To the extent I had a photo planned last April 9, that barn/shed beside the road was it. But mostly I was out looking for something to photograph.

 

This is a bad place to stop for a photograph. Dow Road is twisty just north of the Centennial Acres golf course, and this short straight stretch is around a blind corner from both directions. And you can't really pull off the nearly shoulderless road. Nonetheless I briefly stopped, snapped a couple photos, and was on my way. Probably I should have pulled into that house's driveway and walked down the hill. Coulda got a better photo of the shed that way, for sure.

 

The title on the Horsie photo's an old family joke. I won't explain; whatever you can dream up is probably a better story, anyway.

 

==========

 

Nearly every photo I took a year ago today was overexposed, and many were poorly focused. And a few, including the horse photo, had outrageous ISO settings.

 

My fault. I set the exposure manually on this outing and evidently was a bit rushed. Autofocus was turned on, but hurrying doesn't help there, either.

 

==========

 

This photograph is an outtake from my 2021 photo-a-day project, 365^4.

 

Number of project photos taken: 13

Title of folder: Sunfield Township Ramble

Other photos taken on 4/9/2021: There was a possum running around our yard later in the day. I grabbed my pocket camera and wasted a couple shots....

Not fit to help Jackie....Now Bruce is a smart guy and I respect his word, but that's the biggest load of crap I've ever heard. I taught that kid to read, write, do basic math, whatever. I also helped him learn to control his telekinesis to an extent. I could help him with this. I---we're always there to help him. Then again, the incident at Gotham Heights was pretty terrible. Maybe Bruce is just trying to get the best outcome for Jackie by getting someone with powers like his own to do this job. I don't wanna see Jackie in that much pain ever again. And as scary as he looks, Martian Manhunter seems like he'll be nice. I wish I could just stop thinking about it. Steph and I have a job to do. Silent alarm got triggered at the Gotham Smithsonian Museum. Of course while we're right in the middle of dealing with the idiots trying to rob the place, Steph's gotta talk right in the middle of work... who am I kidding? We do this all the time. I probably start it more than she does.

 

"Martian Freaking Manhunter! Can you believe that? Another JL member helping our little buddy out!"

 

*BANGBANGBANG*

 

"Glock and a 1911....easy enough."

 

"Someone from another planet, Robin!"

 

"Why's it so cool to you? You've met Superboy and Supergirl before."

 

"Yeah, but---Martian Manhunter actually seems like he's out of this world!"

 

"Funny."

 

*BANGBANG*

 

"Oh for--Handle that!"

 

"Sorry...but no, seriously, his looks his talk, everything about him is unearthly! It's soooo cool!"

 

"You're a fangirl, aren't you?"

 

"Shamelessly. He's so underrated. And he's teaching---woops!--he's teaching Pulse how to handle his powers!You think we'll actually get to meet him? Talk to him and everything?"

 

"I dunno, I guess. Aren't you and Miss Martian BFF's or something? What makes Manhunter such a special Martian?"

 

"He--he's just cool, y'know! And he's helping us out! C'mon Tim, this is awesome."

 

"*sigh* yeah, it kinda is...---HEY! Stay down! Y'see this fool?"

 

"Yep, going for the gun. That won't work out for you, buddy. And as for you..."

 

"C'mon, I give! You win! Please lemme go!"

 

"Yeah, I win. But seriously, Miss Martian talks about him all the time. I bet I know more Martian history than you!"

 

"Yeah, you probably do. Wait, cave's calling us. Talk to us!"

 

"Penguin's trying to evade cops near the east docks. deal with it when you can."

 

"Sure thing, just finishing up here. What that fat little bird do this time?"

 

"Human trafficking."

 

"Yikes, that's a new one for him."

 

"By the time you get there he'll probably already be out at sea. I've already mobilized the R-Sub. And it's carrying Spoiler's new vehicle."

 

"Ha, sweet. You hear that, Spoiler? Your new toy's ready."

Two of my film cameras, an Agfa Ambi Silette and a Pentax K1000. I got the Ambi Silette from a thrift store in 2008 for $17 and the K1000 was a birthday gift from my aunt and uncle in 2005. They both work great.

 

Pictures taken with the Ambi Silette and pictures taken with the K1000.

 

I know it's a cheesy thing to post, but if anyone happens to have the Ambi SIlette 35mm (or to a lesser extent 90mm) lens they are willing to part with for a reasonable price, drop me a FlickrMail...

11232008

i take all my photos +

no equitment.

bad camrea.

no tripod.

ripped fishnet stockings.

extentions.

four inch heals.

the end.

I managed to some extent to overcome the apparent anonymity of US buses and coaches by determining that this is a Motor Coach Industries (MCI) model. I don't think I am ever going to be an expert on North American vehicles. This Coach USA/Hudson Transit Lines example has an Illinois Apportioned plate P576653. Coach USA is owned by Stagecoach Group.

 

P1170340

I’m concerned with noise pollution on a number of fronts, this flickr post related to what I see as a growing trend of recreational flights over North Cascades National Park (and others), to some extent spurred on by its natural photographic qualities, such as those highlighted in John Scurlock’s amazingly beautiful new book, Snow and Spire. Scurlock’s photographic flights have opened the barn doors for others wanting their own aerial photographs . For good or bad photographers as a group are almost always willing to do whatever it takes to capture the beautiful, with added emphasis on being at the head of any soon to be developing line. What I have learned in 40 years of wilderness experience is that root values are worth preserving, maybe even at the expense of a few mind altering photographs not taken. Once those first boot steps are kicked a precedence is set and others will follow. We are all path builders by both our private and collective actions, our environmental history filled with examples of seemingly innocent behavior later deemed inappropriate when the damage is more apparent or better understood. For me the use of engines for pleasure in the remotest parts of our North Cascades backcountry is inappropriate. We ought to be preserving what we have, not adding to the long list of concessions grudgingly made by those that courageously fought for North Cascades National Park prior to its 1968 creation. For the Park's sake, I’m hoping surface loving automobiles, snowmobiles, and motorcycles never suddenly mutate and sprout wings of flight allowing them legal access to the most remote parts of the Park too. I'm all for drawing an early line.

 

I often wish I could talk to some of the patron saints of conservation, both young and old, inspirational heroes like John Muir, Edward Abby, David Brower, and Harvey Manning; I wonder what paths of thought each one would take?

Harvey Manning: www.historylink.org/index.cfm?DisplayPage=output.cfm&...

David Brower: www.huffingtonpost.com/peter-dreier/todays-environmental-...

 

Thanks for giving my viewpoint a consideration

Tom Gotchy

 

Related material below, Mt. Rainier National Park

 

The Wild Cascades

The Journal of the North Cascades Conservation Council

Spring 2011

 

It’s in the air

By John S. Edwards

 

Machine noise: the omnipresent ear pollution that envelopes us night and day is no respecter of wilderness or park boundaries. Refuges are rare but the National Park Service is at last starting to do something about it. As noted in The Wild Cascades Spring 2010, Congress decreed in 2000 that the National Park Service (NPS) and the Federal Aviation Administration must co-operate under the National Parks Air Tour Management Act to generate regulations for commercial overflights. The process is now under way. The NPS is in the process of developing regulations to limit flights in that most assaulted of all parks, the Grand Canyon, where the yattering of helicopters and the whine of small planes is all but inescapable. Mount Rainier has also become the subject of hearings. The following letter was sent by NCCC in support of banning tourist flights over the park. The measures will not, of course, stop all intrusion, but it is a start.

 

Dear Sirs,

This letter addresses proposed alternatives in the Air Tour Management Plan for Mount Rainier National Park, as required by the National Park Air Tour Management Act of 2000. The North Cascades Conservation Council strongly recommends Alternative 1. No Air Tours. We reach this choice after careful consideration of all four alternatives, three of which allow for access of fixed wing and helicopter tours within park space. According to park statistics, Mount Rainier receives well over one million visitors a year, of which 73% list day hikes as their favored activity. A significant number of visitors make longer hikes or climbs offering an alpine wilderness experience. For both the hiker and the more serious venturer the sights and sounds of the natural environment are critical factors in the experience of the mountain. Within a short distance from parking lots the sounds of surface transport are lost and nature reigns. Intrusion of the sight and sound of small airplanes and helicopters into this natural world is, to most visitors in our experience, irritating, even obnoxious. It can be argued that the aged and the infirm cannot experience the park as a hiker does, and should be considered in the context of air tours. There are however ample opportunities to experience grand vistas of the mountain from roads and parking areas. Indeed it has been a tradition of the National Park Service that ample provision be made for the vehicular traveler. The aerial experience can be impressive but it is at the expense of the surface traveler. It is an experience that can be readily simulated by movies of overflights shown in visitor centers. Our environment is so saturated with the sounds of modern machinery that the preservation of quiet natural refugia with their natural sights and sounds in the National Parks should be zealously protected. For these reason we oppose any form of tourist flights over the park and support Alternative 1. We note that besides the commercial tours associated with Mount Rainier there is also glider activity operated out of the Ranger Creek State Airport on Route 410. It is stated in the operations information listed on the airport website that tow aircraft “should avoid overflights and aerotow near popular destinations such as Sunrise” and that there have been complaints concerning gliders “loitering” over ridges near Sunrise. We emphasize that any decisions relating to air tours over Mount Rainier should apply also to aerotow planes and gliders.

 

The North Cascades

Conservation Council

 

Larry Tonish, Federal Aviation

Administration

PO Box 92007

Los Angeles, CA 90009-2007

 

David Uberuaga, Superintendent

Mount Rainier National Park Headquarters

55210 238th Avenue E

Ashford, WA 98304

 

Puri is a city and a Municipality of Odisha. It is the district headquarters of Puri district, Odisha, eastern India. It is situated on the Bay of Bengal, 60 kilometres south of the state capital of Bhubaneswar. It is also known as Jagannath Puri after the 12th-century Jagannath Temple located in the city. It is one of the original Char Dham pilgrimage sites for Indian Hindus.

 

Puri was known by several names from the ancient times to the present, and locally called as Badadeula. Puri and the Jagannath Temple were invaded 18 times by Hindu and Muslim rulers, starting from the 4th century to the start of the 19th century with the objective of looting the treasures of the temple. Odisha, including Puri and its temple, were under the British Raj from 1803 till India attained independence in August 1947. Even though princely states do not exist in independent India, the heirs of the Gajapati Dynasty of Khurda still perform the ritual duties of the temple. The temple town has many Hindu religious maths or monasteries.

 

The economy of Puri town is dependent on the religious importance of the Jagannath Temple to the extent of nearly 80%. The festivals which contribute to the economy are the 24 held every year in the temple complex, including 13 major festivals; Ratha Yatra and its related festivals are the most important which are attended by millions of people every year. Sand art and applique art are some of the important crafts of the city. Puri is one of the 12 heritage cities chosen by the Government of India for holistic development.

 

GEOGRAPHY AND CLIMATE

GEOGRAPHY

Puri, located on the east coast of India on the Bay of Bengal, is in the center of the district of the same name. It is delimited by the Bay of Bengal on the south east, the Mauza Sipaurubilla on the west, Mauz Gopinathpur in the north and Mauza Balukhand in the east. It is within the 67 kilometres coastal stretch of sandy beaches that extends between Chilika Lake and the south of Puri city. However, the administrative jurisdiction of the Puri Municipality extends over an area of 16.3268 square kilometres spread over 30 wards, which includes a shore line of 5 kilometres.

 

Puri is in the coastal delta of the Mahanadi River on the shores of the Bay of Bengal. In the ancient days it was near to Sisupalgarh (Ashokan Tosali) when the land was drained by a tributary of the River Bhargavi, a branch of the Mahanadi River, which underwent a meandering course creating many arteries altering the estuary, and formed many sand hills. These sand hills could not be "cut through" by the streams. Because of the sand hills, the Bhargavi River flowing to the south of Puri, moved away towards the Chilika Lake. This shift also resulted in the creation of two lagoons known as Sar and Samang on the eastern and northern parts of Puri respectively. Sar lagoon has a length of 8.0 km in an east-west direction and has a width of 3.2 km in north-south direction. The river estuary has a shallow depth of 1.5 m only and the process of siltation is continuing. According to a 15th-century chronicle the stream that flowed at the base of the Blue Mountain or Neelachal was used as the foundation or high plinth of the present temple which was then known as Purushottama, the Supreme Being. A 16th century chronicle attributes filling up of the bed of the river which flowed through the present Grand Road, during the reign of King Narasimha II (1278–1308).

 

CLIMATE

According to the Köppen and Geiger the climate of Puri is classified Aw. The city has moderate and tropical climate. Humidity is fairly high throughout the year. The temperature during summer touches a maximum of 36 °C and during winter it is 17 °C. The average annual rainfall is 1,337 millimetres and the average annual temperature is 26.9 °C.

 

HISTORY

NAMES IN HISTORY

Puri, the holy land of Lord Jaganath, also known popularly as Badadeula in local usage, has many ancient names in the Hindu scriptures such as the Rigveda, Matsya purana, Brahma Purana, Narada Purana, Padma Purana, Skanda Purana, Kapila samhita and Niladrimahodaya. In the Rigveda, in particular, it is mentioned as a place called Purushamandama-grama meaning the place where the Creator deity of the world – Supreme Divinity deified on altar or mandapa was venerated near the coast and prayers offered with vedic hymns. Over time the name got changed to Purushottama Puri and further shortened to Puri and the Purusha became Jagannatha. Close to this place sages like Bhrigu, Atri and Markandeya had their hermitage. Its name is mentioned, conforming to the deity worshipped, as Srikshetra, Purusottama Dhāma, Purusottama Kshetra, Purusottama Puri and Jagannath Puri. Puri is however, a common usage now. It is also known the geographical features of its siting as Shankhakshetra (layout of the town is in the form of a conch shell.), Neelāchala ("blue mountain" a terminology used to name very large sand lagoon over which the temple was built but this name is not in vogue), Neelāchalakshetra, Neelādri, The word 'Puri' in Sanskrit means "town", or 'city' and is cognate with polis in Greek.

 

Another ancient name is Charita as identified by Cunningham which was later spelled as Che-li-ta-lo by Chinese traveller Hiuen Tsang.When the present temple was built by the Ganga king Chodangadev in the 11th and 12th centuries it was called Purushottamkshetra. However, the Moghuls, the Marathas and early British rulers called it Purushottama-chhatar or just Chhatar. In Akbar's Ain-i-Akbari and subsequent Muslim historical records it was known as Purushottama. In the Sanskrit drama authored by Murari Mishra in the 8th century it is referred as Purushottama only. It was only after twelfth century Puri came to be known by the shortened form of Jagannatha Puri, named after the deity or in a short form as Puri. In some records pertaining to the British rule, the word 'Jagannath' was used for Puri. It is the only shrine in India, where Radha, along with Lakshmi, Saraswati, Durga, Bhudevi, Sati, Parvati, and Shakti abodes with Krishna, also known as Jagannath.

 

ANCIENT PERIOD

According to the chronicle Madala Panji, in 318 the priests and servitors of the temple spirited away the idols to escape the wrath of the Rashtrakuta King Rakatavahu. The temple's ancient historical records also finds mention in the Brahma Purana and Skanda Purana as having been built by the king Indradyumna of Ujjayani.

 

According to W.J. Wilkinson, in Puri, Buddhism was once a well established practice but later Buddhists were persecuted and Brahmanism became the order of the religious practice in the town; the Buddha deity in now worshipped by the Hindus as Jagannatha. It is also said that some relics of Buddha were placed inside the idol of Jagannath which the Brahmins claimed were the bones of Krishna. Even during Ashoka’s reign in 240 BC Odisha was a Buddhist center and that a tribe known as Lohabahu (barbarians from outside Odisha) converted to Buddhism and built a temple with an idol of Buddha which is now worshipped as Jagannatha. It is also said that Lohabahu deposited some Buddha relics in the precincts of the temple.

 

Construction of the Jagannatha Temple started in 1136 and completed towards the later part of the 12th century. The King of the Ganga dynasty, Anangabhima dedicated his kingdom to the God, then known as the Purushottam-Jagannatha and resolved that from then on he and his descendants would rule under "divine order as Jagannatha's sons and vassals". Even though princely states do not exist in independent India, the heirs of the Gajapati dynasty of Khurda still perform the ritual duties of the temple; the king formally sweeps the road in front of the chariots before the start of the Rathayatra.

 

MEDIEVAL AND EARLY MODERN PERIODS

History of the temple is the history of the town of Puri, which was invaded 18 times during its history to plunder the treasures of the Jagannath Puri temple. The first invasion was in the 8th century by Rastrakuta king Govinda-III (AD 798–814) and the last was in 1881 by the followers of Alekh Religion who did not recognize Jagannath worship. In between, from the 1205 onward there were many invasions of the city and its temple by Muslims of the Afghans and Moghuls descent, known as Yavanas or foreigners; they had mounted attacks to ransack the wealth of the temple rather than for religious reasons. In most of these invasions the idols were taken to safe places by the priests and the servitors of the temple. Destruction of the temple was prevented by timely resistance or surrender by the kings of the region. However, the treasures of the temple were repeatedly looted. Puri is the site of the Govardhana matha, one of the four cardinal institutions established by Adi Shankaracharya, when he visited Puri in 810 and since then it has become an important dham (divine centre) for the Hindus; the others being those at Sringeri, Dwaraka and Jyotirmath. The matha is headed by Jagatguru Shankarachrya. The significance of the four dhams is that the Lord Vishnu takes his dinner at Puri, has his bath at Rameshwaram, spends the night at Dwarka and does penance at Badrinath.

 

Chaitanya Mahaprabhu of Bengal who established the Bhakti movements of India in the sixteenth century, now known by the name the Hare Krishna movement, spent many years as a devotee of Jagannatha at Puri; he is said to have merged his "corporal self" with the deity. There is also a matha of Chaitanya Mahaprabhu here.

 

In the 17th century for the sailors sailing on the east coast of India, the landmark was the temple located in a plaza in the centre of the town which they called the "White Pagoda" while the Konark Sun Temple, 60 kilometres away to the east of Puri, was known as the "Black Pagoda".

 

The iconographic representation of the images in the Jagannath temple are believed to be the forms derived from the worship made by the tribal groups of Sabaras belonging to northern Odisha. These images are replaced at regular intervals as the wood deteriorates. This replacement is a special event carried out ritulistically by special group of carpenters.

 

The town has many Mathas (Monasteries of the various Hindu sects). Among the important mathas is the Emar Matha founded by the Tamil Vaishnav Saint Ramanujacharya in the 12th century AD. At present this matha is located in front of Simhadvara across the eastern corner of the Jagannath Temple is reported to have been built in the 16th century during the reign of Suryavamsi Gajapati. The matha was in the news recently for the large cache of 522 silver slabs unearthded from a closed room.

 

The British conquered Orissa in 1803 and recognizing the importance of the Jagannatha Temple in the life of the people of the state they initially placed an official to look after the temple's affairs and later declared it a district with the same name.

 

MODERN HISTORY

In 1906, Sri Yukteswar an exponent of Kriya Yoga, a resident of Puri, established an ashram in the sea-side town of Puri, naming it "Kararashram" as a spiritual training center. He died on 9 March 1936 and his body is buried in the garden of the ashram.

 

The city is the site of the former summer residence of British Raj built in 1913–14 during the era of governors, the Raj Bhavan.

