati, Sophie Ristelhueber, Dominique Issermann, Jean Gaumy, Daniel Angeli, Paul Graham, Claudine Doury, Jean-Christophe Bechet, David Goldblatt, Anders Petersen, Philippe Chancel, Meyer, Olivier Culmann, Gilles Coulon, …

2007

  

The 60th year of Magnum Photos, Pannonica de Koenigswarter, Le Studio Zuber, Collections d’Albums Indiens de la Collection Alkazi, Alberto Garcia-Alix, Raghu Rai, Dayanita Singh, Nony Singh, Sunil Gupta, Anay Mann, Pablo Bartholomew Bharat Sikka, Jeetin Sharma, Siya Singh, Huang Rui, Gao Brothers, RongRong & inri, Liu Bolin, JR, …

2008

  

Richard Avedon, Grégoire Alexandre, Joël Bartoloméo, Achinto Bhadra, Jean-Christian Bourcart, Samuel Fosso, Charles Fréger, Pierre Gonnord, Françoise Huguier, Grégoire Korganow, Peter Lindbergh, Guido Mocafico, Henri Roger, Paolo Roversi, Joachim Schmid, Nigel Shafran,[14] Georges Tony Stoll, Patrick Swirc, Tim Walker, Vanessa Winship, …

2009

  

Robert Delpire, Willy Ronis, Jean-Claude Lemagny, Lucien Clergue, Elger Esser, Roni Horn, Duane Michals, Nan Goldin (invitée d'honneur), Brian Griffin, Naoya Hatakeyama, JH Engström, David Armstrong, Eugene Richards[15] (The Blue Room), Martin Parr, Paolo Nozolino, …[16]

2010

  

Robert Mapplethorpe[17] Lea Golda Holterman[18]

2011

  

Chris Marker, photos du New York Times, Robert Capa, Wang Qingsong, Dulce Pinzon, JR, ...

2012

  

Les 30 ans de l'ENSP, Josef Koudelka, Amos Gitai, Klavdij Sluban & Laurent Tixador, Arnaud Claass,[19] Grégoire Alexandre, Édouard Beau, Jean-Christophe Béchet, Olivier Cablat, Sébastien Calvet, Monique Deregibus & Arno Gisinger, Vincent Fournier, Marina Gadonneix, Valérie Jouve, Sunghee Lee, Isabelle Le Minh, Mireille Loup, Alexandre Maubert, Mehdi Meddaci, Collection Jan Mulder, Alain Desvergnes,[20] Olivier Metzger, Joséphine Michel, Erwan Morère, Tadashi Ono, Bruno Serralongue, Dorothée Smith, Bertrand Stofleth & Geoffroy Mathieu, Pétur Thomsen, Jean-Louis Tornato, Aurore Valade, Christian Milovanoff,[21]

2013

  

Hiroshi Sugimoto, Sergio Larrain, Guy Bourdin, Alfredo Jaar,[22] John Stezaker,[23] Wolfgang Tillmans,[24] Viviane Sassen,[25] Jean-Michel Fauquet, Arno Rafael Minkkinen, Miguel Angel Rojas, Pieter Hugo,[26] Michel Vanden Eeckhoudt, Xavier Barral,[27] John Davis, Antoine Gonin,[28] Thabiso Sekgala, Philippe Chancel, Raphaël Dallaporta, Alain Willaume, Cedric Nunn, Santu Mofokeng, Harry Gruyaert, Jo Ractliffe, Zanele Muholi, Patrick Tourneboeuf, Thibaut Cuisset, Antoine Cairns, Jean-Louis Courtinat, Christina de Middel, Stéphane Couturier, Frédéric Nauczyciel, Jacques Henri Lartigue, Pierre Jamet, Raynal Pellicer, Studio Fouad, Erik Kessels.

2014

  

Lucien Clergue, Christian Lacroix, Raymond Depardon, Léon Gimpel, David Bailey, Vik Muniz, Patrick Swirc, Denis Rouvre, Vincent Pérez, Chema Madoz, Élise Mazac, Robert Drowilal, Anouck Durand, Refik Vesei, Pleurat Sulo, Katjusha Kumi,Ilit Azoulay, Katharina Gaenssler, Miguel Mitlag, Victor Robledo, Youngsoo Han, Kechun Zhang, Pieter Ten Hoopen, Will Steacy, Kudzanai Chiurai, Patrick Willocq, Ciril Jazbec, Milou Abel, Sema Bekirovic, Melanie Bonajo, Hans de Vries, Hans Eijkelboom, Erik Fens, Jos Houweling, Hans van der Meer, Maurice van Es, Benoît Aquin, Luc Delahaye, Mitch Epstein, Nadav Kander.

2015

  

Walker Evans, Stephen Shore, Robert Venturi, Denise Scott Brown, Toon Michiels, Olivier Cablat, Markus Brunetti, Paul Ronald, Sandro Miller, Eikoh Hosoe, Masahisa Fukase, Daido Moriyama, Masatoshi Naito, Issei Suda, Kou Inose, Sakiko Nomura, Daisuke Yokota, Martin Gusinde, Paolo Woods, Gabriele Galimberti, Natasha Caruana, Alex Majoli, Paolo Pellegrin, Ambroise Tézenas, Thierry Bouët, Anna Orlowska, Vlad Krasnoshchok, Sergiy Lebedynskyy, Vadym Trykoz, Lisa Barnard, Robert Zhao Renhui, Pauline Fargue, Julián Barón, Delphine Chanet, Omar Victor Diop, Paola Pasquaretta, Niccolò Benetton, Simone Santilli, Dorothée Smith, Rebecca Topakian, Denis Darzacq, Swen Renault, Paolo Woods, Elsa Leydier, Alice Wielinga, Cloé Vignaud, Louis Matton, Swen Renault et Pablo Mendez.

References

  

www.rencontres-arles.com/C.aspx?VP3=CMS3&VF=ARL_214_V...

www.rencontres-arles.com/C.aspx?VP3=CMS3&VF=ARL_213_V...

www.rencontres-arles.com/C.aspx?VP3=CMS3&VF=ARL_212_V...

www.rencontres-arles.com/C.aspx?VP3=CMS3&VF=ARL_211_V...

www.rencontres-arles.com/C.aspx?VP3=CMS3&VF=ARL_211_V...

www.rencontres-arles.com/C.aspx?VP3=CMS3&VF=ARL_3_VFo...

www.rencontres-arles.com/C.aspx?VP3=CMS3&VF=ARL_3_VFo...

O'Hagan, Sean (11 July 2011). "Tower blocks and tomes dominate the Rencontres d'Arles". The Guardian. Retrieved 17 November 2014.

www.rencontres-arles.com/C.aspx?VP3=CMS3&VF=ARL_709_V...

www.rencontres-arles.com/C.aspx?VP3=CMS3&VF=ARL_709_V...