 

For the people of Puri Lord Jagannath, visualized as Lord Krishna, is synonymous with their city. They believe that the Jagannatha looks after the welfare of the state. However, after the incident of the partial collapse of the Jagannatha Temple, the Amalaka part of the tower on 14 June 1990 people became apprehensive and thought it was not a good omen for the welfare of the State of Odisha. The replacement of the fallen stone by another of the same size and weight (seven tons) had to be done only in the an early morning hours after the gods had woken up after a good nights sleep which was done on 28 February 1991.

 

Puri has been chosen as one of the heritage cities for the Heritage City Development and Augmentation Yojana scheme of the Indian Government. It is one of 12 the heritage cities chosen with "focus on holistic development" to be implemented in 27 months by end of March 2017.

 

Non-Hindus are not permitted to enter the shrines but are allowed to view the temple and the proceedings from the roof of the Raghunandan library within the precincts of the temple for a small donation.

 

DEMOGRAPHICS

As of 2001 India census, Puri city, an urban Agglomeration governed by Municipal Corporation in Orissa state, had a population of 157,610 which increased to 200,564 in 2011. Males, 104,086, females, 96,478, children under 6 years of age, 18,471. The sex ratio is 927 females to 1000 males. Puri has an average literacy rate of 88.03 percent (91.38 percent males and 84.43 percent females). Religion-wise data is not reported.

 

ECONOMY

The economy of Puri is dependent on tourism to the extent of about 80%. The temple is the focal point of the entire area of the town and provides major employment to the people of the town. Agricultural production of rice, ghee, vegetables and so forth of the region meets the huge requirements of the temple, with many settlements aroiund the town exclusively catering to the other religious paraphernalia of the temple. The temple administration employs 6,000 men to perform the rituals. The temple also provides economic sustenance to 20,000 people belonging to 36 orders and 97 classes. The kitchen of the temple which is said to be the largest in the world employs 400 cooks.

 

CITY MANAGEMENT AND GOVERNANCE

Puri Municipality, Puri Konark Development Authority, Public Health Engineering Organisastion, Orissa Water Supply Sewerage Board are some of the principal organizations that are devolved with the responsibility of providing for all the urban needs of civic amenities such as water supply, sewerage, waste management, street lighting, and infrastructure of roads. The major activity which puts maximum presuure on these organizations is the annual event of the Ratha Yatra held for 10 days during July when more than a million people attend the grand event. This event involves to a very large extent the development activities such as infrastructure and amenities to the pilgrims, apart from security to the pilgrims.

 

The civic administration of Puri is the responsibility of the Puri Municipality which came into existence in 1864 in the name of Puri Improvement Trust which got converted into Puri Municipality in 1881. After India's independence in 1947, Orissa Municipal Act-1950 was promulgated entrusting the administration of the city to the Puri Municipality. This body is represented by elected representative with a Chairperson and councilors representing the 30 wards within the municipal limits.

 

LANDMARKS

JAGANNATH TEMPLE AT PURI

The Temple of Jagannath at Puri is one of the major Hindu temples built in the Kalinga style of architecture, in respect of its plan, front view and structural detailing. It is one of the Pancharatha (Five chariots) type consisting of two anurathas, two konakas and one ratha with well-developed pagas. Vimana or Deula is the sanctum sanctorum where the triad (three) deities are deified on the ratnavedi (Throne of Pearls), and over which is the temple tower, known as the rekha deula; the latter is built over a rectangular base of the pidha temples as its roof is made up of pidhas that are sequentially arranged horizontal platforms built in descending order forming a pyramidal shape. The mandapa in front of the sanctum sanctorum is known as Jagamohana where devotees assemble to offer worship. The temple tower with a spire rises to a height of 58 m in height and a flag is unfurled above it fixed over a wheel (chakra). Within the temple complex is the Nata Mandir, a large hall where Garuda stamba (pillar). Chaitanya Mahaprabhu used to stand here and pray. In the interior of the Bhoga Mantap, adjoining the Nata mandir, there is profusion of decorations of sculptures and paintings which narrate the story of Lord Krishna. The temple is built on an elevated platform (of about 39,000 m2 area), 20 ft above the adjoining area. The temple rises to a height of 214 ft above the road level. The temple complex covers an area of 4,3 ha. There is double walled enclosure, rectangular in shape (rising to a height of 20 ft) surrounding the temple complex of which the outer wall is known as Meghanada Prachira, measuring 200 by 192 metres. The inner walled enclosure, known as Kurmabedha. measures 126m x 95m. There are four entry gates (in four cardinal directions to the temple located at the center of the walls in the four directions of the outer circle. These are: the eastern gate called Singhadwara (Lions Gate), the southern gate known as Ashwa Dwara (Horse Gate), the western gate called the Vyaghra Dwara (Tigers Gate) or the Khanja Gate, and the northern gate called the Hathi Dwara or (elephant gate). The four gates symbolize the four fundamental principles of Dharma (right conduct), Jnana (knowledge), Vairagya (renunciation) and Aishwarya (prosperity). The gates are crowned with pyramid shapes structures. There is stone pillar in front of the Singhadwara called the Aruna Stambha {Solar Pillar}, 11 metres in height with 16 faces, made of chlorite stone, at the top of which is mounted an elegant statue of Arun (Sun) in a prayer mode. This pillar was shifted from the Konarak Sun temple. All the gates are decorated with guardian statues in the form of lion, horse mounted men, tigers and elephants in the name and order of the gates. A pillar made of fossilized wood is used for placing lamps as offering. The Lion Gate (Singhadwara) is the main gate to the temple, which guarded by two guardian deities Jaya and Vijaya. The main gates is ascended through 22 steps known as Baisi Pahaca which are revered as it is said to possess "spiritual animation". Children are made to roll down these steps from top to bottom to bring them spiritual happiness. After entering the temple on the left hand side there is huge kitchen where food is prepared in hygienic conditions in huge quantities that it is termed as "the biggest hotel of the world".

 

The legend says that King Indradyumma was directed by Lord Jagannath in a dream to build a temple for him and he built it as directed. However, according to historical records the temple was started some time during the 12th century by King Chodaganga of the Eastern Ganga dynasty. It was however completed by his descendant, Anangabhima Deva, in the 12th century. The wooden images of Jagannath, Balabhadra and Subhadra were then deified here. The temple was under the control of the Hindu rulers up to 1558. Then, when Orissa was occupied by the Afghan Nawab of Bengal, it was brought under the control of the Afghan General Kalapahad. Following the defeat of the Afghan king by Raja Mansingh, the General of Mughal emperor Akbar, the temple became a part of the Mughal empire till 1751 AD. Subsequently it was under the control of the Marathas till 1803. Then, when British Raj took over Orissa, the Puri Raja was entrusted with its to management until 1947.

 

The triad of images in the temple are of Jagannatha, personifying Lord Krishna, Balabhadra, his older brother, and Subhadra his younger sister, which are made of wood (neem) in an unfinished form. The stumps of wood which form the images of the brothers have human arms and that of Subhadra does not have any arms. The heads are large and un-carved and are painted. The faces are made distinct with the large circular shaped eyes.

 

THE PANCHA TIRTHA OF PURI

Hindus consider it essential to bathe in the Pancha Tirtha or the five sacred bathing spots of Puri, India, to complete a pilgrimage to Puri. The five sacred water bodies are the Indradyumana Tank, the Rohini Kunda, the Markandeya Tank, Swetaganga Tank, and the The Sea also called the Mahodadhi is considered a sacred bathing spot in the Swargadwar area. These tanks have perennial sources of supply in the form of rain water and ground water.

 

GUNDICHA TEMPLE

Known as the Garden House of Jagannath, the Gundicha temple stands in the centre of a beautiful garden, surrounded by compound walls on all sides. It lies at a distance of about 3 kilometres to the north east of the Jagannath Temple. The two temples are located at the two ends of the Bada Danda (Grand Avenue) which is the pathway for the Rath Yatra. According to a legend, Gundicha was the wife of King Indradyumna who originally built the Jagannath temple.

 

The temple is built using light-grey sandstone and architecturally, it exemplifies typical Kalinga temple architecture in the Deula style. The complex comprises four components: vimana (tower structure containing the sanctum), jagamohana (assembly hall), nata-mandapa (festival hall) and bhoga-mandapa (hall of offerings). There is also a kitchen connected by a small passage. The temple is set within a garden, and is known as "God's Summer Garden Retreat" or garden house of Jagannath. The entire complex, including garden, is surrounded by a wall which measures 131 m × 98 m with height of 6.1 m.

 

Except for the 9-day Rath Yatra when triad images are worshipped in Gundicha Temple, the rest of the year it remains unoccupied. Tourists can visit the temple after paying an entry fee. Foreigners (prohibited entry in the main temple) are allowed inside this temple during this period. The temple is under the Jagannath Temple Administration, Puri – the governing body of the main temple. A small band of servitors maintain the temple.

 

SWARGADWAR

Swargadwar is the name given to the cremation ground or burning ghat which is located on the shores of the sea were thousands of dead bodies of Hindus are brought from faraway places to cremate. It is a belief that the Chitanya Mahaparabhu disppaeread from this Swargadwar about 500 years back.

 

BEACH

The beach at Puri known as the "Ballighai beach} is 8 km away at the mouth of Nunai River from the town and is fringed by casurian trees. It has golden yellow sand and has pleasant sunshine. Sunrise and sunset are pleasant scenic attractions here. Waves break in at the beach which is long and wide.

 

DISTRICT MUSEUM

The Puri district museum is located on the station road where the exhibits are of different types of garments worn by Lord Jagannath, local sculptures, patachitra (traditional, cloth-based scroll painting) and ancient Palm-leaf manuscripts and local craft work.

 

RAGHUNANDANA LIBRARY

Raghunandana Library is located in the Emmra matha complex (opposite Simhadwara or Lion gate, the main entrance gate). The Jagannatha Aitihasika Gavesana Samiti (Jagannatha Historical Center) is also located here. The library contains ancient palm leaf manuscripts of Jagannatha, His cult and the history of the city. From the roof of the library one gets a picturesque view of the temple complex.

 

FESTIVALS OF PURI

Puri witnesses 24 festivals every year, of which 13 are major festivals. The most important of these is the Rath Yatra or the Car festival held in the month June–July which is attended by more than 1 million people.

 

RATH YATRA AT PURI

The Jagannath triad are usually worshiped in the sanctum of the temple at Puri, but once during the month of Asadha (Rainy Season of Orissa, usually falling in month of June or July), they are brought out onto the Bada Danda (main street of Puri) and travel 3 kilometrer to the Shri Gundicha Temple, in huge chariots (ratha), allowing the public to have darśana (Holy view). This festival is known as Rath Yatra, meaning the journey (yatra) of the chariots (ratha). The yatra starts, according to Hindu calendar Asadha Sukla Dwitiya )the second day of bright fortnight of Asadha (June–July) every year.

 

Historically, the ruling Ganga dynasty instituted the Rath Yatra at the completion of the great temple around 1150 AD. This festival was one of those Hindu festivals that was reported to the Western world very early. In his own account of 1321, Odoric reported how the people put the "idols" on chariots, and the King and Queen and all the people drew them from the "church" with song and music.

 

The Rathas are huge wheeled wooden structures, which are built anew every year and are pulled by the devotees. The chariot for Jagannath is about 14 m high and 35 feet square and takes about 2 months to construct. Th chariot is mounted with 16 wheels, each of 2.1 m diameter. The carvings in the front of the chariot has four wooden horses drawn by Maruti. On its other three faces the wooden carvings are Rama, Surya and Vishnu. The chariot is known as Nandi Ghosha. The roof of the chariot is covered with yellow and golden coloured cloth. The next chariot is that of Balabhadra which is 13 m in height fitted with 14 wheels. The chariot is carved with Satyaki as the charioteer. The carvings on this chariot also include images of Narasimha and Rudra as Jagannath's companions. The next chariot in the order is that of Subhadra, which is 13 m in height supported on 12 wheels, roof covered in black and red colour cloth and the chariot is known as Darpa-Dalaan. The charioteer carved is Arjuna. Other images carved on the chariot are that of Vana Durga, Tara Devi and Chandi Devi. The artists and painters of Puri decorate the cars and paint flower petals and other designs on the wheels, the wood-carved charioteer and horses, and the inverted lotuses on the wall behind the throne. The huge chariots of Jagannath pulled during Rath Yatra is the etymological origin of the English word Juggernaut. The Ratha-Yatra is also termed as the Shri Gundicha yatra and Ghosha yatra

 

CHHERA PAHARA

The Chhera Pahara is a significant ritual associated with the Ratha-Yatra. During the festival, the Gajapati King wears the outfit of a sweeper and sweeps all around the deities and chariots in the Chera Pahara (sweeping with water) ritual. The Gajapati King cleanses the road before the chariots with a gold-handled broom and sprinkles sandalwood water and powder with utmost devotion. As per the custom, although the Gajapati King has been considered the most exalted person in the Kalingan kingdom, he still renders the menial service to Jagannath. This ritual signified that under the lordship of Jagannath, there is no distinction between the powerful sovereign Gajapati King and the most humble devotee.

 

CHADAN YATRA

In Akshaya Tritiya every year the Chandan Yatra festival marks the commencement of the construction of the Chariots of the Rath Yatra. It also marks the celebration of the Hindu new year.

 

SNANA YATRA

On the Purnima day in the month of Jyestha (June) the triad images of the Jagannath temple are ceremonially bathed and decorated every year on the occasion of Snana Yatra. Water for the bath is taken in 108 pots from the Suna kuan (meaning: "golden well") located near the northern gate of the temple. Water is drawn from this well only once in a year for the sole purpose of this religious bath of the deities. After the bath the triad images are dressed in the fashion of the elephant god, Ganesha. Later during the night the original triad images are taken out in a procession back to the main temple but kept at a place known as Anasara pindi. After this the Jhulana Yatra is when proxy images of the deities are taken out in a grand procession for 21 days, cruised over boats in the Narmada tank.

 

ANAVASARA OR ANASARA

Anasara literally means vacation. Every year, the triad images without the Sudarshan after the holy Snana Yatra are taken to a secret altar named Anavasara Ghar Palso known as "Anasara pindi} where they remain for the next dark fortnight (Krishna paksha). Hence devotees are not allowed to view them. Instead of this devotees go to nearby place Brahmagiri to see their beloved lord in the form of four handed form Alarnath a form of Vishnu. Then people get the first glimpse of lord on the day before Rath Yatra, which is called Navayouvana. It is said that the gods suffer from fever after taking ritual detailed bath and they are treated by the special servants named, Daitapatis for 15 days. Daitapatis perform special niti (rite) known as Netrotchhaba (a rite of painting the eyes of the triad). During this period cooked food is not offered to the deities.

 

NAVA KALEVARA

One of the most grandiloquent events associated with the Lord Jagannath, Naba Kalabera takes place when one lunar month of Ashadha is followed by another lunar month of Aashadha, called Adhika Masa (extra month). This can take place in 8, 12 or even 18 years. Literally meaning the "New Body" (Nava = New, Kalevar = Body), the festival is witnessed by as millions of people and the budget for this event exceeds $500,000. The event involves installation of new images in the temple and burial of the old ones in the temple premises at Koili Vaikuntha. The idols that were worshipped in the temple, installed in the year 1996, were replaced by specially made new images made of neem wood during Nabakalebara 2015 ceremony held during July 2015. More than 3 million devotees were expected to visit the temple during the Nabakalebara 2015 held in July.

 

SUNA BESHA

Suna Bhesha also known as Raja or Rajadhiraja bhesha or Raja Bhesha, is an event when the triad images of the Jagannath Temple are adorned with gold jewelry. This event is observed 5 times during a year. It is commonly observed on Magha Purnima (January), Bahuda Ekadashi also known as Asadha Ekadashi (July), Dashahara (Vijyadashami) (October), Karthik Purnima (November), and Pousa Purnima (December). While one such Suna Bhesha event is observed on Bahuda Ekadashi during the Rath Yatra on the chariots placed at the lion's gate or the Singhdwar; the other four Bheshas' are observed inside the temple on the Ratna Singhasana (gem studded altar). On this occasion gold plates are decorated over the hands and feet of Jagannath and Balabhadra; Jagannath is also adorned with a Chakra (disc) made of gold on the right hand while a silver conch adorns the left hand. However, Balabhadra is decorated with a plough made of gold on the left hand while a golden mace adorns his right hand.

 

NILADRI BIJE

Celebrated on Asadha Trayodashi. It marks the end of the 12 days Ratha yatra. The large wooden images of the triad of gods are moved from the chariots and then carried to the sanctum sanctorum, swaying rhythmically, a ritual which is known as pahandi.

 

SAHI YATRA

Considered the world's biggest open-air theatre, the Sahi yatra is an 11 day long traditional cultural theatre festival or folk drama which begins on Ram Navami and ending in Rama avishke (Sanskrit:anointing) every year. The festival includes plays depicting various scenes from the Ramayan. The residents of various localities or Sahis are entrusted the task of performing the drama at the street corners.

  

TRANSPORT

Earlier when roads did not exist people walked or travelled by animal drawn vehicles or carriages along beaten tracks. Up to Calcutta travel was by riverine craft along the Ganges and then by foot or carriages to Puri. It was only during the Maratha rule that the popular Jagannath Sadak (Road) was built around 1790. The East India Company laid the rail track from Calcutta to Puri which became operational in 1898. Puri is now well connected by rail, road and air services. A broad gauge railway line of the South Eastern Railways connects with Puri and Khurda is an important Railway junction. By rail it is about 499 kilometres away from Calcutta and 468 kilometres from Vishakhapatnam. Road network includes NH 203 that links the town with Bhubaneswar, the capital of Odisha which is about 60 kilometres away. NH 203 B connects the town with Satapada via Brahmagiri. Marine drive which is part of NH 203 A connects Puri with Konark. The nearest airport is at Bhubaneswar, about 60 kilometres away from Puri. Puri railway station is among the top hundred booking stations of Indian Railways.

 

ARTS AND CRAFTS

SAND ART

Sand art is a special art form that is created on the beaches of the sea coast of Puri. The art form is attributed to Balaram Das, a poet who lived in the 14th century. He started crafting the sand art forms of the triad deities of the Jagannath Temple at the Puri beach. Now sculptures in sand of various gods and famous people are created by amateur artists which are temporal in nature as they get washed away by waves. This is an art form which has gained international fame in recent years. One of the well known sand artist is Sudarshan Patnaik. He has established the Golden Sand Art Institute in 1995 at the beach to provide training to students interested in this art form.

 

APPLIQUE ART

Applique art work, which is a stitching based craft, unlike embroidery, which was pioneered by the Hatta Maharana of Pipili is widely used in Puri, both for decoration of the deities but also for sale. His family members are employed as darjis or tailors or sebaks by the Maharaja of Puri who prepare articles for decorating the deities in the temple for various festivals and religious ceremonies. These applique works are brightly coloured and patterned fabric in the form of canopies, umbrellas, drapery, carry bags, flags, coberings of dummy horses and cows, and other household textiles which are marketed in Puri. The cloth used are in dark colours of red, black, yellow, green, blue and turquoise blue.

 

CULTURE

Cultural activities, apart from religiuos festivals, held annually are: The Puri Beach Festival held between 5 and 9 November and the Shreeksherta Utsav held from 20 December to 2 January where cultural programmes include unique sand art, display of local and traditional handicrafts and food festival. In addition cultural programmes are held every Saturday for two hours on in second Saturday of the moth at the district Collector's Conference Hall near Sea Beach Polic Station. Apart from Odissi dance, Odiya music, folk dances, and cultural programmes are part of this event. Odishi dance is the cultural heritage of Puri. This dance form originated in Puri in the dances performed Devadasis (Maharis) attached to the Jagannath temple who performed dances in the Natamantapa of the temple to please the deities. Though the devadadsi practice has been discontinued, the dance form has become modern and classical and is widely popular, and many of the Odishi virtuoso artists and gurus (teachers) are from Puri.