O'Hagan, Sean (9 July 2012). "Torgovnik's powerful portraits from Rwanda take top prize at Arles". London: The Guardian. Retrieved 2 February 2015.

O'Hagan, Sean (8 July 2013). "Lost and found: Discovery award winners at Recontres d'Arles 2013". The Guardian. Retrieved 25 October 2015.

"2017 Book Awards". Rencontres d'Arles. 4 July 2017. Retrieved 7 July 2017.

"Exhibitions". Rencontres d'Arles. Retrieved 26 August 2016.

"Exhibitions: Eugene Richards: The Blue Room". Rencontres d'Arles. Retrieved 26 June 2015.

"Rencontres d’Arles 2009 Photography", Rencontres d'Arles. Accessed 3 December 2014.

Présentation de Robert Mapplethorpe sur le site rencontres-arles.com

"Lea Golda Holterman, Orthodox Eros". Retrieved 24 August 2016.

Arles 2012: Arnaud Claass sur La Lettre de la Photographie.com

Arles 2012: Alain Desvergnes sur La Lettre de la Photographie.com

Signe des temps: Arles 2012, un festival courageux (Photographie.com)

Fiche d'Alfredo Jaar sur rencontres-arles.com

Fiche de John Stezaker sur rencontres-arles.com

Fiche de Wolfgang Tillmans sur rencontres-arles.com

Fiche de Viviane Sassen sur rencontres-arles.com

Fiche de Pieter Hugo sur rencontres-arles.com

Fiche de Xavier Barral sur rencontres-arles.com

Fiche de Antoine Gonin sur rencontres-arles.com

Bilderbuch für Kinder

Weimar :Im Verlage des Landes-Industrie-Comptoirs,1798-1830.

biodiversitylibrary.org/page/46152953

From Wikipedia, the free encyclopedia

    

Horus swift Horus swift in South Luangwa National Park, Zambia

Conservation status

 

Least Concern (IUCN 3.1)[1] Scientific classification Kingdom: Animalia Phylum: Chordata Class: Aves Order: Apodiformes Family: Apodidae Genus: Apus Species: A. horus Binomial name Apus horus

(Heuglin, 1869)

The Horus swift (Apus horus) is a small bird in the swift family. It breeds in sub-Saharan Africa. It has an extensive continuous distribution from eastern and southern South Africa north to southern Zambia and central Mozambique, and has recently colonised the De Hoop Nature Reserve area of the Western Cape.

It also occurs very discontinuously in much of the rest of the sub-Saharan region, with the Ethiopian mountains and the area from central Kenya into Uganda having large populations. Identification difficulties confuse the limits of this species’ range.

Birds in South Africa are migratory, wintering further north. Other populations are resident apart from local movements.

The Horus swift breeds in old burrows of bee-eaters, ground woodpeckers, kingfishers and martins, which are typically in natural or artificial sandy banks. The flat nest of vegetation and hair, glued with saliva is built at the end of the tunnel and 1-4 eggs are laid. The eggs are incubated for 28 days to hatching, and the fledging period is about 6 weeks. This species is not colonial, but the nature of its breeding habitat means that a number of pairs may be scattered through a bee-eater or banded martin colony. It feeds at middle levels over adjacent habitats, but avoids large towns.

The Horus swift is 13–15 cm long and quite bulky. It appears entirely blackish except for a white patch on the chin and a white rump. It has a medium length forked tail. It has a fluttering flight like little swift. Little swift has a square tail, and more extensive white on the rump than Horus, and white-rumped swift has a more deeply forked tail and a narrower white band. The call is a buzzing peeeeooo, peeeeooo. The paler subspecies A. h. fuscobrunneus of southwestern Angola has a small grey throat patch and a brown rump. The form toulsoni of northwestern Angola and Zimbabwe is a dark morph of nominate A. h. horus, with a dark rump and small throat patch. Both dark forms have sometimes been split as separate species.

Horus, whose name this bird commemorates, was the ancient Egyptian god of the sun, son of Osiris and Isis.

Mammalogie, ou, Description des espèces de mammifères

A Paris :Chez Mme. Veuve Agasse, imprimeur-libraire,1820-1822.

biodiversitylibrary.org/page/39522511

Susan Sarandon

A text from Wikipedia, the free encyclopedia

 

Susan Sarandon (born October 4, 1946) is an American actress. She has worked in films and television since 1969, and won an Academy Award for Best Actress for her performance in the 1995 film Dead Man Walking. She had also been nominated for the award for four films before that and has received other recognition for her work. She is also noted for her social and political activism for a variety of liberal causes.

 

Early life

 

Sarandon, the eldest of nine children in a Roman Catholic[1] family, was born as Susan Abigail Tomalin in New York City, as the daughter of Leonora Marie (née Criscione) and Phillip Leslie Tomalin (26 September 1917 – 26 March 1999), who worked as an advertising executive, television producer, and nightclub singer during the big band era.[2][3] Sarandon's father was of English, Irish and Welsh ancestry, and her Italian American mother's ancestors emigrated from the regions of Tuscany and Sicily.[2][4][5] Sarandon attended Roman Catholic schools.[1] She grew up in Edison, New Jersey,[6][7] where she graduated from Edison High School in 1964. She then attended The Catholic University of America, from 1964 to 1968, and earned a BA in drama and worked with noted drama coach and master teacher, Father Gilbert V. Hartke.

[edit]Career

 

In 1969, Sarandon went to a casting call for the motion-picture Joe, with her then-husband Chris Sarandon. Although he did not get a part, she was cast in a major role of a disaffected teen, who disappears into the seedy underworld.[clarification needed] (The film was released in 1970). Between the years 1970 and 1972, Sarandon played Patrice Kahlman on the short-lived soap opera A World Apart, and on Search for Tomorrow, in the role of Sarah Fairbanks. She appeared in Fleur bleue (The Apprentice) (1971) and also appeared in Lady Liberty (1971), by Mario Monicelli, opposite Sophia Loren.

In 1974, she co-starred in The Front Page, with the comedy duo Jack Lemmon and Walter Matthau and Lovin' Molly with Anthony Perkins. She appeared in the cult favorite musical The Rocky Horror Picture Show (1975). That same year, she played the female lead in The Great Waldo Pepper, opposite Robert Redford. In 1978, Sarandon played the mother of a child prostitute, who was played by Brooke Shields, in Pretty Baby.

  

Susan Sarandon's hand and foot prints at Grauman's Chinese Theatre

Her most controversial film appearance[citation needed] was in The Hunger in 1983, a modern vampire story in which she had a lesbian sex scene with Catherine Deneuve. The film was a critical and commercial flop but gained a cult following.[citation needed] Sarandon played one of the leads in the 1987 dark comedy/fantasy film The Witches of Eastwick, opposite Jack Nicholson. Sarandon starred in the 1988 film Bull Durham, which became a huge commercial and critical success. In 1989, she co-starred with Marlon Brando in A Dry White Season.