 

EDUCATION

SOME OF THE EDUCATIONNAL INSTITUTIONS IN PURI

- Ghanashyama Hemalata Institute of Technology and Management

- Gangadhar Mohapatra Law College, established in 1981[84]

- Extension Unit of Regional Research Institute of Homoeopathy; Puri under Central Council for Research in Homoeopathy (CCRH), New Delhi established in March 2006

- Sri Jagannath Sanskrit Vishwavidyalaya, established in July 1981

- The Industrial Training Institute, a Premier Technical Institution to provide education in skilled, committed & talented technicians, established in 1966 of the Government of India

 

PURI PEOPLE

Gopabandhu Das

Acharya Harihar

Nilakantha Das

Kelucharan Mohapatra

Pankaj Charan Das

Manasi Pradhan

Raghunath Mohapatra

Sudarshan Patnaik

Biswanath Sahinayak

Rituraj Mohanty

 

WIKIPEDIA

Puri is a city and a Municipality of Odisha. It is the district headquarters of Puri district, Odisha, eastern India. It is situated on the Bay of Bengal, 60 kilometres south of the state capital of Bhubaneswar. It is also known as Jagannath Puri after the 12th-century Jagannath Temple located in the city. It is one of the original Char Dham pilgrimage sites for Indian Hindus.

 

Puri was known by several names from the ancient times to the present, and locally called as Badadeula. Puri and the Jagannath Temple were invaded 18 times by Hindu and Muslim rulers, starting from the 4th century to the start of the 19th century with the objective of looting the treasures of the temple. Odisha, including Puri and its temple, were under the British Raj from 1803 till India attained independence in August 1947. Even though princely states do not exist in independent India, the heirs of the Gajapati Dynasty of Khurda still perform the ritual duties of the temple. The temple town has many Hindu religious maths or monasteries.

 

The economy of Puri town is dependent on the religious importance of the Jagannath Temple to the extent of nearly 80%. The festivals which contribute to the economy are the 24 held every year in the temple complex, including 13 major festivals; Ratha Yatra and its related festivals are the most important which are attended by millions of people every year. Sand art and applique art are some of the important crafts of the city. Puri is one of the 12 heritage cities chosen by the Government of India for holistic development.

 

GEOGRAPHY AND CLIMATE

GEOGRAPHY

Puri, located on the east coast of India on the Bay of Bengal, is in the center of the district of the same name. It is delimited by the Bay of Bengal on the south east, the Mauza Sipaurubilla on the west, Mauz Gopinathpur in the north and Mauza Balukhand in the east. It is within the 67 kilometres coastal stretch of sandy beaches that extends between Chilika Lake and the south of Puri city. However, the administrative jurisdiction of the Puri Municipality extends over an area of 16.3268 square kilometres spread over 30 wards, which includes a shore line of 5 kilometres.

 

Puri is in the coastal delta of the Mahanadi River on the shores of the Bay of Bengal. In the ancient days it was near to Sisupalgarh (Ashokan Tosali) when the land was drained by a tributary of the River Bhargavi, a branch of the Mahanadi River, which underwent a meandering course creating many arteries altering the estuary, and formed many sand hills. These sand hills could not be "cut through" by the streams. Because of the sand hills, the Bhargavi River flowing to the south of Puri, moved away towards the Chilika Lake. This shift also resulted in the creation of two lagoons known as Sar and Samang on the eastern and northern parts of Puri respectively. Sar lagoon has a length of 8.0 km in an east-west direction and has a width of 3.2 km in north-south direction. The river estuary has a shallow depth of 1.5 m only and the process of siltation is continuing. According to a 15th-century chronicle the stream that flowed at the base of the Blue Mountain or Neelachal was used as the foundation or high plinth of the present temple which was then known as Purushottama, the Supreme Being. A 16th century chronicle attributes filling up of the bed of the river which flowed through the present Grand Road, during the reign of King Narasimha II (1278–1308).

 

CLIMATE

According to the Köppen and Geiger the climate of Puri is classified Aw. The city has moderate and tropical climate. Humidity is fairly high throughout the year. The temperature during summer touches a maximum of 36 °C and during winter it is 17 °C. The average annual rainfall is 1,337 millimetres and the average annual temperature is 26.9 °C.

 

HISTORY

NAMES IN HISTORY

Puri, the holy land of Lord Jaganath, also known popularly as Badadeula in local usage, has many ancient names in the Hindu scriptures such as the Rigveda, Matsya purana, Brahma Purana, Narada Purana, Padma Purana, Skanda Purana, Kapila samhita and Niladrimahodaya. In the Rigveda, in particular, it is mentioned as a place called Purushamandama-grama meaning the place where the Creator deity of the world – Supreme Divinity deified on altar or mandapa was venerated near the coast and prayers offered with vedic hymns. Over time the name got changed to Purushottama Puri and further shortened to Puri and the Purusha became Jagannatha. Close to this place sages like Bhrigu, Atri and Markandeya had their hermitage. Its name is mentioned, conforming to the deity worshipped, as Srikshetra, Purusottama Dhāma, Purusottama Kshetra, Purusottama Puri and Jagannath Puri. Puri is however, a common usage now. It is also known the geographical features of its siting as Shankhakshetra (layout of the town is in the form of a conch shell.), Neelāchala ("blue mountain" a terminology used to name very large sand lagoon over which the temple was built but this name is not in vogue), Neelāchalakshetra, Neelādri, The word 'Puri' in Sanskrit means "town", or 'city' and is cognate with polis in Greek.

 

Another ancient name is Charita as identified by Cunningham which was later spelled as Che-li-ta-lo by Chinese traveller Hiuen Tsang.When the present temple was built by the Ganga king Chodangadev in the 11th and 12th centuries it was called Purushottamkshetra. However, the Moghuls, the Marathas and early British rulers called it Purushottama-chhatar or just Chhatar. In Akbar's Ain-i-Akbari and subsequent Muslim historical records it was known as Purushottama. In the Sanskrit drama authored by Murari Mishra in the 8th century it is referred as Purushottama only. It was only after twelfth century Puri came to be known by the shortened form of Jagannatha Puri, named after the deity or in a short form as Puri. In some records pertaining to the British rule, the word 'Jagannath' was used for Puri. It is the only shrine in India, where Radha, along with Lakshmi, Saraswati, Durga, Bhudevi, Sati, Parvati, and Shakti abodes with Krishna, also known as Jagannath.

 

ANCIENT PERIOD

According to the chronicle Madala Panji, in 318 the priests and servitors of the temple spirited away the idols to escape the wrath of the Rashtrakuta King Rakatavahu. The temple's ancient historical records also finds mention in the Brahma Purana and Skanda Purana as having been built by the king Indradyumna of Ujjayani.

 

According to W.J. Wilkinson, in Puri, Buddhism was once a well established practice but later Buddhists were persecuted and Brahmanism became the order of the religious practice in the town; the Buddha deity in now worshipped by the Hindus as Jagannatha. It is also said that some relics of Buddha were placed inside the idol of Jagannath which the Brahmins claimed were the bones of Krishna. Even during Ashoka’s reign in 240 BC Odisha was a Buddhist center and that a tribe known as Lohabahu (barbarians from outside Odisha) converted to Buddhism and built a temple with an idol of Buddha which is now worshipped as Jagannatha. It is also said that Lohabahu deposited some Buddha relics in the precincts of the temple.

 

Construction of the Jagannatha Temple started in 1136 and completed towards the later part of the 12th century. The King of the Ganga dynasty, Anangabhima dedicated his kingdom to the God, then known as the Purushottam-Jagannatha and resolved that from then on he and his descendants would rule under "divine order as Jagannatha's sons and vassals". Even though princely states do not exist in independent India, the heirs of the Gajapati dynasty of Khurda still perform the ritual duties of the temple; the king formally sweeps the road in front of the chariots before the start of the Rathayatra.

 

MEDIEVAL AND EARLY MODERN PERIODS

History of the temple is the history of the town of Puri, which was invaded 18 times during its history to plunder the treasures of the Jagannath Puri temple. The first invasion was in the 8th century by Rastrakuta king Govinda-III (AD 798–814) and the last was in 1881 by the followers of Alekh Religion who did not recognize Jagannath worship. In between, from the 1205 onward there were many invasions of the city and its temple by Muslims of the Afghans and Moghuls descent, known as Yavanas or foreigners; they had mounted attacks to ransack the wealth of the temple rather than for religious reasons. In most of these invasions the idols were taken to safe places by the priests and the servitors of the temple. Destruction of the temple was prevented by timely resistance or surrender by the kings of the region. However, the treasures of the temple were repeatedly looted. Puri is the site of the Govardhana matha, one of the four cardinal institutions established by Adi Shankaracharya, when he visited Puri in 810 and since then it has become an important dham (divine centre) for the Hindus; the others being those at Sringeri, Dwaraka and Jyotirmath. The matha is headed by Jagatguru Shankarachrya. The significance of the four dhams is that the Lord Vishnu takes his dinner at Puri, has his bath at Rameshwaram, spends the night at Dwarka and does penance at Badrinath.

 

Chaitanya Mahaprabhu of Bengal who established the Bhakti movements of India in the sixteenth century, now known by the name the Hare Krishna movement, spent many years as a devotee of Jagannatha at Puri; he is said to have merged his "corporal self" with the deity. There is also a matha of Chaitanya Mahaprabhu here.

 

In the 17th century for the sailors sailing on the east coast of India, the landmark was the temple located in a plaza in the centre of the town which they called the "White Pagoda" while the Konark Sun Temple, 60 kilometres away to the east of Puri, was known as the "Black Pagoda".

 

The iconographic representation of the images in the Jagannath temple are believed to be the forms derived from the worship made by the tribal groups of Sabaras belonging to northern Odisha. These images are replaced at regular intervals as the wood deteriorates. This replacement is a special event carried out ritulistically by special group of carpenters.

 

The town has many Mathas (Monasteries of the various Hindu sects). Among the important mathas is the Emar Matha founded by the Tamil Vaishnav Saint Ramanujacharya in the 12th century AD. At present this matha is located in front of Simhadvara across the eastern corner of the Jagannath Temple is reported to have been built in the 16th century during the reign of Suryavamsi Gajapati. The matha was in the news recently for the large cache of 522 silver slabs unearthded from a closed room.

 

The British conquered Orissa in 1803 and recognizing the importance of the Jagannatha Temple in the life of the people of the state they initially placed an official to look after the temple's affairs and later declared it a district with the same name.

 

MODERN HISTORY

In 1906, Sri Yukteswar an exponent of Kriya Yoga, a resident of Puri, established an ashram in the sea-side town of Puri, naming it "Kararashram" as a spiritual training center. He died on 9 March 1936 and his body is buried in the garden of the ashram.

 

The city is the site of the former summer residence of British Raj built in 1913–14 during the era of governors, the Raj Bhavan.

 

For the people of Puri Lord Jagannath, visualized as Lord Krishna, is synonymous with their city. They believe that the Jagannatha looks after the welfare of the state. However, after the incident of the partial collapse of the Jagannatha Temple, the Amalaka part of the tower on 14 June 1990 people became apprehensive and thought it was not a good omen for the welfare of the State of Odisha. The replacement of the fallen stone by another of the same size and weight (seven tons) had to be done only in the an early morning hours after the gods had woken up after a good nights sleep which was done on 28 February 1991.

 

Puri has been chosen as one of the heritage cities for the Heritage City Development and Augmentation Yojana scheme of the Indian Government. It is one of 12 the heritage cities chosen with "focus on holistic development" to be implemented in 27 months by end of March 2017.

 

Non-Hindus are not permitted to enter the shrines but are allowed to view the temple and the proceedings from the roof of the Raghunandan library within the precincts of the temple for a small donation.

 

DEMOGRAPHICS

As of 2001 India census, Puri city, an urban Agglomeration governed by Municipal Corporation in Orissa state, had a population of 157,610 which increased to 200,564 in 2011. Males, 104,086, females, 96,478, children under 6 years of age, 18,471. The sex ratio is 927 females to 1000 males. Puri has an average literacy rate of 88.03 percent (91.38 percent males and 84.43 percent females). Religion-wise data is not reported.

 

ECONOMY

The economy of Puri is dependent on tourism to the extent of about 80%. The temple is the focal point of the entire area of the town and provides major employment to the people of the town. Agricultural production of rice, ghee, vegetables and so forth of the region meets the huge requirements of the temple, with many settlements aroiund the town exclusively catering to the other religious paraphernalia of the temple. The temple administration employs 6,000 men to perform the rituals. The temple also provides economic sustenance to 20,000 people belonging to 36 orders and 97 classes. The kitchen of the temple which is said to be the largest in the world employs 400 cooks.

 

CITY MANAGEMENT AND GOVERNANCE

Puri Municipality, Puri Konark Development Authority, Public Health Engineering Organisastion, Orissa Water Supply Sewerage Board are some of the principal organizations that are devolved with the responsibility of providing for all the urban needs of civic amenities such as water supply, sewerage, waste management, street lighting, and infrastructure of roads. The major activity which puts maximum presuure on these organizations is the annual event of the Ratha Yatra held for 10 days during July when more than a million people attend the grand event. This event involves to a very large extent the development activities such as infrastructure and amenities to the pilgrims, apart from security to the pilgrims.

 

The civic administration of Puri is the responsibility of the Puri Municipality which came into existence in 1864 in the name of Puri Improvement Trust which got converted into Puri Municipality in 1881. After India's independence in 1947, Orissa Municipal Act-1950 was promulgated entrusting the administration of the city to the Puri Municipality. This body is represented by elected representative with a Chairperson and councilors representing the 30 wards within the municipal limits.

 

LANDMARKS

JAGANNATH TEMPLE AT PURI

The Temple of Jagannath at Puri is one of the major Hindu temples built in the Kalinga style of architecture, in respect of its plan, front view and structural detailing. It is one of the Pancharatha (Five chariots) type consisting of two anurathas, two konakas and one ratha with well-developed pagas. Vimana or Deula is the sanctum sanctorum where the triad (three) deities are deified on the ratnavedi (Throne of Pearls), and over which is the temple tower, known as the rekha deula; the latter is built over a rectangular base of the pidha temples as its roof is made up of pidhas that are sequentially arranged horizontal platforms built in descending order forming a pyramidal shape. The mandapa in front of the sanctum sanctorum is known as Jagamohana where devotees assemble to offer worship. The temple tower with a spire rises to a height of 58 m in height and a flag is unfurled above it fixed over a wheel (chakra). Within the temple complex is the Nata Mandir, a large hall where Garuda stamba (pillar). Chaitanya Mahaprabhu used to stand here and pray. In the interior of the Bhoga Mantap, adjoining the Nata mandir, there is profusion of decorations of sculptures and paintings which narrate the story of Lord Krishna. The temple is built on an elevated platform (of about 39,000 m2 area), 20 ft above the adjoining area. The temple rises to a height of 214 ft above the road level. The temple complex covers an area of 4,3 ha. There is double walled enclosure, rectangular in shape (rising to a height of 20 ft) surrounding the temple complex of which the outer wall is known as Meghanada Prachira, measuring 200 by 192 metres. The inner walled enclosure, known as Kurmabedha. measures 126m x 95m. There are four entry gates (in four cardinal directions to the temple located at the center of the walls in the four directions of the outer circle. These are: the eastern gate called Singhadwara (Lions Gate), the southern gate known as Ashwa Dwara (Horse Gate), the western gate called the Vyaghra Dwara (Tigers Gate) or the Khanja Gate, and the northern gate called the Hathi Dwara or (elephant gate). The four gates symbolize the four fundamental principles of Dharma (right conduct), Jnana (knowledge), Vairagya (renunciation) and Aishwarya (prosperity). The gates are crowned with pyramid shapes structures. There is stone pillar in front of the Singhadwara called the Aruna Stambha {Solar Pillar}, 11 metres in height with 16 faces, made of chlorite stone, at the top of which is mounted an elegant statue of Arun (Sun) in a prayer mode. This pillar was shifted from the Konarak Sun temple. All the gates are decorated with guardian statues in the form of lion, horse mounted men, tigers and elephants in the name and order of the gates. A pillar made of fossilized wood is used for placing lamps as offering. The Lion Gate (Singhadwara) is the main gate to the temple, which guarded by two guardian deities Jaya and Vijaya. The main gates is ascended through 22 steps known as Baisi Pahaca which are revered as it is said to possess "spiritual animation". Children are made to roll down these steps from top to bottom to bring them spiritual happiness. After entering the temple on the left hand side there is huge kitchen where food is prepared in hygienic conditions in huge quantities that it is termed as "the biggest hotel of the world".

 

The legend says that King Indradyumma was directed by Lord Jagannath in a dream to build a temple for him and he built it as directed. However, according to historical records the temple was started some time during the 12th century by King Chodaganga of the Eastern Ganga dynasty. It was however completed by his descendant, Anangabhima Deva, in the 12th century. The wooden images of Jagannath, Balabhadra and Subhadra were then deified here. The temple was under the control of the Hindu rulers up to 1558. Then, when Orissa was occupied by the Afghan Nawab of Bengal, it was brought under the control of the Afghan General Kalapahad. Following the defeat of the Afghan king by Raja Mansingh, the General of Mughal emperor Akbar, the temple became a part of the Mughal empire till 1751 AD. Subsequently it was under the control of the Marathas till 1803. Then, when British Raj took over Orissa, the Puri Raja was entrusted with its to management until 1947.

 

The triad of images in the temple are of Jagannatha, personifying Lord Krishna, Balabhadra, his older brother, and Subhadra his younger sister, which are made of wood (neem) in an unfinished form. The stumps of wood which form the images of the brothers have human arms and that of Subhadra does not have any arms. The heads are large and un-carved and are painted. The faces are made distinct with the large circular shaped eyes.

 

THE PANCHA TIRTHA OF PURI

Hindus consider it essential to bathe in the Pancha Tirtha or the five sacred bathing spots of Puri, India, to complete a pilgrimage to Puri. The five sacred water bodies are the Indradyumana Tank, the Rohini Kunda, the Markandeya Tank, Swetaganga Tank, and the The Sea also called the Mahodadhi is considered a sacred bathing spot in the Swargadwar area. These tanks have perennial sources of supply in the form of rain water and ground water.

 

GUNDICHA TEMPLE

Known as the Garden House of Jagannath, the Gundicha temple stands in the centre of a beautiful garden, surrounded by compound walls on all sides. It lies at a distance of about 3 kilometres to the north east of the Jagannath Temple. The two temples are located at the two ends of the Bada Danda (Grand Avenue) which is the pathway for the Rath Yatra. According to a legend, Gundicha was the wife of King Indradyumna who originally built the Jagannath temple.

 

The temple is built using light-grey sandstone and architecturally, it exemplifies typical Kalinga temple architecture in the Deula style. The complex comprises four components: vimana (tower structure containing the sanctum), jagamohana (assembly hall), nata-mandapa (festival hall) and bhoga-mandapa (hall of offerings). There is also a kitchen connected by a small passage. The temple is set within a garden, and is known as "God's Summer Garden Retreat" or garden house of Jagannath. The entire complex, including garden, is surrounded by a wall which measures 131 m × 98 m with height of 6.1 m.