Sarandon received five Academy Award nominations, for best actress, in Atlantic City (1980), Thelma & Louise (1991), Lorenzo's Oil (1992) and The Client (1994). In 1995, she won the award for her performance in Dead Man Walking.[citation needed]

Additional performances in film include Little Women (1994), Compromising Positions, Stepmom (1998), Anywhere but Here (1999), Cradle Will Rock (1999), The Banger Sisters (2002), Shall We Dance (2004), Alfie (2004), Romance & Cigarettes (2005), Elizabethtown (2005) and Enchanted (2007).

Sarandon has appeared in two episodes of The Simpsons, one as herself ("Bart Has Two Mommies") and another as a ballet teacher, "Homer vs. Patty and Selma". She has made appearances on comedies such as Friends, Malcolm in the Middle, Mad TV, Saturday Night Live, Chappelle's Show, 30 Rock, and Rescue Me.[citation needed]

Sarandon has contributed the narration to some two dozen documentary film, many of which dealt with social and political issues;[citation needed] in addition, she has served as the presenter on many installments of the PBS documentary series, Independent Lens. In 2007, she hosted and presented Mythos, a series of lectures by the late American mythology professor Joseph Campbell.[8]

Sarandon joined the cast of the adaptation of The Lovely Bones, opposite Rachel Weisz, and appeared with her daughter, Eva Amurri, in Middle of Nowhere; both of the movies were filmed in 2007.[9][10]

In June 2010, Sarandon joined the cast of new HBO pilot The Miraculous Year. She will play the role of Patty Atwood, a Broadway director/choreographer.[11]

[edit]Personal life

 

Sarandon began a relationship with fellow college student Chris Sarandon, in 1964, and they married on September 16, 1967.[12] After their separation, Sarandon discussed their relationship in an interview with Cosmopolitan magazine in 1978, in which she stated "I no longer believe in marriage."[13] They divorced in 1979 and she retained Sarandon as her stage name.[14]

In the late 1970s, Sarandon had a two-year relationship with director Louis Malle, who directed her in Pretty Baby and Atlantic City.[12]

In the mid-1980s, Sarandon dated director Franco Amurri, with whom she had a daughter in 1985, actress Eva Amurri.[14]

From 1986 to 2009,[15] Sarandon was in a relationship with actor Tim Robbins, whom she met while she filmed Bull Durham. They had two sons — Jack Henry (born 1989) and Miles Guthrie (born 1992).[14]

Sarandon and Robbins often worked together on the same social and political causes. In 2006, Sarandon received the Action Against Hunger Humanitarian Award.[16] She was honored for her work as a UNICEF Goodwill Ambassador, an advocate for victims of hunger and HIV/AIDS and a spokesperson for Heifer International. Sarandon also participates as a member of the Jury for the NYICFF, a local New York City Film Festival that is dedicated to screening films for children between the ages of 3 and 18.[17] In 2006, Sarandon and 10 of her relatives (including her then-partner Tim Robbins and her son Miles) travelled to Wales to trace her family's Welsh genealogy. Their journey was documented by the BBC Wales programme, Coming Home: Susan Sarandon.[5] In 2006, she also received the "Ragusani nel mondo" prize, since she had recently discovered her Sicilian roots, in Ragusa, Italy.

One of her favorite hobbies is playing table tennis. She is involved in a New York Table Tennis Club, Spin; a club that she frequents when she doesn't film.[18]

[edit]Political activism

Sarandon is noted for her active support of progressive and left-liberal political causes, ranging from donations made to organizations such as EMILY's List,[19] to participating in a 1983 delegation to Nicaragua sponsored by MADRE, an organization that promotes "social, environmental and economic justice."[20] Sarandon has also expressed support for various human rights causes that are similar philosophically to ideas found among the Christian left.[21]

In 1995, Sarandon was one of many Hollywood actors, directors and writers who were interviewed for the documentary The Celluloid Closet, which looked at how Hollywood films have depicted homosexuality. In 1999, she was appointed UNICEF Goodwill Ambassador. In that capacity, she has actively supported the organization's global advocacy, as well as the work of the Canadian UNICEF Committee.

  

Susan Sarandon in April 2007

During the 2000 election, Sarandon supported Ralph Nader's run for President, serving as a co-chair of the National Steering Committee of Nader 2000.[22]

During the 2004 election campaign, she withheld support for Nader's bid, being among several "Nader 2000 Leaders" who signed a petition that urged voters to vote for Democratic Party candidate John Kerry.[23] After the 2004 election, Sarandon called for US elections to be monitored by international entities.[24]

Sarandon and Robbins both took an early stance against the 2003 invasion of Iraq, with Sarandon stating that she was firmly against the concept of the war as a pre-emptive strike.[25] Prior to a 2003 protest sponsored by the United for Peace and Justice coalition, she said that many Americans "do not want to risk their children or the children of Iraq".[26] Sarandon was one of the first to appear in a series of political ads sponsored by TrueMajority, an organization established by Ben & Jerry's Ice Cream founder Ben Cohen.[27][28] Also in 2003, Sarandon appeared in a "Love is Love is Love" commercial, which promoted the acceptance of gay, lesbian, bisexual and transgender individuals.

In 2004, she served on the advisory committee for the group 2004 Racism Watch.[29] She hosted a section of the Live 8 concert in Edinburgh, Scotland, in 2005. In 2006, she was one of eight women who were selected to carry in the Olympic flag at the Opening Ceremony of the 2006 Olympic Winter Games, in Turin, Italy.

Along with anti-war activist Cindy Sheehan, Sarandon took part in a 2006 Mother's Day protest, which was sponsored by Code Pink;[30] she has expressed interest in portraying Sheehan in a movie.[31] In January 2007, she appeared with Robbins and Jane Fonda at an anti-war rally in Washington, D.C. in support of a Congressional measure to withdraw U.S. forces from Iraq.[32]

In the 2008 U.S. presidential election, Sarandon and Tim Robbins campaigned[33] for John Edwards in the New Hampshire communities of Hampton,[34] Bedford and Dover.[35] When asked at We Vote '08 Kickoff Party "What would Jesus do this primary season", Sarandon said, "I think Jesus would be very supportive of John Edwards."[36]

On March 12, 2011 Susan spoke before a crowd in Madison WI during a protest[37] of Governer Scott Walker and his "Budget Repair Bill".

[edit]Filmography

 

Films

YearTitleRoleNotes

1970JoeMelissa Compton

1971Lady LibertySally

1971The ApprenticeElizabeth Hawkinsaka "Fleur bleue" (in Canada)

1974Lovin' MollySarah

1974The Front PagePeggy Grant

1975The Great Waldo PepperMary Beth

1975The Rocky Horror Picture ShowJanet Weiss

1976DragonflyChloeaka "One Summer Love" (USA: reissue title)

1977Checkered Flag or CrashC.C. Wainwright

1977The Other Side of MidnightCatherine Alexander Douglas

1977The Great Smokey RoadblockGinny

1978Pretty BabyHattie

1978King of the GypsiesRose

1979Something Short of ParadiseMadeline Ross

1980Atlantic CitySally MatthewsGenie Award for Best Performance by a Foreign Actress

Kansas City Film Critics Circle Award for Best Actress

Nominated—Academy Award for Best Actress

1980Loving CouplesStephanie

1982TempestAretha Tomalin

1983The HungerDr. Sarah Roberts

1983Who Am I This Time?Helene Shaw

1984The Buddy SystemEmily

1985Compromising PositionsJudith Singer

1986Women of ValorCol. Margaret Ann Jessup

1987The Witches of EastwickJane SpoffordNominated—Saturn Award for Best Actress

1988Bull DurhamAnnie SavoyBoston Society of Film Critics Award for Best Actress

Nominated—Golden Globe Award for Best Actress – Motion Picture Musical or Comedy

1988Sweet Hearts DanceSandra Boon

1989The January ManChristine Starkey

1989A Dry White SeasonMelanie Bruwer

1990White PalaceNora BakerLondon Film Critics Circle Award for Best Actress (also for Thelma & Louise)

Nominated—Golden Globe Award for Best Actress – Motion Picture Drama

1991Thelma & LouiseLouise Elizabeth SawyerDavid di Donatello Award for Best Foreign Actress (shared with Geena Davis)

London Film Critics Circle Award for Best Actress (also for White Palace)

National Board of Review Award for Best Actress (shared with Geena Davis)

Nominated—Academy Award for Best Actress

Nominated—BAFTA Award for Best Actress in a Leading Role

Nominated—Chicago Film Critics Association Award for Best Actress

Nominated—Golden Globe Award for Best Actress – Motion Picture Drama

1992The PlayerHerself

1992Light SleeperAnn

1992Bob RobertsTawna Titan

1992Lorenzo's OilMichaela OdoneNominated—Academy Award for Best Actress

Nominated—Chicago Film Critics Association Award for Best Actress

Nominated—Golden Globe Award for Best Actress – Motion Picture Drama

1994The ClientRegina 'Reggie' LoveBAFTA Award for Best Actress in a Leading Role

Nominated—Academy Award for Best Actress

Nominated—Screen Actors Guild Award for Outstanding Performance by a Female Actor in a Leading Role

1994Little WomenMargaret 'Marmee' March

1994Safe PassageMargaret 'Mag' Singer

1995Dead Man WalkingSister Helen PrejeanAcademy Award for Best Actress

Chlotrudis Award for Best Actress

David di Donatello Award for Best Foreign Actress

Kansas City Film Critics Circle Award for Best Actress

Screen Actors Guild Award for Outstanding Performance by a Female Actor in a Leading Role

Nominated—Golden Globe Award for Best Actress – Motion Picture Drama

1996James and the Giant PeachMiss Spidervoice

1998TwilightCatherine Ames

1998IlluminataCalimene

1998StepmomJackie HarrisonSan Diego Film Critics Society Award for Best Actress

Nominated—Golden Globe Award for Best Actress – Motion Picture Drama

Nominated—Satellite Award for Best Actress – Motion Picture Drama

1999Our Friend, MartinMrs. Clarkvoice (direct-to-video)

1999Cradle Will RockMargherita Sarfatti

1999Anywhere but HereAdele August

2000Joe Gould's SecretAlice Neel

2000Rugrats in Paris: The MovieCoco LaBouchevoice

2001Cats & DogsIvyvoice

2001Goodnight MoonNarratorvoice (short subject)

2002Igby Goes DownMimi SlocumbLas Vegas Film Critics Society Award for Best Supporting Actress (also for | Moonlight Mile)

Nominated—Golden Globe Award for Best Supporting Actress – Motion Picture

2002The Banger SistersLavinia Kingsley

2002Moonlight MileJojo FlossLas Vegas Film Critics Society Award for Best Supporting Actress (also for Igby Goes Down)

2002Little Miss SpiderNarratorshort subject

2003Ice BoundDr. Jerri Nielsen

2004NoelRose Collins

2004Jiminy Glick in LalawoodHerselfCameo

2004Shall We DanceBeverly Clark

2004AlfieLiz

2005ElizabethtownHollie Baylor

2005Romance & CigarettesKitty

2006IrresistibleSophie

2007Mr. WoodcockBeverly Farley

2007In the Valley of ElahJoan Deerfield

2007EnchantedQueen Narissa

2007Emotional ArithmeticMelanie Lansing WintersNominated—Genie Award for Best Performance by a Foreign Actress

Nominated—Jutra Award for Best Actress

2007Bernard and DorisDoris DukeNominated—Emmy Award for Outstanding Lead Actress – Miniseries or a Movie

Nominated—Golden Globe Award for Best Actress – Miniseries or Television Film

Nominated—Satellite Award for Best Actress – Miniseries or Television Film

Nominated—Screen Actors Guild Award for Outstanding Performance by a Female Actor in a Miniseries or Television Movie

2008Speed RacerMom Racer

2008Middle of NowhereRhonda Berry

2009The GreatestGrace Brewer

2009PeacockFanny CrillDirect-to-video

2009Leaves of GrassDaisy Kincaid

2009Solitary ManNancy

2009The Lovely BonesGrandma LynnNominated—Saturn Award for Best Supporting Actress

2010Wall Street: Money Never SleepsSylvia Moore

Television

YearTitleRoleNotes

1970–

1971A World ApartPatrice Kahlman

1971Owen Marshall: Counselor at LawJoyce1 episode

1972Search for TomorrowSarah Fairbanksunknown episodes

1973Wide World Mysteryepisode The Haunting of Rosalind

1974F. Scott Fitzgerald and 'The Last of the Belles'Ailie Calhoun

1974The Satan MurdersKateTV movie

1974June MoonEileenTV movie

1974The Rimers of EldritchPasty JohnsonTV movie

1982Who Am I This Time?Helene ShawTV movie

1984Oxbridge BluesNatalieTV mini-series

1984Faerie Tale TheatreBeauty1 episode

1985A.DLivillaTV mini-series

1985Mussolini and IEdda Mussolini CianoTV movie

1986Women of ValorCol. Margaret Ann JessupTV movie

1994All Star 25th Birthday: Stars and Street Forever!Bitsy

1995The SimpsonsBallet Teacher1 episode

1999Earthly PossessionsCharlotte EmoryTV movie

2001FriendsCecilia Monroe/Jessica LockhartNominated—Emmy Award for Outstanding Guest Actress – Comedy Series