 

Except for the 9-day Rath Yatra when triad images are worshipped in Gundicha Temple, the rest of the year it remains unoccupied. Tourists can visit the temple after paying an entry fee. Foreigners (prohibited entry in the main temple) are allowed inside this temple during this period. The temple is under the Jagannath Temple Administration, Puri – the governing body of the main temple. A small band of servitors maintain the temple.

 

SWARGADWAR

Swargadwar is the name given to the cremation ground or burning ghat which is located on the shores of the sea were thousands of dead bodies of Hindus are brought from faraway places to cremate. It is a belief that the Chitanya Mahaparabhu disppaeread from this Swargadwar about 500 years back.

 

BEACH

The beach at Puri known as the "Ballighai beach} is 8 km away at the mouth of Nunai River from the town and is fringed by casurian trees. It has golden yellow sand and has pleasant sunshine. Sunrise and sunset are pleasant scenic attractions here. Waves break in at the beach which is long and wide.

 

DISTRICT MUSEUM

The Puri district museum is located on the station road where the exhibits are of different types of garments worn by Lord Jagannath, local sculptures, patachitra (traditional, cloth-based scroll painting) and ancient Palm-leaf manuscripts and local craft work.

 

RAGHUNANDANA LIBRARY

Raghunandana Library is located in the Emmra matha complex (opposite Simhadwara or Lion gate, the main entrance gate). The Jagannatha Aitihasika Gavesana Samiti (Jagannatha Historical Center) is also located here. The library contains ancient palm leaf manuscripts of Jagannatha, His cult and the history of the city. From the roof of the library one gets a picturesque view of the temple complex.

 

FESTIVALS OF PURI

Puri witnesses 24 festivals every year, of which 13 are major festivals. The most important of these is the Rath Yatra or the Car festival held in the month June–July which is attended by more than 1 million people.

 

RATH YATRA AT PURI

The Jagannath triad are usually worshiped in the sanctum of the temple at Puri, but once during the month of Asadha (Rainy Season of Orissa, usually falling in month of June or July), they are brought out onto the Bada Danda (main street of Puri) and travel 3 kilometrer to the Shri Gundicha Temple, in huge chariots (ratha), allowing the public to have darśana (Holy view). This festival is known as Rath Yatra, meaning the journey (yatra) of the chariots (ratha). The yatra starts, according to Hindu calendar Asadha Sukla Dwitiya )the second day of bright fortnight of Asadha (June–July) every year.

 

Historically, the ruling Ganga dynasty instituted the Rath Yatra at the completion of the great temple around 1150 AD. This festival was one of those Hindu festivals that was reported to the Western world very early. In his own account of 1321, Odoric reported how the people put the "idols" on chariots, and the King and Queen and all the people drew them from the "church" with song and music.

 

The Rathas are huge wheeled wooden structures, which are built anew every year and are pulled by the devotees. The chariot for Jagannath is about 14 m high and 35 feet square and takes about 2 months to construct. Th chariot is mounted with 16 wheels, each of 2.1 m diameter. The carvings in the front of the chariot has four wooden horses drawn by Maruti. On its other three faces the wooden carvings are Rama, Surya and Vishnu. The chariot is known as Nandi Ghosha. The roof of the chariot is covered with yellow and golden coloured cloth. The next chariot is that of Balabhadra which is 13 m in height fitted with 14 wheels. The chariot is carved with Satyaki as the charioteer. The carvings on this chariot also include images of Narasimha and Rudra as Jagannath's companions. The next chariot in the order is that of Subhadra, which is 13 m in height supported on 12 wheels, roof covered in black and red colour cloth and the chariot is known as Darpa-Dalaan. The charioteer carved is Arjuna. Other images carved on the chariot are that of Vana Durga, Tara Devi and Chandi Devi. The artists and painters of Puri decorate the cars and paint flower petals and other designs on the wheels, the wood-carved charioteer and horses, and the inverted lotuses on the wall behind the throne. The huge chariots of Jagannath pulled during Rath Yatra is the etymological origin of the English word Juggernaut. The Ratha-Yatra is also termed as the Shri Gundicha yatra and Ghosha yatra

 

CHHERA PAHARA

The Chhera Pahara is a significant ritual associated with the Ratha-Yatra. During the festival, the Gajapati King wears the outfit of a sweeper and sweeps all around the deities and chariots in the Chera Pahara (sweeping with water) ritual. The Gajapati King cleanses the road before the chariots with a gold-handled broom and sprinkles sandalwood water and powder with utmost devotion. As per the custom, although the Gajapati King has been considered the most exalted person in the Kalingan kingdom, he still renders the menial service to Jagannath. This ritual signified that under the lordship of Jagannath, there is no distinction between the powerful sovereign Gajapati King and the most humble devotee.

 

CHADAN YATRA

In Akshaya Tritiya every year the Chandan Yatra festival marks the commencement of the construction of the Chariots of the Rath Yatra. It also marks the celebration of the Hindu new year.

 

SNANA YATRA

On the Purnima day in the month of Jyestha (June) the triad images of the Jagannath temple are ceremonially bathed and decorated every year on the occasion of Snana Yatra. Water for the bath is taken in 108 pots from the Suna kuan (meaning: "golden well") located near the northern gate of the temple. Water is drawn from this well only once in a year for the sole purpose of this religious bath of the deities. After the bath the triad images are dressed in the fashion of the elephant god, Ganesha. Later during the night the original triad images are taken out in a procession back to the main temple but kept at a place known as Anasara pindi. After this the Jhulana Yatra is when proxy images of the deities are taken out in a grand procession for 21 days, cruised over boats in the Narmada tank.

 

ANAVASARA OR ANASARA

Anasara literally means vacation. Every year, the triad images without the Sudarshan after the holy Snana Yatra are taken to a secret altar named Anavasara Ghar Palso known as "Anasara pindi} where they remain for the next dark fortnight (Krishna paksha). Hence devotees are not allowed to view them. Instead of this devotees go to nearby place Brahmagiri to see their beloved lord in the form of four handed form Alarnath a form of Vishnu. Then people get the first glimpse of lord on the day before Rath Yatra, which is called Navayouvana. It is said that the gods suffer from fever after taking ritual detailed bath and they are treated by the special servants named, Daitapatis for 15 days. Daitapatis perform special niti (rite) known as Netrotchhaba (a rite of painting the eyes of the triad). During this period cooked food is not offered to the deities.

 

NAVA KALEVARA

One of the most grandiloquent events associated with the Lord Jagannath, Naba Kalabera takes place when one lunar month of Ashadha is followed by another lunar month of Aashadha, called Adhika Masa (extra month). This can take place in 8, 12 or even 18 years. Literally meaning the "New Body" (Nava = New, Kalevar = Body), the festival is witnessed by as millions of people and the budget for this event exceeds $500,000. The event involves installation of new images in the temple and burial of the old ones in the temple premises at Koili Vaikuntha. The idols that were worshipped in the temple, installed in the year 1996, were replaced by specially made new images made of neem wood during Nabakalebara 2015 ceremony held during July 2015. More than 3 million devotees were expected to visit the temple during the Nabakalebara 2015 held in July.

 

SUNA BESHA

Suna Bhesha also known as Raja or Rajadhiraja bhesha or Raja Bhesha, is an event when the triad images of the Jagannath Temple are adorned with gold jewelry. This event is observed 5 times during a year. It is commonly observed on Magha Purnima (January), Bahuda Ekadashi also known as Asadha Ekadashi (July), Dashahara (Vijyadashami) (October), Karthik Purnima (November), and Pousa Purnima (December). While one such Suna Bhesha event is observed on Bahuda Ekadashi during the Rath Yatra on the chariots placed at the lion's gate or the Singhdwar; the other four Bheshas' are observed inside the temple on the Ratna Singhasana (gem studded altar). On this occasion gold plates are decorated over the hands and feet of Jagannath and Balabhadra; Jagannath is also adorned with a Chakra (disc) made of gold on the right hand while a silver conch adorns the left hand. However, Balabhadra is decorated with a plough made of gold on the left hand while a golden mace adorns his right hand.

 

NILADRI BIJE

Celebrated on Asadha Trayodashi. It marks the end of the 12 days Ratha yatra. The large wooden images of the triad of gods are moved from the chariots and then carried to the sanctum sanctorum, swaying rhythmically, a ritual which is known as pahandi.

 

SAHI YATRA

Considered the world's biggest open-air theatre, the Sahi yatra is an 11 day long traditional cultural theatre festival or folk drama which begins on Ram Navami and ending in Rama avishke (Sanskrit:anointing) every year. The festival includes plays depicting various scenes from the Ramayan. The residents of various localities or Sahis are entrusted the task of performing the drama at the street corners.

  

TRANSPORT

Earlier when roads did not exist people walked or travelled by animal drawn vehicles or carriages along beaten tracks. Up to Calcutta travel was by riverine craft along the Ganges and then by foot or carriages to Puri. It was only during the Maratha rule that the popular Jagannath Sadak (Road) was built around 1790. The East India Company laid the rail track from Calcutta to Puri which became operational in 1898. Puri is now well connected by rail, road and air services. A broad gauge railway line of the South Eastern Railways connects with Puri and Khurda is an important Railway junction. By rail it is about 499 kilometres away from Calcutta and 468 kilometres from Vishakhapatnam. Road network includes NH 203 that links the town with Bhubaneswar, the capital of Odisha which is about 60 kilometres away. NH 203 B connects the town with Satapada via Brahmagiri. Marine drive which is part of NH 203 A connects Puri with Konark. The nearest airport is at Bhubaneswar, about 60 kilometres away from Puri. Puri railway station is among the top hundred booking stations of Indian Railways.

 

ARTS AND CRAFTS

SAND ART

Sand art is a special art form that is created on the beaches of the sea coast of Puri. The art form is attributed to Balaram Das, a poet who lived in the 14th century. He started crafting the sand art forms of the triad deities of the Jagannath Temple at the Puri beach. Now sculptures in sand of various gods and famous people are created by amateur artists which are temporal in nature as they get washed away by waves. This is an art form which has gained international fame in recent years. One of the well known sand artist is Sudarshan Patnaik. He has established the Golden Sand Art Institute in 1995 at the beach to provide training to students interested in this art form.

 

APPLIQUE ART

Applique art work, which is a stitching based craft, unlike embroidery, which was pioneered by the Hatta Maharana of Pipili is widely used in Puri, both for decoration of the deities but also for sale. His family members are employed as darjis or tailors or sebaks by the Maharaja of Puri who prepare articles for decorating the deities in the temple for various festivals and religious ceremonies. These applique works are brightly coloured and patterned fabric in the form of canopies, umbrellas, drapery, carry bags, flags, coberings of dummy horses and cows, and other household textiles which are marketed in Puri. The cloth used are in dark colours of red, black, yellow, green, blue and turquoise blue.

 

CULTURE

Cultural activities, apart from religiuos festivals, held annually are: The Puri Beach Festival held between 5 and 9 November and the Shreeksherta Utsav held from 20 December to 2 January where cultural programmes include unique sand art, display of local and traditional handicrafts and food festival. In addition cultural programmes are held every Saturday for two hours on in second Saturday of the moth at the district Collector's Conference Hall near Sea Beach Polic Station. Apart from Odissi dance, Odiya music, folk dances, and cultural programmes are part of this event. Odishi dance is the cultural heritage of Puri. This dance form originated in Puri in the dances performed Devadasis (Maharis) attached to the Jagannath temple who performed dances in the Natamantapa of the temple to please the deities. Though the devadadsi practice has been discontinued, the dance form has become modern and classical and is widely popular, and many of the Odishi virtuoso artists and gurus (teachers) are from Puri.

 

EDUCATION

SOME OF THE EDUCATIONNAL INSTITUTIONS IN PURI

- Ghanashyama Hemalata Institute of Technology and Management

- Gangadhar Mohapatra Law College, established in 1981[84]

- Extension Unit of Regional Research Institute of Homoeopathy; Puri under Central Council for Research in Homoeopathy (CCRH), New Delhi established in March 2006

- Sri Jagannath Sanskrit Vishwavidyalaya, established in July 1981

- The Industrial Training Institute, a Premier Technical Institution to provide education in skilled, committed & talented technicians, established in 1966 of the Government of India

 

PURI PEOPLE

Gopabandhu Das

Acharya Harihar

Nilakantha Das

Kelucharan Mohapatra

Pankaj Charan Das

Manasi Pradhan

Raghunath Mohapatra

Sudarshan Patnaik

Biswanath Sahinayak

Rituraj Mohanty

 

WIKIPEDIA

Space and place matters ... to an extent. As a writer/creator, I've tried cozying up to more than one desk in my day only to slink back to the safety of the couch where I can drift in and out of the dramas on the TV and the internet while I "work." And so I fail to take whatever I'm doing seriously, professionally, badass-fully. And so here I sit. Depressed for the last four years. What I have always needed (even more than my own office space) is self-love once I'm sitting there so that I might stay. I require courage and determination, and without a clearer vision of the future I have lacked the ability to conjure any of it. So I've tried cleaning up Jo's old room. It's a cold little room back by the washer and dryer; the ceiling is lopsided and low; the walls are an odd shade of tan, like baby poop. My pre-teen left her "mark" all over the walls with chalk-drawings and paint-peeling Skotch tape; there are stains on the carpet. This "new" desk of mine is old and small and made of cheap particle board (it may even be moldy), but it's all I have for now. I want to believe I deserve to stay at it. I deserve to create, and everything I create matters. No matter the place. Today -- day one -- I stayed at it and I created. I'd like to thank Bill Murray ... ;)

Sea ice is frozen seawater that floats on the ocean surface. It forms in both the Arctic and the Antarctic in each hemisphere’s winter, and it retreats, but does not completely disappear, in the summer. It plays an important role for the climate and ecosystems. The extent and thickness of sea ice covering the Arctic ocean is significantly decreasing. The actual extent can be seen at: decreasinghttp://nsidc.org/arcticseaicenews/index.html.

 

For any form of publication, please include the link to this page: www.grida.no/resources/3572

 

This photo has been graciously provided to be used in the GRID-Arendal resources library by: Peter Prokosch

Puri is a city and a Municipality of Odisha. It is the district headquarters of Puri district, Odisha, eastern India. It is situated on the Bay of Bengal, 60 kilometres south of the state capital of Bhubaneswar. It is also known as Jagannath Puri after the 12th-century Jagannath Temple located in the city. It is one of the original Char Dham pilgrimage sites for Indian Hindus.

 

Puri was known by several names from the ancient times to the present, and locally called as Badadeula. Puri and the Jagannath Temple were invaded 18 times by Hindu and Muslim rulers, starting from the 4th century to the start of the 19th century with the objective of looting the treasures of the temple. Odisha, including Puri and its temple, were under the British Raj from 1803 till India attained independence in August 1947. Even though princely states do not exist in independent India, the heirs of the Gajapati Dynasty of Khurda still perform the ritual duties of the temple. The temple town has many Hindu religious maths or monasteries.

 

The economy of Puri town is dependent on the religious importance of the Jagannath Temple to the extent of nearly 80%. The festivals which contribute to the economy are the 24 held every year in the temple complex, including 13 major festivals; Ratha Yatra and its related festivals are the most important which are attended by millions of people every year. Sand art and applique art are some of the important crafts of the city. Puri is one of the 12 heritage cities chosen by the Government of India for holistic development.

 

GEOGRAPHY AND CLIMATE

GEOGRAPHY

Puri, located on the east coast of India on the Bay of Bengal, is in the center of the district of the same name. It is delimited by the Bay of Bengal on the south east, the Mauza Sipaurubilla on the west, Mauz Gopinathpur in the north and Mauza Balukhand in the east. It is within the 67 kilometres coastal stretch of sandy beaches that extends between Chilika Lake and the south of Puri city. However, the administrative jurisdiction of the Puri Municipality extends over an area of 16.3268 square kilometres spread over 30 wards, which includes a shore line of 5 kilometres.

 

Puri is in the coastal delta of the Mahanadi River on the shores of the Bay of Bengal. In the ancient days it was near to Sisupalgarh (Ashokan Tosali) when the land was drained by a tributary of the River Bhargavi, a branch of the Mahanadi River, which underwent a meandering course creating many arteries altering the estuary, and formed many sand hills. These sand hills could not be "cut through" by the streams. Because of the sand hills, the Bhargavi River flowing to the south of Puri, moved away towards the Chilika Lake. This shift also resulted in the creation of two lagoons known as Sar and Samang on the eastern and northern parts of Puri respectively. Sar lagoon has a length of 8.0 km in an east-west direction and has a width of 3.2 km in north-south direction. The river estuary has a shallow depth of 1.5 m only and the process of siltation is continuing. According to a 15th-century chronicle the stream that flowed at the base of the Blue Mountain or Neelachal was used as the foundation or high plinth of the present temple which was then known as Purushottama, the Supreme Being. A 16th century chronicle attributes filling up of the bed of the river which flowed through the present Grand Road, during the reign of King Narasimha II (1278–1308).

 

CLIMATE

According to the Köppen and Geiger the climate of Puri is classified Aw. The city has moderate and tropical climate. Humidity is fairly high throughout the year. The temperature during summer touches a maximum of 36 °C and during winter it is 17 °C. The average annual rainfall is 1,337 millimetres and the average annual temperature is 26.9 °C.

 

HISTORY

NAMES IN HISTORY

Puri, the holy land of Lord Jaganath, also known popularly as Badadeula in local usage, has many ancient names in the Hindu scriptures such as the Rigveda, Matsya purana, Brahma Purana, Narada Purana, Padma Purana, Skanda Purana, Kapila samhita and Niladrimahodaya. In the Rigveda, in particular, it is mentioned as a place called Purushamandama-grama meaning the place where the Creator deity of the world – Supreme Divinity deified on altar or mandapa was venerated near the coast and prayers offered with vedic hymns. Over time the name got changed to Purushottama Puri and further shortened to Puri and the Purusha became Jagannatha. Close to this place sages like Bhrigu, Atri and Markandeya had their hermitage. Its name is mentioned, conforming to the deity worshipped, as Srikshetra, Purusottama Dhāma, Purusottama Kshetra, Purusottama Puri and Jagannath Puri. Puri is however, a common usage now. It is also known the geographical features of its siting as Shankhakshetra (layout of the town is in the form of a conch shell.), Neelāchala ("blue mountain" a terminology used to name very large sand lagoon over which the temple was built but this name is not in vogue), Neelāchalakshetra, Neelādri, The word 'Puri' in Sanskrit means "town", or 'city' and is cognate with polis in Greek.

 

Another ancient name is Charita as identified by Cunningham which was later spelled as Che-li-ta-lo by Chinese traveller Hiuen Tsang.When the present temple was built by the Ganga king Chodangadev in the 11th and 12th centuries it was called Purushottamkshetra. However, the Moghuls, the Marathas and early British rulers called it Purushottama-chhatar or just Chhatar. In Akbar's Ain-i-Akbari and subsequent Muslim historical records it was known as Purushottama. In the Sanskrit drama authored by Murari Mishra in the 8th century it is referred as Purushottama only. It was only after twelfth century Puri came to be known by the shortened form of Jagannatha Puri, named after the deity or in a short form as Puri. In some records pertaining to the British rule, the word 'Jagannath' was used for Puri. It is the only shrine in India, where Radha, along with Lakshmi, Saraswati, Durga, Bhudevi, Sati, Parvati, and Shakti abodes with Krishna, also known as Jagannath.

 

ANCIENT PERIOD

According to the chronicle Madala Panji, in 318 the priests and servitors of the temple spirited away the idols to escape the wrath of the Rashtrakuta King Rakatavahu. The temple's ancient historical records also finds mention in the Brahma Purana and Skanda Purana as having been built by the king Indradyumna of Ujjayani.

 

According to W.J. Wilkinson, in Puri, Buddhism was once a well established practice but later Buddhists were persecuted and Brahmanism became the order of the religious practice in the town; the Buddha deity in now worshipped by the Hindus as Jagannatha. It is also said that some relics of Buddha were placed inside the idol of Jagannath which the Brahmins claimed were the bones of Krishna. Even during Ashoka’s reign in 240 BC Odisha was a Buddhist center and that a tribe known as Lohabahu (barbarians from outside Odisha) converted to Buddhism and built a temple with an idol of Buddha which is now worshipped as Jagannatha. It is also said that Lohabahu deposited some Buddha relics in the precincts of the temple.

 

Construction of the Jagannatha Temple started in 1136 and completed towards the later part of the 12th century. The King of the Ganga dynasty, Anangabhima dedicated his kingdom to the God, then known as the Purushottam-Jagannatha and resolved that from then on he and his descendants would rule under "divine order as Jagannatha's sons and vassals". Even though princely states do not exist in independent India, the heirs of the Gajapati dynasty of Khurda still perform the ritual duties of the temple; the king formally sweeps the road in front of the chariots before the start of the Rathayatra.

 

MEDIEVAL AND EARLY MODERN PERIODS

History of the temple is the history of the town of Puri, which was invaded 18 times during its history to plunder the treasures of the Jagannath Puri temple. The first invasion was in the 8th century by Rastrakuta king Govinda-III (AD 798–814) and the last was in 1881 by the followers of Alekh Religion who did not recognize Jagannath worship. In between, from the 1205 onward there were many invasions of the city and its temple by Muslims of the Afghans and Moghuls descent, known as Yavanas or foreigners; they had mounted attacks to ransack the wealth of the temple rather than for religious reasons. In most of these invasions the idols were taken to safe places by the priests and the servitors of the temple. Destruction of the temple was prevented by timely resistance or surrender by the kings of the region. However, the treasures of the temple were repeatedly looted. Puri is the site of the Govardhana matha, one of the four cardinal institutions established by Adi Shankaracharya, when he visited Puri in 810 and since then it has become an important dham (divine centre) for the Hindus; the others being those at Sringeri, Dwaraka and Jyotirmath. The matha is headed by Jagatguru Shankarachrya. The significance of the four dhams is that the Lord Vishnu takes his dinner at Puri, has his bath at Rameshwaram, spends the night at Dwarka and does penance at Badrinath.

 

Chaitanya Mahaprabhu of Bengal who established the Bhakti movements of India in the sixteenth century, now known by the name the Hare Krishna movement, spent many years as a devotee of Jagannatha at Puri; he is said to have merged his "corporal self" with the deity. There is also a matha of Chaitanya Mahaprabhu here.

 

In the 17th century for the sailors sailing on the east coast of India, the landmark was the temple located in a plaza in the centre of the town which they called the "White Pagoda" while the Konark Sun Temple, 60 kilometres away to the east of Puri, was known as the "Black Pagoda".

 

The iconographic representation of the images in the Jagannath temple are believed to be the forms derived from the worship made by the tribal groups of Sabaras belonging to northern Odisha. These images are replaced at regular intervals as the wood deteriorates. This replacement is a special event carried out ritulistically by special group of carpenters.

 

The town has many Mathas (Monasteries of the various Hindu sects). Among the important mathas is the Emar Matha founded by the Tamil Vaishnav Saint Ramanujacharya in the 12th century AD. At present this matha is located in front of Simhadvara across the eastern corner of the Jagannath Temple is reported to have been built in the 16th century during the reign of Suryavamsi Gajapati. The matha was in the news recently for the large cache of 522 silver slabs unearthded from a closed room.

 

The British conquered Orissa in 1803 and recognizing the importance of the Jagannatha Temple in the life of the people of the state they initially placed an official to look after the temple's affairs and later declared it a district with the same name.

 

MODERN HISTORY

In 1906, Sri Yukteswar an exponent of Kriya Yoga, a resident of Puri, established an ashram in the sea-side town of Puri, naming it "Kararashram" as a spiritual training center. He died on 9 March 1936 and his body is buried in the garden of the ashram.

 

The city is the site of the former summer residence of British Raj built in 1913–14 during the era of governors, the Raj Bhavan.

 

For the people of Puri Lord Jagannath, visualized as Lord Krishna, is synonymous with their city. They believe that the Jagannatha looks after the welfare of the state. However, after the incident of the partial collapse of the Jagannatha Temple, the Amalaka part of the tower on 14 June 1990 people became apprehensive and thought it was not a good omen for the welfare of the State of Odisha. The replacement of the fallen stone by another of the same size and weight (seven tons) had to be done only in the an early morning hours after the gods had woken up after a good nights sleep which was done on 28 February 1991.

 

Puri has been chosen as one of the heritage cities for the Heritage City Development and Augmentation Yojana scheme of the Indian Government. It is one of 12 the heritage cities chosen with "focus on holistic development" to be implemented in 27 months by end of March 2017.

 

Non-Hindus are not permitted to enter the shrines but are allowed to view the temple and the proceedings from the roof of the Raghunandan library within the precincts of the temple for a small donation.

 

DEMOGRAPHICS

As of 2001 India census, Puri city, an urban Agglomeration governed by Municipal Corporation in Orissa state, had a population of 157,610 which increased to 200,564 in 2011. Males, 104,086, females, 96,478, children under 6 years of age, 18,471. The sex ratio is 927 females to 1000 males. Puri has an average literacy rate of 88.03 percent (91.38 percent males and 84.43 percent females). Religion-wise data is not reported.

 

ECONOMY

The economy of Puri is dependent on tourism to the extent of about 80%. The temple is the focal point of the entire area of the town and provides major employment to the people of the town. Agricultural production of rice, ghee, vegetables and so forth of the region meets the huge requirements of the temple, with many settlements aroiund the town exclusively catering to the other religious paraphernalia of the temple. The temple administration employs 6,000 men to perform the rituals. The temple also provides economic sustenance to 20,000 people belonging to 36 orders and 97 classes. The kitchen of the temple which is said to be the largest in the world employs 400 cooks.

 

CITY MANAGEMENT AND GOVERNANCE

Puri Municipality, Puri Konark Development Authority, Public Health Engineering Organisastion, Orissa Water Supply Sewerage Board are some of the principal organizations that are devolved with the responsibility of providing for all the urban needs of civic amenities such as water supply, sewerage, waste management, street lighting, and infrastructure of roads. The major activity which puts maximum presuure on these organizations is the annual event of the Ratha Yatra held for 10 days during July when more than a million people attend the grand event. This event involves to a very large extent the development activities such as infrastructure and amenities to the pilgrims, apart from security to the pilgrims.

 

The civic administration of Puri is the responsibility of the Puri Municipality which came into existence in 1864 in the name of Puri Improvement Trust which got converted into Puri Municipality in 1881. After India's independence in 1947, Orissa Municipal Act-1950 was promulgated entrusting the administration of the city to the Puri Municipality. This body is represented by elected representative with a Chairperson and councilors representing the 30 wards within the municipal limits.

 

LANDMARKS

JAGANNATH TEMPLE AT PURI

The Temple of Jagannath at Puri is one of the major Hindu temples built in the Kalinga style of architecture, in respect of its plan, front view and structural detailing. It is one of the Pancharatha (Five chariots) type consisting of two anurathas, two konakas and one ratha with well-developed pagas. Vimana or Deula is the sanctum sanctorum where the triad (three) deities are deified on the ratnavedi (Throne of Pearls), and over which is the temple tower, known as the rekha deula; the latter is built over a rectangular base of the pidha temples as its roof is made up of pidhas that are sequentially arranged horizontal platforms built in descending order forming a pyramidal shape. The mandapa in front of the sanctum sanctorum is known as Jagamohana where devotees assemble to offer worship. The temple tower with a spire rises to a height of 58 m in height and a flag is unfurled above it fixed over a wheel (chakra). Within the temple complex is the Nata Mandir, a large hall where Garuda stamba (pillar). Chaitanya Mahaprabhu used to stand here and pray. In the interior of the Bhoga Mantap, adjoining the Nata mandir, there is profusion of decorations of sculptures and paintings which narrate the story of Lord Krishna. The temple is built on an elevated platform (of about 39,000 m2 area), 20 ft above the adjoining area. The temple rises to a height of 214 ft above the road level. The temple complex covers an area of 4,3 ha. There is double walled enclosure, rectangular in shape (rising to a height of 20 ft) surrounding the temple complex of which the outer wall is known as Meghanada Prachira, measuring 200 by 192 metres. The inner walled enclosure, known as Kurmabedha. measures 126m x 95m. There are four entry gates (in four cardinal directions to the temple located at the center of the walls in the four directions of the outer circle. These are: the eastern gate called Singhadwara (Lions Gate), the southern gate known as Ashwa Dwara (Horse Gate), the western gate called the Vyaghra Dwara (Tigers Gate) or the Khanja Gate, and the northern gate called the Hathi Dwara or (elephant gate). The four gates symbolize the four fundamental principles of Dharma (right conduct), Jnana (knowledge), Vairagya (renunciation) and Aishwarya (prosperity). The gates are crowned with pyramid shapes structures. There is stone pillar in front of the Singhadwara called the Aruna Stambha {Solar Pillar}, 11 metres in height with 16 faces, made of chlorite stone, at the top of which is mounted an elegant statue of Arun (Sun) in a prayer mode. This pillar was shifted from the Konarak Sun temple. All the gates are decorated with guardian statues in the form of lion, horse mounted men, tigers and elephants in the name and order of the gates. A pillar made of fossilized wood is used for placing lamps as offering. The Lion Gate (Singhadwara) is the main gate to the temple, which guarded by two guardian deities Jaya and Vijaya. The main gates is ascended through 22 steps known as Baisi Pahaca which are revered as it is said to possess "spiritual animation". Children are made to roll down these steps from top to bottom to bring them spiritual happiness. After entering the temple on the left hand side there is huge kitchen where food is prepared in hygienic conditions in huge quantities that it is termed as "the biggest hotel of the world".

 

The legend says that King Indradyumma was directed by Lord Jagannath in a dream to build a temple for him and he built it as directed. However, according to historical records the temple was started some time during the 12th century by King Chodaganga of the Eastern Ganga dynasty. It was however completed by his descendant, Anangabhima Deva, in the 12th century. The wooden images of Jagannath, Balabhadra and Subhadra were then deified here. The temple was under the control of the Hindu rulers up to 1558. Then, when Orissa was occupied by the Afghan Nawab of Bengal, it was brought under the control of the Afghan General Kalapahad. Following the defeat of the Afghan king by Raja Mansingh, the General of Mughal emperor Akbar, the temple became a part of the Mughal empire till 1751 AD. Subsequently it was under the control of the Marathas till 1803. Then, when British Raj took over Orissa, the Puri Raja was entrusted with its to management until 1947.

 

The triad of images in the temple are of Jagannatha, personifying Lord Krishna, Balabhadra, his older brother, and Subhadra his younger sister, which are made of wood (neem) in an unfinished form. The stumps of wood which form the images of the brothers have human arms and that of Subhadra does not have any arms. The heads are large and un-carved and are painted. The faces are made distinct with the large circular shaped eyes.

 

THE PANCHA TIRTHA OF PURI

Hindus consider it essential to bathe in the Pancha Tirtha or the five sacred bathing spots of Puri, India, to complete a pilgrimage to Puri. The five sacred water bodies are the Indradyumana Tank, the Rohini Kunda, the Markandeya Tank, Swetaganga Tank, and the The Sea also called the Mahodadhi is considered a sacred bathing spot in the Swargadwar area. These tanks have perennial sources of supply in the form of rain water and ground water.

 

GUNDICHA TEMPLE

Known as the Garden House of Jagannath, the Gundicha temple stands in the centre of a beautiful garden, surrounded by compound walls on all sides. It lies at a distance of about 3 kilometres to the north east of the Jagannath Temple. The two temples are located at the two ends of the Bada Danda (Grand Avenue) which is the pathway for the Rath Yatra. According to a legend, Gundicha was the wife of King Indradyumna who originally built the Jagannath temple.

 

The temple is built using light-grey sandstone and architecturally, it exemplifies typical Kalinga temple architecture in the Deula style. The complex comprises four components: vimana (tower structure containing the sanctum), jagamohana (assembly hall), nata-mandapa (festival hall) and bhoga-mandapa (hall of offerings). There is also a kitchen connected by a small passage. The temple is set within a garden, and is known as "God's Summer Garden Retreat" or garden house of Jagannath. The entire complex, including garden, is surrounded by a wall which measures 131 m × 98 m with height of 6.1 m.

 

Except for the 9-day Rath Yatra when triad images are worshipped in Gundicha Temple, the rest of the year it remains unoccupied. Tourists can visit the temple after paying an entry fee. Foreigners (prohibited entry in the main temple) are allowed inside this temple during this period. The temple is under the Jagannath Temple Administration, Puri – the governing body of the main temple. A small band of servitors maintain the temple.

 

SWARGADWAR

Swargadwar is the name given to the cremation ground or burning ghat which is located on the shores of the sea were thousands of dead bodies of Hindus are brought from faraway places to cremate. It is a belief that the Chitanya Mahaparabhu disppaeread from this Swargadwar about 500 years back.

 

BEACH

The beach at Puri known as the "Ballighai beach} is 8 km away at the mouth of Nunai River from the town and is fringed by casurian trees. It has golden yellow sand and has pleasant sunshine. Sunrise and sunset are pleasant scenic attractions here. Waves break in at the beach which is long and wide.

 

DISTRICT MUSEUM

The Puri district museum is located on the station road where the exhibits are of different types of garments worn by Lord Jagannath, local sculptures, patachitra (traditional, cloth-based scroll painting) and ancient Palm-leaf manuscripts and local craft work.

 

RAGHUNANDANA LIBRARY

Raghunandana Library is located in the Emmra matha complex (opposite Simhadwara or Lion gate, the main entrance gate). The Jagannatha Aitihasika Gavesana Samiti (Jagannatha Historical Center) is also located here. The library contains ancient palm leaf manuscripts of Jagannatha, His cult and the history of the city. From the roof of the library one gets a picturesque view of the temple complex.

 

FESTIVALS OF PURI

Puri witnesses 24 festivals every year, of which 13 are major festivals. The most important of these is the Rath Yatra or the Car festival held in the month June–July which is attended by more than 1 million people.

 

RATH YATRA AT PURI

The Jagannath triad are usually worshiped in the sanctum of the temple at Puri, but once during the month of Asadha (Rainy Season of Orissa, usually falling in month of June or July), they are brought out onto the Bada Danda (main street of Puri) and travel 3 kilometrer to the Shri Gundicha Temple, in huge chariots (ratha), allowing the public to have darśana (Holy view). This festival is known as Rath Yatra, meaning the journey (yatra) of the chariots (ratha). The yatra starts, according to Hindu calendar Asadha Sukla Dwitiya )the second day of bright fortnight of Asadha (June–July) every year.

 

Historically, the ruling Ganga dynasty instituted the Rath Yatra at the completion of the great temple around 1150 AD. This festival was one of those Hindu festivals that was reported to the Western world very early. In his own account of 1321, Odoric reported how the people put the "idols" on chariots, and the King and Queen and all the people drew them from the "church" with song and music.

 

The Rathas are huge wheeled wooden structures, which are built anew every year and are pulled by the devotees. The chariot for Jagannath is about 14 m high and 35 feet square and takes about 2 months to construct. Th chariot is mounted with 16 wheels, each of 2.1 m diameter. The carvings in the front of the chariot has four wooden horses drawn by Maruti. On its other three faces the wooden carvings are Rama, Surya and Vishnu. The chariot is known as Nandi Ghosha. The roof of the chariot is covered with yellow and golden coloured cloth. The next chariot is that of Balabhadra which is 13 m in height fitted with 14 wheels. The chariot is carved with Satyaki as the charioteer. The carvings on this chariot also include images of Narasimha and Rudra as Jagannath's companions. The next chariot in the order is that of Subhadra, which is 13 m in height supported on 12 wheels, roof covered in black and red colour cloth and the chariot is known as Darpa-Dalaan. The charioteer carved is Arjuna. Other images carved on the chariot are that of Vana Durga, Tara Devi and Chandi Devi. The artists and painters of Puri decorate the cars and paint flower petals and other designs on the wheels, the wood-carved charioteer and horses, and the inverted lotuses on the wall behind the throne. The huge chariots of Jagannath pulled during Rath Yatra is the etymological origin of the English word Juggernaut. The Ratha-Yatra is also termed as the Shri Gundicha yatra and Ghosha yatra

 

CHHERA PAHARA

The Chhera Pahara is a significant ritual associated with the Ratha-Yatra. During the festival, the Gajapati King wears the outfit of a sweeper and sweeps all around the deities and chariots in the Chera Pahara (sweeping with water) ritual. The Gajapati King cleanses the road before the chariots with a gold-handled broom and sprinkles sandalwood water and powder with utmost devotion. As per the custom, although the Gajapati King has been considered the most exalted person in the Kalingan kingdom, he still renders the menial service to Jagannath. This ritual signified that under the lordship of Jagannath, there is no distinction between the powerful sovereign Gajapati King and the most humble devotee.

 

CHADAN YATRA

In Akshaya Tritiya every year the Chandan Yatra festival marks the commencement of the construction of the Chariots of the Rath Yatra. It also marks the celebration of the Hindu new year.

 

SNANA YATRA

On the Purnima day in the month of Jyestha (June) the triad images of the Jagannath temple are ceremonially bathed and decorated every year on the occasion of Snana Yatra. Water for the bath is taken in 108 pots from the Suna kuan (meaning: "golden well") located near the northern gate of the temple. Water is drawn from this well only once in a year for the sole purpose of this religious bath of the deities. After the bath the triad images are dressed in the fashion of the elephant god, Ganesha. Later during the night the original triad images are taken out in a procession back to the main temple but kept at a place known as Anasara pindi. After this the Jhulana Yatra is when proxy images of the deities are taken out in a grand procession for 21 days, cruised over boats in the Narmada tank.

 

ANAVASARA OR ANASARA

Anasara literally means vacation. Every year, the triad images without the Sudarshan after the holy Snana Yatra are taken to a secret altar named Anavasara Ghar Palso known as "Anasara pindi} where they remain for the next dark fortnight (Krishna paksha). Hence devotees are not allowed to view them. Instead of this devotees go to nearby place Brahmagiri to see their beloved lord in the form of four handed form Alarnath a form of Vishnu. Then people get the first glimpse of lord on the day before Rath Yatra, which is called Navayouvana. It is said that the gods suffer from fever after taking ritual detailed bath and they are treated by the special servants named, Daitapatis for 15 days. Daitapatis perform special niti (rite) known as Netrotchhaba (a rite of painting the eyes of the triad). During this period cooked food is not offered to the deities.

 

NAVA KALEVARA

One of the most grandiloquent events associated with the Lord Jagannath, Naba Kalabera takes place when one lunar month of Ashadha is followed by another lunar month of Aashadha, called Adhika Masa (extra month). This can take place in 8, 12 or even 18 years. Literally meaning the "New Body" (Nava = New, Kalevar = Body), the festival is witnessed by as millions of people and the budget for this event exceeds $500,000. The event involves installation of new images in the temple and burial of the old ones in the temple premises at Koili Vaikuntha. The idols that were worshipped in the temple, installed in the year 1996, were replaced by specially made new images made of neem wood during Nabakalebara 2015 ceremony held during July 2015. More than 3 million devotees were expected to visit the temple during the Nabakalebara 2015 held in July.