2001Cool Women In HistoryThe HostSeason 1

Nominated—Daytime Emmy Award for Outstanding Special Class Series

2002Malcolm in the MiddleMegNominated—Emmy Award for Outstanding Guest Actress – Comedy Series

2003Frank Herbert's Children of DunePrincess WensiciaTV miniseries

2004Chappelle's ShowherselfSeason 3

2004Troy: The Passion of HelenThe Host

2005The ExoneratedSunny JacobsTV movie

2005Mad TV2 episodes

2006–

2007Rescue MeAlicia

2009ERNora1 episode

2010Who Do You Think You Are?[38]herself1 episode

2010You Don't Know JackJanet GoodTV movie

Nominated — Primetime Emmy Award for Outstanding Supporting Actress in a Miniseries or a Movie

Nominated - Screen Actors Guild Award for Outstanding Performance by a Female Actor in a Miniseries or Television Movie

2010Chelsea LatelyHerselfAppeared 7/20/2010

2010The Good WifeMrs. Joe KentUncredited voice role, 10/27/2010

Documentaries

YearTitleRole

1983When the Mountains Tremble

1990Through the Wirenarrator

1993Wildnerness: The Last Standnarrator

1994School of the Americas Assassinsnarrator

1995The Celluloid Closet

1996Tell the Truth and Run: George Seldes and the American Pressnarrator

1997The Need to Knownarrator

1997Father Roy: Inside the School of Assassinsnarrator

1997187: Documentednarrator

1999For Love of Juliannarrator

2000Light Keeps Me Company

2000Iditarod: A Far Distant Placenarrator

2000This Is What Democracy Looks Likenarrator

2000Dying to be Thinnarrator

2001Uphill All the Waynarrator

2001900 Womennarrator

2001The Shaman's Apprenticenarrator

2001Rudylandnarrator

2001Islamabad: Rock Citynarrator

2001Ghosts of Atticanarrator

2001Last Party 2000

2002The Next Industrial Revolutionnarrator

2002Tibet: Cry of the Snow Lionnarrator

2003XXI Century

2003The Nazi Officer's Wifenarrator

2003Burma: Anatomy of Terrornarrator

2003Journey of the Heart: The Life of Henri Nouwennarrator

2004Fragile Hopes from the Killing Fieldsnarrator

2005A Whale in Montananarrator

2005On the Line: Dissent in an Age of Terrorism

2006Secrets of the Codenarrator

2006Christa McAuliffe: Reach for the Starsnarrator

2007This Child of Minenarrator

2007World Beyond Wiseguys: Italian Americans & the Movies

2009PoliWoodHerself

2010Who Do You Think You Are?Herself

[edit]References

 

^ a b Grant, Meg (August, 2002). "Susan Sarandon Interview: Speaking Her Mind". Reader's Digest. Retrieved September 19, 2010.

^ a b MacKenzie, Suzie (18 March 2006). "A fine romancer". London: The Guardian. Retrieved 2010-05-24.

^ "Susan Sarandon biography". Film Reference.com.

^ "Who Do You Think You Are – NBC Site". Nbc.com. Retrieved 2010-07-13.

^ a b "Sarandon learns about Welsh roots". BBC news. 28 November 2006.

^ "Susan Sarandon's Story" United Nations. Retrieved December 31, 2006.

^ Sarandon's daughter, Eva Amurri, stated this during her appearance on the December 10, 2009, episode of the E! talk show Chelsea Lately.

^ "The Shaping of Our Mythic Tradition". Joseph Campbell Foundation. Retrieved 2009-12-06.

^ "Susan Sarandon set to star in 'The Lovely Bones'". DailyIndia.com. 27 July 2007.

^ Chupnick, Steven (25 August 2007). "Susan Sarandon on Speed Racer". Superhero Hype.com.

^ "Susan Sarandon Joins HBO's The Miraculous Year". TVGuide.com.

^ a b "Susan Sarandon Biography – Yahoo! Movies". Movies.yahoo.com. Retrieved 2010-07-13.

^ "Moviecrazed". Moviecrazed. Retrieved 2010-07-13.

^ a b c "Susan Sarandon". Hollywood.com.

^ Triggs, Charlotte (2009-12-23). "Susan Sarandon and Tim Robbins Split – Breakups, Susan Sarandon, Tim Robbins". People.com. Retrieved 2010-07-13.

^ "Stages a Glittering Million-Dollar Gala". Action Against Hunger. Retrieved 2010-07-13.

^ "NYICFF Jury". NYICFF. Retrieved 2009-12-06.

^ "Illustrious Guests for Stockholm Dinner". ITTF. Retrieved 2009-12-11.

^ "Susan Sarandon's Federal Campaign Contribution Report". Newsmeat.com. Retrieved 2008-01-13.

^ "Mission and History". Madre.org. Archived from the original on December 24, 2007. Retrieved 2008-01-10.

^ Sheahen, Laura. "'The Power of One': Interview with Susan Sarandon". BeliefNet. Retrieved 2008-01-14.

^ "Becker Complaint: Becker, et al. vs. Federal Election Commission". NVRI.org. Retrieved 2008-01-14.

^ "Nader 2000 Leaders United to Defeat Bush". press release. Truthout.org. September 14, 2004. Archived from the original on October 20, 2007. Retrieved 2008-01-14.

^ Walls, Jeannette (2006-04-19). "Sarandon wants monitoring for U.S. elections". MSNBC. Retrieved 2010-01-31.

^ "Iraq: Antiwar Voices". Washington Post. February 13, 2003. Retrieved 2010-05-24.

^ "Sarandon To Bush: Get Real On War", CBS News, February 14, 2003

^ Brennan, Charlie (February 8, 2003). "Cry for peace heard on web: Activists using Internet to spread word against war". Rocky Mountain News. Archived from the original on July 4, 2007. Retrieved 2008-01-11.

^ "Anti-Iraq Ad Features Leader of Bush's Church". Fox News. 2003-01-31. Retrieved 2008-01-14.

^ "2004 Racism Watch Calls On Bush-Cheney Campaign to Change or Pull Offensive Ad". Common Dreams. Retrieved 2008-10-04.

^ "Susan Sarandon Joins Cindy Sheehan to Protest Iraq War". Fox News. May 15, 2006. Retrieved 2008-01-14.

^ Asthana, Anushka. "Sarandon tells of Iraq death threat", The Observer, 30 April 2006

^ Hunt, Kasie (January 24, 2007). "Anti-War Actress Bored by Iraq Pitch". CBS News.