 

SUNA BESHA

Suna Bhesha also known as Raja or Rajadhiraja bhesha or Raja Bhesha, is an event when the triad images of the Jagannath Temple are adorned with gold jewelry. This event is observed 5 times during a year. It is commonly observed on Magha Purnima (January), Bahuda Ekadashi also known as Asadha Ekadashi (July), Dashahara (Vijyadashami) (October), Karthik Purnima (November), and Pousa Purnima (December). While one such Suna Bhesha event is observed on Bahuda Ekadashi during the Rath Yatra on the chariots placed at the lion's gate or the Singhdwar; the other four Bheshas' are observed inside the temple on the Ratna Singhasana (gem studded altar). On this occasion gold plates are decorated over the hands and feet of Jagannath and Balabhadra; Jagannath is also adorned with a Chakra (disc) made of gold on the right hand while a silver conch adorns the left hand. However, Balabhadra is decorated with a plough made of gold on the left hand while a golden mace adorns his right hand.

 

NILADRI BIJE

Celebrated on Asadha Trayodashi. It marks the end of the 12 days Ratha yatra. The large wooden images of the triad of gods are moved from the chariots and then carried to the sanctum sanctorum, swaying rhythmically, a ritual which is known as pahandi.

 

SAHI YATRA

Considered the world's biggest open-air theatre, the Sahi yatra is an 11 day long traditional cultural theatre festival or folk drama which begins on Ram Navami and ending in Rama avishke (Sanskrit:anointing) every year. The festival includes plays depicting various scenes from the Ramayan. The residents of various localities or Sahis are entrusted the task of performing the drama at the street corners.

  

TRANSPORT

Earlier when roads did not exist people walked or travelled by animal drawn vehicles or carriages along beaten tracks. Up to Calcutta travel was by riverine craft along the Ganges and then by foot or carriages to Puri. It was only during the Maratha rule that the popular Jagannath Sadak (Road) was built around 1790. The East India Company laid the rail track from Calcutta to Puri which became operational in 1898. Puri is now well connected by rail, road and air services. A broad gauge railway line of the South Eastern Railways connects with Puri and Khurda is an important Railway junction. By rail it is about 499 kilometres away from Calcutta and 468 kilometres from Vishakhapatnam. Road network includes NH 203 that links the town with Bhubaneswar, the capital of Odisha which is about 60 kilometres away. NH 203 B connects the town with Satapada via Brahmagiri. Marine drive which is part of NH 203 A connects Puri with Konark. The nearest airport is at Bhubaneswar, about 60 kilometres away from Puri. Puri railway station is among the top hundred booking stations of Indian Railways.

 

ARTS AND CRAFTS

SAND ART

Sand art is a special art form that is created on the beaches of the sea coast of Puri. The art form is attributed to Balaram Das, a poet who lived in the 14th century. He started crafting the sand art forms of the triad deities of the Jagannath Temple at the Puri beach. Now sculptures in sand of various gods and famous people are created by amateur artists which are temporal in nature as they get washed away by waves. This is an art form which has gained international fame in recent years. One of the well known sand artist is Sudarshan Patnaik. He has established the Golden Sand Art Institute in 1995 at the beach to provide training to students interested in this art form.

 

APPLIQUE ART

Applique art work, which is a stitching based craft, unlike embroidery, which was pioneered by the Hatta Maharana of Pipili is widely used in Puri, both for decoration of the deities but also for sale. His family members are employed as darjis or tailors or sebaks by the Maharaja of Puri who prepare articles for decorating the deities in the temple for various festivals and religious ceremonies. These applique works are brightly coloured and patterned fabric in the form of canopies, umbrellas, drapery, carry bags, flags, coberings of dummy horses and cows, and other household textiles which are marketed in Puri. The cloth used are in dark colours of red, black, yellow, green, blue and turquoise blue.

 

CULTURE

Cultural activities, apart from religiuos festivals, held annually are: The Puri Beach Festival held between 5 and 9 November and the Shreeksherta Utsav held from 20 December to 2 January where cultural programmes include unique sand art, display of local and traditional handicrafts and food festival. In addition cultural programmes are held every Saturday for two hours on in second Saturday of the moth at the district Collector's Conference Hall near Sea Beach Polic Station. Apart from Odissi dance, Odiya music, folk dances, and cultural programmes are part of this event. Odishi dance is the cultural heritage of Puri. This dance form originated in Puri in the dances performed Devadasis (Maharis) attached to the Jagannath temple who performed dances in the Natamantapa of the temple to please the deities. Though the devadadsi practice has been discontinued, the dance form has become modern and classical and is widely popular, and many of the Odishi virtuoso artists and gurus (teachers) are from Puri.

 

EDUCATION

SOME OF THE EDUCATIONNAL INSTITUTIONS IN PURI

- Ghanashyama Hemalata Institute of Technology and Management

- Gangadhar Mohapatra Law College, established in 1981[84]

- Extension Unit of Regional Research Institute of Homoeopathy; Puri under Central Council for Research in Homoeopathy (CCRH), New Delhi established in March 2006

- Sri Jagannath Sanskrit Vishwavidyalaya, established in July 1981

- The Industrial Training Institute, a Premier Technical Institution to provide education in skilled, committed & talented technicians, established in 1966 of the Government of India

 

PURI PEOPLE

Gopabandhu Das

Acharya Harihar

Nilakantha Das

Kelucharan Mohapatra

Pankaj Charan Das

Manasi Pradhan

Raghunath Mohapatra

Sudarshan Patnaik

Biswanath Sahinayak

Rituraj Mohanty

 

WIKIPEDIA

The Tarn (small lake) is on the roadside from Cockermouth to Lamplugh. It`s extent

is about a dozen acres ; and it is said to occupy the site of the ancient village

of Mockerkin. -

 

Sir Mochar, the dwarf, was a valiant knight,

 

And he dwelt in a noble old hall ;

He had forty stout yeomen well arm'd for the fight,

 

All ready to answer his call.

 

His hall was a castlet o'er top't by a tower.

 

Around it a moat wide and deep ;

A drawbridge and gateway evinced his power,

 

With dungeon below, and strong keep.

 

A sturdy old knight was Sir Mochar the dwarf.

 

Both active and self-willed was he ;

Courageous and fierce too as ever donn'd scarf.

 

Or hung up poor carle on tree.

 

With features sun-stained, and countenance grim.

 

His teeth all uneven and yellow ;

His hair and his beard all grizzled — not prim,

 

Himself a repulsive old fellow.

 

His shoulders were broad and his frame so strong.

 

His stature but four feet three ;

His legs were sliort, and his arms were long,

 

And he sat on his horse like a flea.

 

The long-handled axe was his favourite brand,

He could chop off a limb like a woodman ;

 

The stroke of his weapon came easy to hand.

Oh ! he was a fierce — not a good man.

 

His coal-black charger shone bright as his axe,

 

And of courage as high as his own ;

A pair so determined could seldom be match'd,

 

They could daunt nigh to death with their frown.

 

And all that Sir Mochar the dwarf undertook,

 

In battle, in foray, or chase ;

It was done in the saddle. His charger black Rook,

 

With Sir Mochar was still in his place.

 

The dark deeds of evil were Mochar's delight,

 

His horse could enjoy them as well ;

Whatever deed crossed the mind of the knight,

 

By instinct his horse it could tell.

 

And when he was called to the war by the king,

 

With his battle axe slung by his side ;

His forty bold yeomen with axe, bow, and sling.

 

And Rook in the height of his pride.

 

With the pageant of war so delighted was he,

 

At the prospect to kill and to slay ;

His heart v/ould beat quick, and he'd chuckle with

glee.

 

And Rook would like feeling display.

 

None knew where black Rook was bought, neither yet

where

 

He was bred, nor his pedigree told ;

Some said and believed he had dropt from the air,

 

And all wonder'd he did not wax old.

 

The knight had lost teeth — his hair iron-grey.

And he grew more morose as he ag'd ;

 

Whatever he said he would never unsay.

Right or wrong if he once it engag'd.

 

Black Rook shone like jet, and was active and strong.

 

Without a grey hair on his hide ;

He was swift as the wind, and endured it long,

 

When his Master appointed to ride.

 

And when in pursuit of the boar or the deer,

 

With twenty fierce hounds in full cry.

Black Rook he woald yell and Sir Mochar would cheer.

 

Their delight in the chase was so high.

 

No boar, neither deer, could escape the fleet pack,

 

With Rook and Sir Mochar in chase ;

For Rook never tired with Mochar on back,

 

And each always kept in his place.

 

No distance annoy'd them, nor speed cut their wind.

Nor up-hill nor down-hill flagg'd they ;

 

Nor halted nor swerv'd in the course from the find,

Till boar or stag turned at bay.

 

And then would Sir Mochar alight from his steed.

With bright hunting blade in his hand ;

 

And would strike with such nerve that he never had

need,

The stroke to repeat with his brand.

 

And then the strong Dwarf to Hall Mochar would

wend,

 

On the saddle before him his prey ;

But how it got there, or who did help lend,

 

No man but Sir Mochar could say.

 

Some thought he was wizard enough in himself,

Some thought his horse Rook would lie down;

 

Till the carcase was slung by the aid of an elf,

Or by strong gust of wind it was blown

 

To the front of the rider and there placed sure,

And some thought black Rook it could swing

 

From the ground with his teeth, and make it secure.

As if it were bound with a string.

 

How^ever 'twas done, it was always done well,

And quickly to homeward they'd veer ;

 

The huntsmen and yeomen seem'd under a spell.

So far they'd been left in the rear.

 

He had followers many, but friends he had few.

 

Neither wife nor yet children had he ;

His men were sent out their ofc search to renew.

 

Till they brought him fair damsels in — three.

 

From hearth-stones of comfort these fair ones were

torn.

 

And consenting or not 'twas the same ;

For he was their thane ; on his lands they were born,

 

They must go at the sound of his name.

 

And home they were brought him, as others before,

 

Unhappy and sorrowful all ;

To 'scape in his absence determined full sore.

 

Whenever that time should befal.

 

Aware of his doings in times not remote,

They dread his intentions of harm ;

 

The sorrow to others he'd formerly wrought.

Was sufficient to cause them alarm.

 

Of wrong he'd no thought, no compunction had he,

 

No regrets ever crossed his mind j

That his deeds were of evil he never could see,

 

Nor thought his base actions unkind.

 

To his sins quite oblivious ; to errors so blind ;

 

Unknown to all virtues or grace ;

No enjoyments had he of a praiseworthy kind,

Except in the wars or the chase.

 

He delighted in rapine, in plunder, in blood,

 

In revel and riot as well ;

And oft when the larder grew bare to the wood,*

 

His yeomen to horse would compel.

 

Then up mounted he, and away went the band.

 

Determined to harry the North ;

The best sheep or kine they could find on the land,

 

To homeward they'd hurry them forth.

 

Enwrapt in goat skins were hard bannocks — (their fare

During forays) and strapt on the back.

 

And oftentimes meagre and small was their share,

— In meal-ark f at home not a snack.

No eye had Sir Mochar nor yet had his men.

 

For aught save the plunder in view ;

The beauties of nature were outside the ken

 

Of both he and his hard-hearted crew.

 

The small crops of bigg and oats found on their route,

Served their horses for food as they went ;

 

The owners they thought would not find the thieves out,

Nor look to the reivers for rent.

 

In one of these raids, so successful were they

 

In lifting a score of good kine ;

And in getting them safely and quickly away.

 

Before the day on them did shine

 

And over the Border, and round Solway moss,

Over which not the boldest durst ride ;

 

Lest his horse and he sink — irretrievable loss,

As sure as if drowned in the tide.

 

And over the moors, and through the fierce streams,

Where bridges or roads were not found ;

 

And through the foul swamp where the wild-fire

gleams,

And o'er many an old battle-ground.

 

Escaping pursuit to Hall Mochar they wend,

 

All hungry and tired, man and beast \

Quick orders are issued that first they intend.

 

To slay and make ready a feast.

 

The fleshers are summoned the fattest to slay,

 

Ever ready to come at his call ;

The long oaken table must make its display,

 

Green rushes must carpet the hall.

 

Strong ale from the cellars was soon in request,

 

Sir Mochar ordained it to be;

The maidens were ordered to don in their best,

 

That night he would spend in high glee.

 

He'd accomplished his object, replenished his store.

 

Had harried the fair glen of Nith ;

He spoiled the Scots, whom no goodwill he bore,

 

To them, or their kin, or their kith.

 

They had forded the Annan and fierce rolling Esk.

 

The deep winding Eden they swam ;

They had crossed the Derwent in glen picturesque,

 

And all came in safely but Sam.

 

Now, Sam was a henchman, with countenance bright.

 

Of merry good nature and free ;

Sir Mochar had eyed him at morn and at night,

 

With jealousy fired was he.

 

The maidens encaged in that gloomy old hall,

 

Some innocent smiles would bestow ;

On the well-favoured youth, who was also in thrall,

 

So Sir Mochar resolved he should go.

 

Then mounted behind a stout yeoman was he,

 

And off to the raid he was sent ;

He was neither forewarned of what was to be,

 

Nor aware of Sir Mochar's intent.

 

The yeoman had orders — (forgot is his name,)

To unhorse the poor youth in the flood ;

 

And in crossing the Eden, that river of fame.

With the yeoman 'twas well understood,

 

That his horse was to curvette, and caper, and rear,

That the youth might be slipt off behind ;

 

So when the mid stream they had swam to or near,

All the Dwarf said was done to his mind.

 

For this yeoman got into the midst of the troop,

 

The cattle all swimming before ;

When his horse 'gan to plunge, and the yeoman to stoop.

 

As if he would help the lad more.

 

But he seized the youth's ankle with vigour replete,

 

And swinging him quickly around ;

Hitched him into the stream, and beneath the horse-feet

 

He Was kicked, and trampled, and drowned.

 

Sir Mochar grew merry and so did his men,

 

And fast flew the gibe and the joke ;

And round went the can and the drinking horn — then

 

Sir Mochar attention bespoke.

 

He told of his deeds in the chase and the wars,

Of the numbers he'd struck to the earth ;

 

He boasted his misdeeds and showed his scars,

Then made them his subjects of mirth.

 

He told what he had done, and what yet he would do,

When the beeves he had stolen were eat ;

 

He'd again cross the Border to shew what he could do,

And never would dream of being beat.

 

He dwelt on his deeds and more boisterous grew,

 

He thumpt with his fist on the table ;

And swore at his yeomen their horns to renew,

 

For drinking would no man disable.

 

And still as he spoke he took time to refresh.

And direct can and horn to go round ;

 

He'd never be baulked, he swore by all flesh

He'd have all he wished above ground.

 

And quick went the horn, and fresh orders sent out.

For the maidens to bring in more ale —

 

Three cans at a time, capacious and stout,

And they to appear without fail.

 

He had wine in his cellars and brandy from France,

And the maids should all drink of the best ;

 

They should sing of his deeds, with his yeomen should

If only they came fitly drest.

 

"So call in the maidens and bring up the wine,"

"And haste ye, I'll brook no delay"

   

"To revel in freedom let all now incline,"

"Or else, like the dogs, slink away."

 

"And hark ye, make room for the maidens I say,"

 

A woodcutter came to report ;

He had seen the three wenches steal softly away,

 

In the dark, while the rest were at sport.

 

Then up rose Sir Mochar in fury and rage —

Struck his silver cup flat on the board ;

 

He cursed the maidens and bann'd the dead page.

And roared in vengeful discord.

 

Some minutes before and the hall had resounded

 

With jollity, drunkenness, mirth ;

It now rang with vile imprecations unbounded,

 

To all which Sir Mochar gave birth.

 

He shouted — "To horse ye dark villains and ride "

"Take the pack and divide it in three "

 

"Scour the country at speed, and if the maids hide,''

"Bring them hither. I'll teach them to flee ! "

They saddled their horses, all tired as they were.

 

And rode on the search in the dark ;

The dogs were unkennelled and snufted the air.

 

Where the maidens had not left their mark.

 

They scoured the woods, and they skirted the mire,

They beat round the bush and the tree ;

 

They durst not delay nor too often enquire.

Though they wished the maidens were free.

 

Sir Mochar had thoughts that his men might neglect

 

To do his commands — or allow

The maids to escape ; or in some way protect,

 

Or show favour he did not know how.

 

So he mounted black Rook and rode furiously forth,

 

His axe slung his shoulders behind ;

Determined to ransack east, west, south, and north.

 

Resolved his maidens to find.

 

He heard the dogs bay in three separate arts,

As each maiden to homeward was aiming,

 

And fleeing in terror to different parts,

And aid from above ail were claiming.

 

The dogs Avere too true, and stuck close to their trail,.

 

The men were obliged to hark forward ;

For fear their stern master should suddenly hail

 

In the rear of them, southward or norward.

 

He did, and o'ertook them in Hodyoad ghyl,

As one man was clutching the victim ;

 

When up rode Sir Mochar and swore he would kill

Any one who dared thwart or restrict him.

 

And up went his axe to the stretch of his arm,

And down quick as thought on the maid ;

 

Her blood spirted up in his face, red and warm.

And a corse she was instantly laid.

 

A grey-headed man looked up at Sir Mochar,

And said, " Sir, you'll rue this when sober,"

 

He then in his arms attempted to lock her,

When Mochar, as sure as October,

 

Laid him dead at his feet. The maid was his daughter,

And both in grim death were now laid ;

 

The father had hopes if he join'd them and sought her,

He might save her from harm — so he prayed.

 

Sir Mochar enraged at himself for this deed,

Made Lamplugh echo his dread curses ;

 

He vow'd lie would save the fled twain if the speed

Of black Rook would but make him their nurses.

 

So homeward he rode in his fury ; a hound

 

Was again fiercely laid on the scent ;

The trail of the hunt the dog readily found,

 

He furiously following, went.

 

Crossing Black-beck with speed — over Pardshaw-crag

Heard the dogs in the dark keenly cry ; [dash'd —

 

Through the edge of MossRinghe flounder'd and splash'd,

Then found the ^Miite Causeway's path dry.

 

Then onward he hurried to Eaglesfield crag,

 

But there he arriv'd too late \

For the ban-dogs had seized the maiden, to drag

 

Her down to the earth to her fate.

 

And just as Sir Mochar rode up to the scene,

 

Her short dying shriek rent the air ;

The dogs had her throttled, with savageness keen,

 

Before he could bid them beware.

 

One moment he looked at his dogs as they tore

 

At the throat of the victim, her hair

Was unloosed and lay spreading and drinking her gore,

 

As it reeked from the throat of the fair.

 

Then up went his axe and with unfailing stroke

He clave a dog's skull — 'twas his best ;

 

He mangled and mauled some others, and broke

The ribs and the backs of the rest.

 

And there they lay howling and writhing in pain,

 

And rolling the victim upon ;

While he 'gan to curse and to blaspheme again,

 

For success on that night he had none.

 

He turned black Rook to homeward once more,

 

And bitterly spmTcd his flanks ;

Rook bounded and snorted, and swiftly he bore

 

Sir Mochar to other vile pranks.

 

Rook swift and untiring, soon brought him to home,

Where he learn'd the course of the third

 

Of his maidens, whose aim to the east was to roam,

And to flee his foul house like a bird.

 

To the eastward he followed in bitter remorse,

 

The fugitive hoping to save ;

But four of his yeomen approach'd with the corse

 

Of the maid from a watery grave.

 

She had heard the deep bay of the dogs on her track,

 

And she fled in all haste in the dark ;

The briers and thorns tore her dress from her back.

 

And on her fair skin left their mark.

 

Towards Loweswater lake she fled bleeding and sore.

Rushing fast down the hill in her fear ;

 

The dogs close behind when she stept on the shore —

The horsemen alarmingly near.

 

She stood for a moment — turned round on her foes —

Gave a shriek that echoed o'er the lake ;

 

Then headlong she plunged — brought her life to aclose,

And baulk'd the fell hounds of their take.

 

For a moment he thought o'er the ills of that day.

 

And the evils befaUing the night ;

And saw that in all he had made the chief play,

 

And that all had been done by his might.

 

Disappointed he swore that none of their kin,

 

Or his yeomen, should ever again

Break bread or tak^ shelter, his castle within,

 

While it on the earth should remain.

 

Now frantic with rage he spurr'd home with a will,

 

And finding his warder asleep ;

Blaspheming he swore every man he would kill,

 

If his castle sank twenty miles deep.

 

No sooner he said than a terrific peal

 

Of thunder the foundations shook ;

The lightnings gleam'd, and the turrets did reel,

 

And the knight and his steed black Rook,

 

With castle and all sank fearfully deep,

 

The waters rush'd up and around ;

And closed above them and laid them to sleep —

 

No more were they seen on the ground.

 

Thus perish'd Sir Mochar the dwarf in his sins —

 

A forfeit his lands to the crown ;

And thence the possession of Multon begins.

 

And Percies of ancient renown.

 

The stones of the tower may still be discerned,

When the tarn is tranquil and clear ;

 

About twenty feet deep, by those who are learned.

And have eyes of the wizard or seer.

 

On Michaelmas night if the stars are not brigiU,

Nor the mist on the water too dense —

 

No matter how windy or stormy that night

If th' observer possess a due sense

 

Of the power of his sight, and put faith in it all,

 

He may catch a mysterious sight

Of a something slow-floating, emerge from the tall

 

Reeds and rushes, jnore dark than the night.

 

And slowly and softly the tarn three times

 

So quietly voyaging round ;

And then with a sough of the wind's soft chimes.

 

Disappear with a lurch and a bound.

 

This phantom is thought to resemble black Rook,

 

On Avhom his grim master bestrides 3

And all may pronounce, who on it may look,

 

It's like nought in this world besides.

 

On fine Sunday mornings in summer they say.

Church bells may be heard ringing clear ;

 

By all who believe in this legend and lay.

And the sound always thrills them with fear.

 

And those whom the sins of Sir Mochar dragg'd down

 

(Who not of his sinning partook ;)

Wear each a white robe and a golden crown,

 

With a bishop's pastoral crook.

 

They dwell in a palace of crystal below,

 

Of hundreds of fathoms so deep ;

And this is the whole that we mortals may know

 

Till we rise from our last long sleep.

  

Doel is a little village.

This village will be erase of the world with the extention of the Schelde river.

Some artists paint the houses to show on the world this uncredible fact.

Doel never die.

 

Doel est un petit village qui va être rasée de la carte du monde par l'extension de l'Escaut

 

Doel

Belgium location map.svg

Doel

Administration

Pays Belgique Belgique

Région Flandre Région flamande

Communauté Flandre Communauté flamande

Province Drapeau de la province de Flandre-Occidentale Province de Flandre-Orientale

Arrondissement Saint-Nicolas

Commune Beveren

Géographie

Coordonnées 51°18′″N 04°15′″E / Erreur d’expression : opérateur / inattendu, Erreur d’expression : opérateur / inattendu

Superficie 25,61 km²

Population 359 hab. (31/12/2007)

Densité 14 hab./km²

Autres informations

Gentilé

Code postal 9130

Zone téléphonique 03

Localisation de Doel au sein de Beveren

Localisation de Doel au sein de Beveren

modifier Consultez la documentation du modèle

 

Doel (appelé Den Doel dans le parler local) est un village situé dans l’extrême nord-est de la province belge de Flandre-Orientale, dans les marais du pays de Waas, sur la rive gauche de l’Escaut, large en cet endroit de quelque 1500 mètres par marée haute, en face de Lillo-Fort. Aujourd’hui intégré dans l’entité de Beveren, Doel était jusqu’en 1977 une commune autonome, d’une superficie de 25,61 km², et d’une population de quelque 1300 habitants (1972). Outre le village lui-même, l’ancienne commune de Doel comprend les hameaux de Rapenburg, Saftinge et Ouden Doel, et bien sûr, une vaste étendue de marais asséchés.

 

Depuis quelques décennies, le village se retrouve régulièrement projeté au centre de l’actualité belge, à double titre.

 

D’abord, il a été choisi, comme le village de Tihange dans la province de Liège, comme lieu d’implantation d’une des deux centrales nucléaires que compte la Belgique.

 

Ensuite, et plus récemment, il semble bien établi à présent que Doel doive s’ajouter à la liste des villages poldériens (si l’on nous permet ce néologisme) sacrifiés à l’expansion du port d’Anvers. En effet, l’évacuation totale de la bourgade, après expropriation de ses habitants, a été décidée en 1999 par l’autorité régionale flamande, pour faire place à de nouvelles installations portuaires. En dépit des résistances, et de la bataille juridique engagée par le comité d’action Doel 2020 (saisines du Conseil d’État, etc.), le sort de Doel paraît aujourd’hui scellé, et il faut craindre que les recours n’aient d’autre effet que d’en prolonger l’agonie. L’évacuation suit son cours, et à la date du 31 décembre 2006, Doel ne comptait déjà plus que 388 habitants.

Le nom de Doel (la combinaison oe se prononce comme un ou bref, API: /dul/) est attesté pour la première fois en 1267, sous la forme « De Doolen ». La signification précise demeure obscure; le terme pourrait être une référence à «dalen», vallées, au sens d’amas de sable creusés. Au Moyen Âge, les Doolen ont pu être des îlots au milieu de l’Escaut. Pour d’autres, Doel signifierait ‘digue, remblai, levée’. ‘Doel’ devint, après la domination française, la dénomination officielle.

 

La zone autour de Doel était à l’origine constituée de terres marécageuses et faisait partie d’une vaste étendue tourbeuse s’étirant d’est en ouest sur toute la Flandre zélandaise et le nord de la Flandre-Orientale. Au nord de Doel plus spécialement, dans ce qui est aujourd’hui le Verdronken Land van Saeftinghe, la couche de tourbe était particulièrement épaisse. À partir du XIIIe siècle, l’on procéda dans cette zone, qui au XIIIe siècle avait deux fois plus d’habitants que Doel, et qui hébergeait une abbaye cistercienne, à une exploitation intensive de la tourbe. Cette activité, fort lucrative, a induit une certaine prospérité dans la région.

 

L’extraction de tourbe dans la zone marécageuse eut pour effet d’abaisser le niveau du sol en de nombreux endroits et de rendre la zone vulnérable aux inondations. Dans le même temps, à partir du XIIe siècle, l’Escaut subissait de plus en plus l’emprise de la mer du Nord. Pour ces raisons, il advenait régulièrement à partir du XIVe siècle que Doel et les parties nord du Pays de Beveren fussent totalement inondées, déterminant la nécessité d’édifier des digues et d’aménager ainsi des polders.

 

Cependant, tout ce système, conjuguant poldérisation et extraction de tourbe, progressivement mis en place dans la région au cours du Moyen Âge, fut peu à peu anéanti, d’abord par une série d’inondations catastrophiques au XVIe siècle (dont la plus grave, en l’an 1570, connue sous le nom de Allerheiligenvloed, «marée de Toussaint», submergea entièrement, et à titre définitif, le marais de Saeftinghe), ensuite par les submersions, cette fois délibérément provoquées pour motifs stratégiques, durant la guerre de Quatre-Vingts Ans, notamment lors du siège d’Anvers par Alexandre Farnèse. La région était en effet alors le théâtre de combats dont l’enjeu était la maîtrise d’Anvers et de l’estuaire de l’Escaut. À cette même époque, elle fut pillée par deux fois, par des gueux (protestants) de Malines et par la soldatesque catholique royale. Les submersions volontaires ne purent empêcher Farnèse de prendre Anvers en 1585, mais les forces des États-généraux ayant réussi à s’emparer du fort de Liefkenshoek, sis au sud de Doel (et existant encore aujourd’hui), le village et le marais de Doel furent à partir de 1585 sous domination des États-généraux.

Le Hooghuis (1614).

Hooghuis : portique.

 

Lorsqu’arriva l’intermède de paix correspondant à la Trève de douze ans (1609-1621), la région entière n’était qu’une zone de désolation où marées et inondations de l’Escaut avaient libre carrière; tout était à refaire. Doel servait de point d’appui dans les opérations de guerre, et à la hauteur de l’actuel moulin se trouvait un fort abritant une garnison hollandaise. En 1614 fut accordée, par les États-Généraux de la République des Provinces-Unies, l’autorisation d’endiguer et d’assécher toute l’étendue autour de Doel. Cette décision signe l’acte de naissance de la bourgade de Doel sous sa forme actuelle, car, outre l’aménagement du marais, fut aussi commencé la construction, planifiée sur carte, du village. La disposition en damier des rues détermina une urbanisation géométrique, fort rare en ces latitudes. Les parcelles carrées ainsi formées furent ensuite bâties systématiquement, de telle façon qu’aucun jardin ne fût visible depuis la rue; ces jardins étaient (et sont encore) accessibles par d’étroits corridors aménagés entre les maisons et clos par des portillons, qu’autrefois on verrouillait pour la nuit.

 

Doel et le marais de Doel ont longtemps formé, de fait, une façon d’île, délimitée par l’Escaut d’une part, par des criques et des vasières d’autre part. Le marais de Doel s’étendait sur 1090 ha. La digue nord du marais de Doel, digue subsistant encore aujourd’hui, est la limite qui sépare le marais initial d’avec les marais aménagés ultérieurement, et permet de situer en partie les contours de cette ancienne île. Jusqu’au XVIIe siècle, Doel n’était en pratique guère accessible autrement qu’en bateau. Quant au marais de Saeftinghe, on renonça à l’endiguer, ce marais demeurant ainsi un verdronken land, une zone inondable au gré des marées; à l’heure actuelle, c’est une réserve ornithologique.

 

Au plan ecclésiastique, Doel dépendait de la paroisse de Kieldrecht et ne devint une paroisse autonome qu’en 1792. Cette même année, Doel fut attribué à l’empereur d’Autriche et vint à faire partie définitivement des Pays-Bas du Sud.

 

Lors des événements qui entourèrent l’indépendance belge en 1830, Doel subit le contrecoup de la bataille d’Anvers. En décembre 1832, les Belges, aidés de troupes françaises, réussirent à contraindre les Hollandais à céder Anvers, mais, après avoir investi le polder de Doel, ne purent cependant déloger les troupes hollandaises des forts de Liefkenshoek et de Lillo. Une garnison hollandaise continua donc d’occuper le fort de Liefkenshoek, et cela jusqu’à la signature d’un traité en 1839. Doel devint ensuite une commune autonome.

 

À partir de 1843 et jusqu’en 1945, Doel fut le siège du service de quarantaine chargé de contrôler les navires se rendant à Anvers. Le marais s’agrandit du polder Prosper (Prosperpolder, 1051 ha de terres arables), et, quelques décennies plus tard, du polder Hedwige (300 ha). À la fin du XIXe siècle, les deux tiers environ de la population doeloise vivaient de l’agriculture, et un tiers avait la pêche pour moyen de subsistance ; d’autre part, une sucrerie occupait une quarantaine de travailleurs.

 

Doel fut libérée en 1944 par des soldats britanniques et polonais. Le village eut cependant encore à souffrir des meurtrières bombes volantes V1, dont 68 tombèrent sur son territoire — 59 V1 et 9 V2 —, faisant 13 morts et détruisant totalement ou partiellement 35 maisons.

 

En 1975, Doel fusionna avec quelques communes environnantes pour constituer l’entité de Beveren.

 

Dans la bourgade, les rues sont disposées en damier, phénomène à peu près unique en Belgique : le plan se compose de trois rues parallèles à la digue, et de quatre autres rues qui les croisent à la perpendiculaire. Cette disposition remonte à la décision, prise au début du XVIIe siècle après les inondations stratégiques, de procéder à une poldérisation et un remembrement des terres autour de Doel, et est demeurée inchangée depuis.

 

* L’agglomération comprend plusieurs fermes et maisons bourgeoises. L’immeuble le plus ancien est le Hooghuis (litt. maison haute, classé monument historique), achevé de bâtir en 1614, dans le style renaissance flamand, avec monumental encadrement de porte en style baroque. L’intérieur n’est pas sans intérêt, avec ses plafonds en chêne et deux monumentales cheminées baroques du XVIIe siècle. L’édifice était au XVIIe siècle le siège de l’administration du polder, mais a aussi été le manoir appartenant à de riches bourgeois anversois; le Hooghuis est ainsi associé au nom de Rubens, cette demeure ayant été probablement la propriété de Jan Brandt, père d’Isabelle Brandt, la première épouse du peintre, et, ultérieurement, de Jan Van Broeckhoven de Bergeyck, qu’Hélène Fourment épousa en secondes noces, après le décès de Rubens.

* Le moulin, classé monument historique depuis 1946, est encastré dans la digue de l’Escaut. Il date du milieu du XVIIe siècle et figure parmi les plus anciens moulins en brique que compte la Flandre. Hors d’usage depuis 1927, le moulin est aujourd’hui aménagé en café-restaurant.

* L’église paroissiale, dédiée à Notre-Dame de l’Assomption, fut édifiée en style néoclassique entre 1851 et 1854 selon les plans de Lodewijk Roelandt, architecte municipal de Gand. Le mobilier cependant comprend des œuvres d’art plus anciennes, telles que des statues du sculpteur anversois H. F. Verbruggen (XVIIe siècle) et de E. A. Nijs (XVIIIe siècle). L’orgue est classé monument depuis 1980. L’église, endommagée suite à affaissements, fut entièrement restaurée entre 1996 et 1998. Les couches solides du sous-sol se situent à Doel à environ 11 mètres de profondeur, alors que les palées destinées à soutenir l’édifice ne s’enfoncent en terre que de 7 mètres. Cela explique pourquoi l’église penche assez fortement aujourd'hui, son clocher en particulier.

* Au nord du village, au-delà de la centrale nucléaire, à la hauteur du hameau Ouden Doel, se situent le long de l’Escaut les dernières vasières saumâtres que compte la Belgique. Ces vasières abritent le petit port de Prosperpolder et la réserve naturelle Schor Ouden Doel (51 ha).

* Doel possède un port de plaisance, constitué d’un unique bassin à marée, et un embarcadère où vient accoster le bac de Lillo-Fort, lequel effectue la traversée de l’Escaut tous les week-ends de mars à septembre.

* Doel attire de nombreux excursionnistes, en particulier pendant la période estivale. Un événement singulier est la Scheldewijding (bénédiction rituelle de l’Escaut), qui a lieu début août chaque année depuis 1975. Les festivités commencent par une messe célébrée en plein air. Ensuite, le collège des échevins (=adjoints au maire) se rend conjointement avec les conseillers communaux à un bateau amarré, en vue de la mise à l’eau d’une couronne de fleurs en commémoration des victimes de la mer et du fleuve. L’après-midi, après un spectacle naval sur l’Escaut, un cortège folklorique se met en branle, réunissant, en provenance des villages environnants, nombre de groupes et d’associations avec leurs géants et leurs sociétés musicales. Une marche aux flambeaux clôture la journée.

* En l’an 2000, une cogue (type de navire de commerce hauturier, naviguant au Moyen Âge entre les différents ports de la ligue hanséatique, en mer du Nord et en mer Baltique) a été mise au jour lors des travaux de terrassement en vue de la construction du bassin Deurganckdok. L’épave trouvée à Doel était enfouie à une profondeur entre -7 et -5m sous le niveau de la mer, dans un ancien bras ensablé de l’Escaut, connu sous le nom de Deurganck (= passage, cf. allem. Durchgang), qui autrefois communiquait directement avec le fleuve ; pour des raisons inconnues, la cogue vint échouer dans ce bras en 1404. La cogue de Doel (ainsi qu’il est désormais convenu de l’appeler) mesure environ 21m de long et 7m de large; sa hauteur conservée est de 2,5m environ. L’analyse dendrochronologique a permis d’établir que le chêne qui a fourni le bois du vaisseau a été abattu en Westphalie pendant l’hiver 1325-1326, ce qui fait de cette cogue une des plus grandes, des mieux préservées et des plus anciennes d’Europe. Une fois terminés les travaux de remise en état, la cogue sera (probablement) exposée dans le musée de la navigation de Baasrode, non loin de la ville de Termonde ; mais une maquette est d'ores et déjà visible au bezoekerscentrum (sorte d'écomusée), ouvert depuis septembre 2007 au fort de Liefkenshoek. Une deuxième cogue découverte au même endroit, mais moins bien conservée, date de 1328.

 

Les premiers projets d’expansion du port d’Anvers sur la rive gauche de l’Escaut datent de 1963 et prévoyaient que l’ensemble des polders du pays de Waas ainsi que Doel disparussent pour faire place à des bassins et à des terrains industriels. En 1968, une interdiction de construire entra en vigueur dans le village. Suite à la récession économique des années 70, ces plans d’expansion furent revus à la baisse, et l’on vit apparaître sur le plan de secteur (=plan d’occupation du sol) de 1978 la ligne dite De Bondtlijn (d’après le sénateur Ferdinand De Bondt), ligne qui allait d’est en ouest, et qui, passant tout juste au sud de Doel, limitait la zone d’extension portuaire à la partie sud des polders. L’interdiction de construire fut donc levée cette même année. Dans la première moitié des années 80 fut réalisé, au sud de Doel, le bassin Doeldok, lequel cependant n'a jamais été utilisé.

 

L’implantation industrielle moderne la plus ancienne à Doel fut la centrale nucléaire, à 1 km au nord du village, dont la construction fut entamée en 1969. Elle héberge quatre réacteurs (Doel I, mis en service en 1974, Doel II en 1975, Doel III en 1982, et Doel IV en 1985), ainsi que deux tours de refroidissement d’environ 170 mètres de hauteur.

 

En 1995 furent rendus publics les projets d’extension de l’Administration des voies navigables et des affaires maritimes (Administratie Waterwegen en Zeewezen) de l’autorité flamande, lesquels projets prévoyaient l’aménagement, un peu au sud de Doel, d’un nouveau bassin pour conteneurs, dénommé Deurganckdok. Dans la perspective de la réalisation de ce bassin, l’on se mit à s’interroger sur la vivabilité de Doel, et dans les années qui suivirent une lutte acharnée s’engagea avec comme enjeu la survie du village. En 1997 fut constitué le comité d’action Doel 2020, et des personnalités connues en Flandre, telles que l’ancien sénateur Ferdinand De Bondt, le cinéaste Frank Van Passel, et les trois prêtres Luc Versteylen (fondateur du parti vert flamand Agalev), Phil Bosmans (écrivain) et Karel Van Isacker (historien) s’associèrent au mouvement de protestation. Une prise de décision opaque et des bévues juridiques donnèrent lieu à de grands retards dans la construction du Deurganckdok et entretinrent pendant de longues années un état d’incertitude quant à l’avenir de Doel. Les habitants étaient divisés en, d’une part, ceux qui souhaitaient y rester et, d’autre part, ceux qui au contraire avaient fait choix de lutter pour obtenir un règlement d’expropriation clair et équitable. Le 1er juin 1999, le gouvernement flamand décida, après une modification provisoire du plan de secteur intervenue en 1998, que Doel devait disparaître de ce plan de secteur au titre de zone de résidence, toujours au motif de l’invivabilité du village, qualificatif récusé par les opposants.