^ Strauss, Gary (2008-01-30). "Primary time for celebs: Star power floods political arena". USA TODAY. Retrieved 2010-02-01.

^ Lanzer, Katherine (2008-01-08). "Edwards vows to 'take back democracy'". seacoastonline.com. Retrieved 2010-02-01.

^ Alexovich, Ariel (2008-01-07). "The Early Word: Who's the Real 'Change' Candidate?". The New York Times. Retrieved 2010-02-01.

^ Murphy, Tim (2007-12-03). "WWJD in '08? Ask Sarandon". New York. Retrieved 2010-01-31.

^ "Madison Welcomes Susan Sarandon- 3-12-11", YouTube

^ "Info on the Susan Sarandon episode of NBC's Who Do You Think You Are?". Nbc.com. Retrieved 2010-07-13.

  

Susan Sarandon

Origem do texto: Wikipédia, a enciclopédia livre.

Vida pessoal

 

Susan é filha de Phillip Leslie Tomalin, que tinha ascendência irlandesa, inglesa e galesa, e de Lenora Marie Criscione, uma italiana nascida em Ragusa, Sicília. Ela cresceu numa grande família católica de nove filhos. Graduou-se em 1964 pela Edison High School e estudou na Universidade Católica da América, em Washington DC, onde bacharelou-se em Artes.

Enquanto estava na faculdade, Susan conheceu Chris Sarandon, com quem se casou em setembro de 1967. Eles se divorciaram em 1979 e ela continuou a usar "Sarandon" como seu nome artístico. Na metade dos anos 80, ela namorou o diretor italiano Franco Amurri, com quem teve uma filha, a atriz Eva Amurri. Também namorou o ator Sean Penn e o diretor Louis Malle.

Desde 1988, Sarandon vive com o ator Tim Robbins, a quem ela conheceu nas filmagens de Bull Durham. O casal teve dois filhos: Jack Henry e Miles Guthrie. Tanto ela quanto Robbins estão envolvidos em causas políticas socialistas.

No dia 23 de dezembro de 2009, o casal anunciou sua separação, publicada pela revista People.

Em 2003, Susan apareceu no comercial "Love is Love is Love", promovendo a aceitação de indivíduos gays, lésbicas e transgêneros.

Em 2005, participou do Live 8, em Edimburgo, na Escócia. Em 2006, participou da cerimônia de abertura dos Jogos Olímpicos de Inverno de 2006.

Sarandon e dez de seus parentes, incluindo Tim Robbins e seu filho Miles, viajaram para Gales para obter informações sobre a genealogia galesa de sua família. A jornada foi comentada no programa da BBC de Gales Coming Home: Susan Sarandon.

Susan Sarandon é também uma amiga próxima de Julia Roberts.

Filmografia

 

A Wikipédia possui o:

Portal Cinema

2009 - The Lovely Bones (Um Olhar do Paraíso)

2008 - Speed Racer

2007 - Mr. Woodcock (Em Pé de Guerra)

2007 - Enchanted (Encantada)

2007 - In the Valley of Elah (No Vale das Sombras)

2006 - Irresistible (Identidade roubada)

2005 - Elizabethtown (Tudo acontece em Elizabethtown)

2004 - Romance & Cigarettes

2004 - A Whale in Montana

2004 - Noel (Anjo de vidro)

2004 - Alfie (Alfie - O sedutor)

2004 - Shall We Dance? (Dança comigo?)

2003 - Ice Bound (TV)

2003 - Children of Dune'

2002 - The Banger Sisters (Doidas demais)

2002 - Moonlight Mile (Vida que segue)

2002 - Igby Goes Down (A estranha família de Igby)

2001 - Rudyland

2001 - Uphill All the Way (voz - narradora)

2001 - Cats & Dogs (Como cães e gatos) (voz)

2001 - 900 Women (voz - narradora)

2001 - Rugrats In Paris: The Movie (Rugrats em Paris: O Filme)

2000 - Dirty Pictures (Fotos proibidas) (TV)

2000 - Time of Our Lives

2000 - This Is What a Democracy Looks Like (voz - narradora)

2000 - Iditarod: A Far Distant Place (voz - narradora)

2000 - Ljuset haller mig sallskap

2000 - Rugrats in Paris: The Movie (Os anjinhos em Paris) (voz)

2000 - Joe Gould's Secret (Crônica de uma certa Nova York)

1999 - Anywhere But Here (Em qualquer outro lugar)

1999 - Cradle Will Rock (O poder vai dançar!)

1999 - Earthly Possessions (Um beijo como resgate) (TV)

1998 - Stepmom (Lado a lado)

1998 - Illuminata (Illuminata)

1998 - Twilight (Fugindo do passado)

1997 - 187: Documented (voz)

1997 - Father Roy: Inside the School of Assassins (voz)

1996 - James and the Giant Peach (James e o pêssego gigante)

1996 - Tell the truth and run: George Seldes and the American Press (voz)

1995 - Dead Man Walking (Os últimos passos de um homem )

1994 - The Client (O cliente)

1994 - Little Women (Adoráveis mulheres)

1994 - Safe Passage (Unidos pela esperança)

1992 - Light Sleeper(O Dono da Noite)

1992 - Lorenzo's Oil (O óleo de Lorenzo)

1992 - The Player (O jogador)

1992 - Bob Roberts (Bob Roberts)

1991 - Thelma & Louise (Thelma e Louise)

1991 - Light Sleeper

1990 - White Palace (Loucos de paixão)

1989 - A Dry White Season (Assassinato sob custódia)

1989 - January Man (O calendário da morte)

1988 - Bull Durham (Sorte no amor)

1988 - Sweet Hearts Dance (Amores em conflito)

1987 - The Witches of Eastwick (As bruxas de Eastwick)

1986 - Women of Valor (O preço da coragem) (TV)

1985 - Compromising Positions (Posições comprometedoras)

1985 - Mussolini: The Decline and Fall of Il Duce (Mussolini e eu) (TV)

1984 - The Buddy System (Amigos & amantes)

1983 - The Hunger (Fome de viver)

1982 - Tempest (A tempestade)

1981 - Who Am I This Time? (No teatro da vida) (TV)

1980 - Loving Couples (Casais trocados)

1980 - Atlantic City (Atlantic City)

1979 - Something Short in Paradise

1978 - Pretty Baby (Pretty Baby - Menina bonita)

1978 - King of the Gypsies (Rei dos ciganos)

1977 - The Other Side of Midnight

1977 - Checkered Flag or Crash

1976 - The Great Smokey Roadblock (Caravana de intrépidos)

1976 - One Summer Love (Um amor de verão)

1975 - The Rocky Horror Picture Show

1975 - The Great Waldo Pepper

1974 - June Moon (TV)

1974 - The Front Page (A primeira página)

1974 - Lovin'Molly

1971 - Fleur bleue

1971 - La Mortadella

1970 - Joe

[editar]Prêmios e indicações

 

Oscar (EUA)

Ganhou na categoria de Melhor Atriz (principal) pelo filme Dead Man Walking.

Foi ainda cinco vezes indicada na categoria de Melhor Atriz (principal) pelos filmes Atlantic City (1981); Thelma & Louise (1991); O óleo de Lorenzo (1992) e O Cliente (1994).

Golden Globe

Foi 5 vezes indicada na categoria Melhor actriz em filme dramático pelos filmes White Palace (1990), Thelma & Louise (1991), Lorenzo's Oil (1992), Dead Man Walking (1995) e Stepmom (1998); 1 vez indicada na categoria Melhor actriz em comédia ou musical por Bull Durham (1988) e uma vez na categoria Melhor actriz coadjuvante/secundária em cinema por Igby Goes Down (2002). Nunca ganhou em nenhuma categoria.

BAFTA

Foi duas vezes indicada na categoria de melhor atriz por Thelma & Louise (1992); O Cliente (1995); Venceu em 1995.

Prêmio SAG

Ganhou o Prémio Screen Actors Guild para melhor actriz num filme por Dead Man Walking (1995) e foi indicada na mesma categoria por The Client (1994)

Book cover for the "Illustrated Encyclopedia of Cryptozoology" MA art graduation project.

 

See all the cryptid creatures here: www.behance.net/gallery/Illustrated-Encyclopedia-of-Crypt...

 

Thanks for visiting!

 

s512a 9826 EncLZ1961-5 Narodne nošnje u Jugoslaviji Zagreb MCMLXI Enciklopedija Leksikografskog zavoda National costumes in Yugoslavia Zagreb MCMLXI Encyclopedia of the Lexicographical Institute Izrada Zdenka Sertić

The Scream by Edvard Munch

From Wikipedia, the free encyclopedia

en.wikipedia.org/wiki/The_Scream

  

The Scream

Norwegian: Skrik, German: Der Schrei der Natur

The Scream.jpg

Artist: Edvard Munch

Year1893

TypeOil, tempera, pastel and crayon on cardboard

Dimensions91 cm × 73.5 cm (36 in × 28.9 in)

LocationNational Gallery, Oslo, Norway

The Scream (Norwegian: Skrik) is the popular name given to each of four versions of a composition, created as both paintings and pastels, by the Expressionist artist Edvard Munch between 1893 and 1910. Der Schrei der Natur (The Scream of Nature) is the title Munch gave to these works, all of which show a figure with an agonized expression against a landscape with a tumultuous orange sky. Arthur Lubow has described The Scream as "an icon of modern art, a Mona Lisa for our time."[1]

 

Edvard Munch created the four versions in various media. The National Gallery, Oslo, holds one of two painted versions (1893, shown here). The Munch Museum holds the other painted version (1910, see gallery, below) and a pastel version from 1893. These three versions have not traveled for years.[2]

 

The fourth version (pastel, 1895) was sold for $119,922,600 at Sotheby's Impressionist and Modern Art auction on 2 May 2012 to financier Leon Black,[3][4] the third highest nominal price paid for a painting at auction.[5] The painting was on display in the Museum of Modern Art in New York from October 2012 to April 2013.

 

Also in 1895, Munch created a lithograph stone of the image. Of the lithograph prints produced by Munch, several examples survive.[6] Only approximately four dozen prints were made before the original stone was resurfaced by the printer in Munch's absence.[7]

 

The Scream has been the target of several high-profile art thefts. In 1994, the version in the National Gallery was stolen. It was recovered several months later. In 2004, both The Scream and Madonna were stolen from the Munch Museum, and were both recovered two years later.

 

Contents [hide]

1Sources of inspiration

2Painting materials

3Thefts

4Record sale at auction

5In popular culture

6Gallery of versions

7References

8Further reading

9External links

Sources of inspiration[edit]

 

Edvard Munch, 1921

The original German title given by Munch to his work was Der Schrei der Natur ("The Scream of Nature"). The Norwegian word skrik usually is translated as scream, but is cognate with the English shriek. Occasionally, the painting also has been called The Cry.

 

In his diary in an entry headed, Nice 22 January 1892, Munch described his inspiration for the image:

 

One evening I was walking along a path, the city was on one side and the fjord below. I felt tired and ill. I stopped and looked out over the fjord—the sun was setting, and the clouds turning blood red. I sensed a scream passing through nature; it seemed to me that I heard the scream. I painted this picture, painted the clouds as actual blood. The color shrieked. This became The Scream.[8]

 

This memory was later rendered by Munch as a poem, which he hand-painted onto the frame of the 1895 pastel version of the work:

 

I was walking along the road with two friends – the sun was setting – suddenly the sky turned blood red – I paused, feeling exhausted, and leaned on the fence – there was blood and tongues of fire above the blue-black fjord and the city – my friends walked on, and I stood there trembling with anxiety – and I sensed an infinite scream passing through nature.[9]

 

Among theories advanced to account for the reddish sky in the background is the artist's memory of the effects of the powerful volcanic eruption of Krakatoa, which deeply tinted sunset skies red in parts of the Western hemisphere for months during 1883 and 1884, about a decade before Munch painted The Scream.[10] This explanation has been disputed by scholars, who note that Munch was an expressive painter and was not primarily interested in literal renderings of what he had seen. Alternatively, it has been suggested that the proximity of both a slaughterhouse and a lunatic asylum to the site depicted in the painting may have offered some inspiration.[11] The scene was identified as being the view from a road overlooking Oslo, the Oslofjord and Hovedøya, from the hill of Ekeberg.[12] At the time of painting the work, Munch's manic depressive sister Laura Catherine was a patient at the asylum at the foot of Ekeberg.[citation needed]

 

In 1978, the Munch scholar Robert Rosenblum suggested that the strange, sexless creature in the foreground of the painting was inspired by a Peruvian mummy, which Munch could have seen at the 1889 Exposition Universelle in Paris. This mummy, which was buried in a fetal position with its hands alongside its face, also struck the imagination of Munch's friend Paul Gauguin: it stood as a model for the central figure in his painting, Human misery (Grape harvest at Arles) and for the old woman at the left in his painting, Where Do We Come From? What Are We? Where Are We Going?. In 2004, an Italian anthropologist speculated that Munch might have seen a mummy in Florence's Museum of Natural History, which bears an even more striking resemblance to the painting.[13]

 

The imagery of The Scream has been compared to that which an individual suffering from depersonalization disorder experiences, a feeling of distortion of the environment and one's self,[14] and also facial pain in the form of Trigeminal neuralgia.[15]0

 

Painting materials[edit]

The material composition of the 1893 painted version was examined in 2010.[16] The pigment analysis revealed the use of cadmium yellow, vermilion, ultramarine and viridian among other pigments of the 19th century.[17]

 

Thefts[edit]

The Scream has been the target of a number of thefts and theft attempts. Some damage has been suffered in these thefts.

  

Two men breaking into the National Gallery, Oslo, to steal the gallery's (1893 tempera on cardboard) version of The Scream, February 1994

On 12 February 1994, the same day as the opening of the 1994 Winter Olympics in Lillehammer, two men broke into the National Gallery, Oslo, and stole its version of The Scream, leaving a note reading "Thanks for the poor security".[18][19] The painting had been moved down to a second-story gallery[20] as part of the Olympic festivities.[21] After the gallery refused to pay a ransom demand of US$1 million in March 1994, Norwegian police set up a sting operation with assistance from the British police (SO10) and the Getty Museum and the painting was recovered undamaged on 7 May 1994.[20] In January 1996, four men were convicted in connection with the theft, including Pål Enger, who had been convicted of stealing Munch's Vampire in 1988.[22] They were released on appeal on legal grounds: the British agents involved in the sting operation had entered Norway under false identities.[23]

  

Thieves taking paintings from the Munch Museum in Oslo on 22 August 2004

The 1910 tempera on board version of The Scream was stolen on 22 August 2004, during daylight hours, when masked gunmen entered the Munch Museum in Oslo and stole it and Munch's Madonna.[24] A bystander photographed the robbers as they escaped to their car with the artwork. On 8 April 2005, Norwegian police arrested a suspect in connection with the theft, but the paintings remained missing and it was rumored that they had been burned by the thieves to destroy evidence.[25][26] On 1 June 2005, with four suspects already in custody in connection with the crime, the city government of Oslo offered a reward of 2 million Norwegian krone (roughly US$313,500 or €231,200) for information that could help locate the paintings.[27] Although the paintings remained missing, six men went on trial in early 2006, variously charged with either helping to plan or participating in the robbery. Three of the men were convicted and sentenced to between four and eight years in prison in May 2006, and two of the convicted, Bjørn Hoen and Petter Tharaldsen, were also ordered to pay compensation of 750 million kroner (roughly US$117.6 million or €86.7 million) to the City of Oslo.[28] The Munch Museum was closed for ten months for a security overhaul.[29]

 

On 31 August 2006, Norwegian police announced that a police operation had recovered both The Scream and Madonna, but did not reveal detailed circumstances of the recovery. The paintings were said to be in a better-than-expected condition. "We are 100 percent certain they are the originals," police chief Iver Stensrud told a news conference. "The damage was much less than feared."[30][31] Munch Museum director Ingebjørg Ydstie confirmed the condition of the paintings, saying it was much better than expected and that the damage could be repaired.[32] The Scream had moisture damage on the lower left corner, while Madonna suffered several tears on the right side of the painting as well as two holes in Madonna's arm.[33] Before repairs and restoration began, the paintings were put on public display by the Munch Museum beginning 27 September 2006. During the five-day exhibition, 5,500 people viewed the damaged paintings. The conserved works went back on display on 23 May 2008, when the exhibition "Scream and Madonna — Revisited" at the Munch Museum in Oslo displayed the paintings together.[34] Some damage to The Scream may prove impossible to repair, but the overall integrity of the work has not been compromised.[35][36]

 

Record sale at auction[edit]

The 1895 pastel-on-board version of the painting, owned by Norwegian businessman Petter Olsen, sold at Sotheby's in London for a record price of nearly US$120 million at auction on 2 May 2012.[37] The bidding started at $40 million and lasted for over 12 minutes when American businessman Leon Black by phone gave the final offer of US$119,922,500, including the buyer's premium.[4] Sotheby's said the painting was the most colorful and vibrant of the four versions painted by Munch and the only version whose frame was hand-painted by the artist to include his poem, detailing the work's inspiration.[2] After the sale, Sotheby's auctioneer Tobias Meyer said the painting was "worth every penny", adding: "It is one of the great icons of art in the world and whoever bought it should be congratulated."[38]

 

The previous record for the most expensive work of art sold at auction had been held by Picasso's Nude, Green Leaves and Bust, which went for US$106.5 million at Christie's two years prior on 4 May 2010.[39] When accounting for inflation, the highest price paid for art at an auction is still held by Van Gogh's Portrait of Dr. Gachet, which sold for $82.5 million in 1990, or about $149 million 2012 dollars.[40] There have been reports that The Card Players, by Cézanne, sold privately for $250m in 2011,[41][42] which can not be verified for the establishment of a record price.

 

In popular culture[edit]

In the late twentieth century, The Scream was imitated, parodied, and outright copies have been made following its copyright expiration, which led to it acquiring an iconic status in popular culture. It was used on the cover of some editions of Arthur Janov's book The Primal Scream.[43] In 1983–1984, pop artist Andy Warhol made a series of silk prints copying works by Munch, including The Scream. His stated intention was to desacralize the painting by making it into a mass-reproducible object. Munch had already begun that process, however, by making a lithograph of the work for reproduction. Erró's ironic and irreverent treatment of Munch's masterpiece in his acrylic paintings The Second Scream (1967) and Ding Dong (1979) is considered a characteristic of post-modern art.[44] Cartoonist Gary Larson included a "tribute" to The Scream (entitled The Whine) in his Wiener Dog Art painting and cartoon compilation, in which the central figure is replaced by a howling dachshund. The Scream has been used in advertising, in cartoons, such as The Simpsons, films, and on television. The principal alien antagonists depicted in the 2011 BBC series of Doctor Who, named "The Silence", have an appearance partially based on The Scream.[45] The Ghostface mask worn by the primary antagonists of the Scream series of horror movies is based on the painting, and was created by Brigitte Sleiertin, a Fun World employee, as a Halloween costume, prior to being discovered by Marianne Maddalena and Wes Craven for the film.[46]

 

In 2013, The Scream was one of four paintings that the Norwegian postal service chose for a series of stamps marking the 150th anniversary of Edvard Munch’s birth.[47]

 

A patient resource group for trigeminal neuralgia (which has been described as the most painful condition in existence) have also adopted the image as a symbol of the condition.[48]

 

In the anime Detective Conan episode 774 (2015) "The Missing Scream of Munch", the disappearance of The Scream plays the main part of story.[49]

s128a 10235 EncLZ1961-5 Meksiko Mexico México Zagreb MCMLXI Enciklopedija Leksikografskog zavoda Zagreb MCMLXI Encyclopedia of the Lexicographical Institute Izrada Zdenka Sertić

Encyclopaedia londinensis, or, Universal dictionary of arts, sciences, and literature

London :Printed for the proprietor, by J. Adlard ..., sold at the Encyclopaedia Office ... by J. White ... and Champante and Whitrow ...,1810-1829.

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