 

Après le changement de gouvernement de la région flamande en 1999, une étude fut effectuée, sur insistance du parti vert Agalev, concernant la vivabilité de Doel après l’achèvement du nouveau bassin Deurganckdok. Cette étude cependant ne remit pas en cause la modification du plan de secteur, ni la décision déjà prise de faire disparaître Doel à terme.

 

Le 30 juillet 2002, le Conseil d’État suspendit la mise à exécution du plan de secteur tel que modifié, c'est-à-dire comportant notamment la requalification de Doel comme zone industrielle. C’est donc le plan de secteur de 1978, qui classe Doel comme zone résidentielle, qui garde force de droit. Toutefois, en vertu du Décret d’urgence (Nooddecreet) ou Décret de validation, adopté le 14 décembre 2001 au parlement flamand, le gouvernement flamand est habilité à délivrer, en vue de la construction du Deurganckdok, des permis de bâtir et à les faire sanctionner par le parlement. L’on escomptait pouvoir par cette voie contourner le plan de secteur. Le Nooddecreet était la réaction du gouvernement flamand face à la suspension des travaux du Deurganckdok imposé par un arrêté du Conseil d’État ; des comités d’action avaient en effet mis au jour des vices de procédure entachant les modifications apportées au plan de secteur. Le Nooddecreet, compte tenu qu’il interférait dans les procédures en cours, et tendait à contourner partiellement la protection juridique des citoyens, est considéré par beaucoup comme contraire aux principes de l’État de droit.

 

En octobre 1999 fut néanmoins engagée la construction du Deurganckdok, lequel fut inauguré en juillet 2005. Dès le printemps 1999 étaient venus à être connus d’autres projets encore, prévoyant notamment un deuxième grand bassin à conteneurs, le controversé Saeftinghedok (cf. ci-dessous), qui serait creusé à l’emplacement même de la petite agglomération. La mise en œuvre de ces projets reste cependant incertaine. Une décision à ce sujet est attendue au plus tôt en 2007.

 

Un nouveau « plan stratégique », que la Région flamande et les autorités portuaires anversoises ont achevé de mettre au point en 2007, devrait être approuvé bientôt. Le plan prévoit de requalifier en zone portuaire toute la zone située au nord d’une ligne Kieldrecht-Kallo (et donc englobant Doel), jusqu’à la frontière néerlandaise. La construction d’un nouveau bassin à marée, le Saeftinghedok, serait alors possible, moyennant la poursuite des expropriations.

 

Partisans et détracteurs s’opposent à propos de l’opportunité de ce bassin. Celui-ci a un fervent défenseur en la personne de Marc Van Peel, depuis fin 2006 échevin (=adjoint au maire) aux affaires portuaires de la municipalité d’Anvers. Selon M. Van Peel, l’extension du port d’Anvers est une nécessité, compte tenu, d’une part, de la croissance prévisible du trafic de conteneurs, lequel est passé, en 2007, de 7 à 8 millions d’ÉVP, et d’autre part, de ce que le port d’Anvers sera apte, dès 2008, grâce aux travaux d’approfondissement de l’estuaire qui ont été réalisés, à accueillir des porte-conteneurs d’une capacité jusqu’à 12.500 ÉVP. Si cette croissance se poursuit à ce même rythme, on peut prévoir que le Deurganckdok sera parvenu à saturation aux alentours de 2012. Or, les seules possibilités d’expansion se trouvent sur la rive gauche, dans les marais de Doel.

 

Les opposants au projet vont valoir, étude récente de la Ocean Shipping Consultants à l’appui, que la conteneurisation des marchandises pourrait atteindre bientôt son plafond, et que la croissance prévisible du trafic pourrait être moindre dans les dix années à venir que dans les années récentes. Par ailleurs, à l’heure actuelle, le Deurganckdok est loin d’avoir épuisé toute sa capacité, et il apparaît de surcroît que le rendement, exprimé en ÉVP par hectare, se situe, au port d’Anvers, avec un chiffre de 18.000 seulement, très en deçà de ce qu’il est à Rotterdam ou à Hambourg, où l’on atteint les 30.000 ÉVP par hectare. Dès lors, au lieu d’un supposé manque de capacité, ce serait plutôt d’une grande réserve de capacité (resp. d'une surcapacité, si le Saeftinghedok devait être construit) qu’il pourrait être question, de sorte que moyennant certaines améliorations techniques, et éventuellement un allongement du Deurganckdok, il devrait être possible de faire face à l’augmentation du trafic conteneurs, et ce, selon les calculs du parti écologiste Groen!, au moins jusqu'en 2027.

 

Dès 1999, les habitants qui le désiraient pouvaient se faire exproprier. Les maisons expropriées passaient aux mains de la Maatschappij voor Grond- en Industrialisatiebeleid van het Linkerscheldeoevergebied (Société de gestion foncière et d’industrialisation de la Rive gauche de l’Escaut, en abrégé Maatschappij Linkeroever), cependant les habitants expropriés bénéficiaient d’un droit d’habitation, garanti initialement jusqu’au 1er janvier 2007. Fin 2006, l’administration fit savoir aux habitants que le droit d’habitation serait prorogé de manière provisoire.

 

En même temps fut nommé en 1999 un médiateur social, chargé de mettre à exécution le plan d’accompagnement social et d’assister les habitants qui quittent le village volontairement. Le 31 décembre 2003, ce plan social vint à son terme. Cette manière de procéder a permis de rendre exsangue, en seulement quelques années et sans coup férir, une grande partie du village: le 1er mai 2003 ne vivaient plus dans le centre de Doel que 214 des 645 habitants qui étaient inscrits au 20 janvier 1998. Le chiffre de population réel dans le centre s’élevait toutefois, au 1er mai 2003, à 301. Le 1er septembre 2003, l’école communale fut fermée après constatation que seuls 8 élèves s’y étaient inscrits.

 

Depuis lors, si le nombre d’habitants officiel a poursuivi sa baisse (plus que 202 en mars 2006), le nombre réel s’est progressivement accru. Cela s’explique, pour petite partie, par l’arrivée de nouveaux locataires dans certaines maisons expropriées, et pour majeure partie par le fait que des squatteurs avaient occupé les immeubles vacants (les estimations se situent entre 150 et 200). Cet état de choses fut longtemps toléré par la Société propriétaire des maisons vacantes et par la municipalité de Beveren.

 

Début 2006, les médias se sont de nouveau intéressés à Doel en raison du grand nombre de squatteurs. Cela concourut à répandre dans le public l’idée que Doel s’était dans une certaine mesure muée en une zone de non-droit, où l’on pouvait sans problème s’approprier un logement vacant, ce qui, à son tour, eut pour effet d’attirer de nouveaux squatteurs et de provoquer une vague de cambriolages. Le 22 mars 2006, le bourgmestre (=maire) de Beveren annonça que les contrôles de police seraient intensifiés à Doel et que la tolérance zéro serait dorénavant en vigueur et toute activité illégale réprimée. Certains squatteurs cependant demandent à régulariser leur situation.

 

Début septembre 2007, le tribunal des référés de Termonde a interdit la démolition de logements à Doel. La Maatschappij Linkeroever avait demandé quarante permis de démolition, dont une vingtaine avaient été accordés entre-temps. Le gouvernement flamand souhaite que 125 immeubles au total — soit environ une moitié des maisons du village —, déjà acquis par l’autorité flamande, aient disparu d’ici fin 2007 ; cela du reste rejoint sa décision de mettre un terme final au droit d’habitation (woonrecht) en 2009 : toutes les maisons qui viendraient ainsi à se trouver vacantes seraient ensuite démolies. Cependant, quelques habitants de Doel, soutenus en cela par le comité d’action Doel 2020, avaient saisi le tribunal de Termonde afin d’empêcher les démolitions. Sur le plan d’occupation du sol, Doel reste classé en zone d’habitation, le nouveau plan de secteur qui requalifiait Doel en zone industrielle ayant en effet quelques années auparavant été suspendu par le Conseil d’État. Le président du tribunal a jugé que les travaux de démolition seraient dommageables aux habitants restés sur place et dépasseraient les limites de la simple incommodation.

 

Par ailleurs, et dans le même temps, une délégation des habitants de Doel s’est rendue au Parlement européen à Bruxelles pour protester contre la démolition programmée de 125 logements. La délégation a remis une requête à la Commission des pétitions du Parlement européen.

 

Source wikipédia

This is a zoom image of Flight KLM281 over my home using my Nikon Coolpix P1000. This is a hand held image and the camera is at the extent of the optical zoom at the 539.0 mm. (I can go another 4X Digital zoom if i had wanted to). This jet on its trip from Amsterdam to San Francisco was at 36,000 feet. This camera takes some pretty amazing zoom images and also has the versatility to take right down to macro images.

A banana is an edible fruit, botanically a berry, produced by several kinds of large herbaceous flowering plants in the genus Musa. (In some countries, bananas used for cooking may be called plantains.) The fruit is variable in size, color and firmness, but is usually elongated and curved, with soft flesh rich in starch covered with a rind which may be green, yellow, red, purple, or brown when ripe. The fruits grow in clusters hanging from the top of the plant. Almost all modern edible parthenocarpic (seedless) bananas come from two wild species – Musa acuminata and Musa balbisiana. The scientific names of most cultivated bananas are Musa acuminata, Musa balbisiana, and Musa × paradisiaca for the hybrid Musa acuminata × M. balbisiana, depending on their genomic constitution. The old scientific name Musa sapientum is no longer used.

 

Musa species are native to tropical Indomalaya and Australia, and are likely to have been first domesticated in Papua New Guinea. They are grown in at least 107 countries, primarily for their fruit, and to a lesser extent to make fiber, banana wine and banana beer and as ornamental plants.

 

Worldwide, there is no sharp distinction between "bananas" and "plantains". Especially in the Americas and Europe, "banana" usually refers to soft, sweet, dessert bananas, particularly those of the Cavendish group, which are the main exports from banana-growing countries. By contrast, Musa cultivars with firmer, starchier fruit are called "plantains". In other regions, such as Southeast Asia, many more kinds of banana are grown and eaten, so the simple two-fold distinction is not useful and is not made in local languages.

 

The term "banana" is also used as the common name for the plants which produce the fruit. This can extend to other members of the genus Musa like the scarlet banana (Musa coccinea), pink banana (Musa velutina) and the Fe'i bananas. It can also refer to members of the genus Ensete, like the snow banana (Ensete glaucum) and the economically important false banana (Ensete ventricosum). Both genera are classified under the banana family, Musaceae.

 

DESCRIPTION

The banana plant is the largest herbaceous flowering plant. All the above-ground parts of a banana plant grow from a structure usually called a "corm". Plants are normally tall and fairly sturdy, and are often mistaken for trees, but what appears to be a trunk is actually a "false stem" or pseudostem. Bananas grow in a wide variety of soils, as long as the soil is at least 60 cm deep, has good drainage and is not compacted. The leaves of banana plants are composed of a "stalk" (petiole) and a blade (lamina). The base of the petiole widens to form a sheath; the tightly packed sheaths make up the pseudostem, which is all that supports the plant. The edges of the sheath meet when it is first produced, making it tubular. As new growth occurs in the centre of the pseudostem the edges are forced apart. Cultivated banana plants vary in height depending on the variety and growing conditions. Most are around 5 m tall, with a range from 'Dwarf Cavendish' plants at around 3 m to 'Gros Michel' at 7 m or more. Leaves are spirally arranged and may grow 2.7 metres long and 60 cm wide. They are easily torn by the wind, resulting in the familiar frond look.

 

When a banana plant is mature, the corm stops producing new leaves and begins to form a flower spike or inflorescence. A stem develops which grows up inside the pseudostem, carrying the immature inflorescence until eventually it emerges at the top. Each pseudostem normally produces a single inflorescence, also known as the "banana heart". (More are sometimes produced; an exceptional plant in the Philippines produced five.) After fruiting, the pseudostem dies, but offshoots will normally have developed from the base, so that the plant as a whole is perennial. In the plantation system of cultivation, only one of the offshoots will be allowed to develop in order to maintain spacing. The inflorescence contains many bracts (sometimes incorrectly referred to as petals) between rows of flowers. The female flowers (which can develop into fruit) appear in rows further up the stem (closer to the leaves) from the rows of male flowers. The ovary is inferior, meaning that the tiny petals and other flower parts appear at the tip of the ovary.

 

The banana fruits develop from the banana heart, in a large hanging cluster, made up of tiers (called "hands"), with up to 20 fruit to a tier. The hanging cluster is known as a bunch, comprising 3–20 tiers, or commercially as a "banana stem", and can weigh 30–50 kilograms. Individual banana fruits (commonly known as a banana or "finger") average 125 grams, of which approximately 75% is water and 25% dry matter.

 

The fruit has been described as a "leathery berry". There is a protective outer layer (a peel or skin) with numerous long, thin strings (the phloem bundles), which run lengthwise between the skin and the edible inner portion. The inner part of the common yellow dessert variety can be split lengthwise into three sections that correspond to the inner portions of the three carpels by manually deforming the unopened fruit. In cultivated varieties, the seeds are diminished nearly to non-existence; their remnants are tiny black specks in the interior of the fruit.

 

Bananas are naturally slightly radioactive, more so than most other fruits, because of their potassium content and the small amounts of the isotope potassium-40 found in naturally occurring potassium. The banana equivalent dose of radiation is sometimes used in nuclear communication to compare radiation levels and exposures.

 

ETYMOLOGY

The word banana is thought to be of West African origin, possibly from the Wolof word banaana, and passed into English via Spanish or Portuguese.

 

TAXONOMY

The genus Musa was created by Carl Linnaeus in 1753. The name may be derived from Antonius Musa, physician to the Emperor Augustus, or Linnaeus may have adapted the Arabic word for banana, mauz. Musa is in the family Musaceae. The APG III system assigns Musaceae to the order Zingiberales, part of the commelinid clade of the monocotyledonous flowering plants. Some 70 species of Musa were recognized by the World Checklist of Selected Plant Families as of January 2013; several produce edible fruit, while others are cultivated as ornamentals.

 

The classification of cultivated bananas has long been a problematic issue for taxonomists. Linnaeus originally placed bananas into two species based only on their uses as food: Musa sapientum for dessert bananas and Musa paradisiaca for plantains. Subsequently further species names were added. However, this approach proved inadequate to address the sheer number of cultivars existing in the primary center of diversity of the genus, Southeast Asia. Many of these cultivars were given names which proved to be synonyms.

 

In a series of papers published in 1947 onwards, Ernest Cheesman showed that Linnaeus's Musa sapientum and Musa paradisiaca were actually cultivars and descendants of two wild seed-producing species, Musa acuminata and Musa balbisiana, both first described by Luigi Aloysius Colla. He recommended the abolition of Linnaeus's species in favor of reclassifying bananas according to three morphologically distinct groups of cultivars – those primarily exhibiting the botanical characteristics of Musa balbisiana, those primarily exhibiting the botanical characteristics of Musa acuminata, and those with characteristics that are the combination of the two. Researchers Norman Simmonds and Ken Shepherd proposed a genome-based nomenclature system in 1955. This system eliminated almost all the difficulties and inconsistencies of the earlier classification of bananas based on assigning scientific names to cultivated varieties. Despite this, the original names are still recognized by some authorities today, leading to confusion.

 

The currently accepted scientific names for most groups of cultivated bananas are Musa acuminata Colla and Musa balbisiana Colla for the ancestral species, and Musa × paradisiaca L. for the hybrid M. acuminata × M. balbisiana.

 

Synonyms of M. × paradisica include:

A large number of subspecific and varietial names of M. × paradisiaca, including M. p. subsp. sapientum (L.) Kuntze

Musa × dacca Horan.

Musa × sapidisiaca K.C.Jacob, nom. superfl.

Musa × sapientum L., and a large number of its varietal names, including M. × sapientum var. paradisiaca (L.) Baker, nom. illeg.

 

Generally, modern classifications of banana cultivars follow Simmonds and Shepherd's system. Cultivars are placed in groups based on the number of chromosomes they have and which species they are derived from. Thus the Latundan banana is placed in the AAB Group, showing that it is a triploid derived from both M. acuminata (A) and M. balbisiana (B). For a list of the cultivars classified under this system see List of banana cultivars.

 

In 2012, a team of scientists announced they had achieved a draft sequence of the genome of Musa acuminata.

 

BANANAS & PLANTAINS

In regions such as North America and Europe, Musa fruits offered for sale can be divided into "bananas" and "plantains", based on their intended use as food. Thus the banana producer and distributor Chiquita produces publicity material for the American market which says that "a plantain is not a banana". The stated differences are that plantains are more starchy and less sweet; they are eaten cooked rather than raw; they have thicker skin, which may be green, yellow or black; and they can be used at any stage of ripeness. Linnaeus made the same distinction between plantains and bananas when first naming two "species" of Musa. Members of the "plantain subgroup" of banana cultivars, most important as food in West Africa and Latin America, correspond to the Chiquita description, having long pointed fruit. They are described by Ploetz et al. as "true" plantains, distinct from other cooking bananas. The cooking bananas of East Africa belong to a different group, the East African Highland bananas, so would not qualify as "true" plantains on this definition.

 

An alternative approach divides bananas into dessert bananas and cooking bananas, with plantains being one of the subgroups of cooking bananas. Triploid cultivars derived solely from M. acuminata are examples of "dessert bananas", whereas triploid cultivars derived from the hybrid between M. acuminata and M. balbinosa (in particular the plantain subgroup of the AAB Group) are "plantains". Small farmers in Colombia grow a much wider range of cultivars than large commercial plantations. A study of these cultivars showed that they could be placed into at least three groups based on their characteristics: dessert bananas, non-plantain cooking bananas, and plantains, although there were overlaps between dessert and cooking bananas.

 

In Southeast Asia – the center of diversity for bananas, both wild and cultivated – the distinction between "bananas" and "plantains" does not work, according to Valmayor et al. Many bananas are used both raw and cooked. There are starchy cooking bananas which are smaller than those eaten raw. The range of colors, sizes and shapes is far wider than in those grown or sold in Africa, Europe or the Americas.[35] Southeast Asian languages do not make the distinction between "bananas" and "plantains" that is made in English (and Spanish). Thus both Cavendish cultivars, the classic yellow dessert bananas, and Saba cultivars, used mainly for cooking, are called pisang in Malaysia and Indonesia, kluai in Thailand and chuoi in Vietnam. Fe'i bananas, grown and eaten in the islands of the Pacific, are derived from entirely different wild species than traditional bananas and plantains. Most Fe'i bananas are cooked, but Karat bananas, which are short and squat with bright red skins, very different from the usual yellow dessert bananas, are eaten raw.

 

In summary, in commerce in Europe and the Americas (although not in small-scale cultivation), it is possible to distinguish between "bananas", which are eaten raw, and "plantains", which are cooked. In other regions of the world, particularly India, Southeast Asia and the islands of the Pacific, there are many more kinds of banana and the two-fold distinction is not useful and not made in local languages. Plantains are one of many kinds of cooking bananas, which are not always distinct from dessert bananas.

 

HISTORICAL CULTIVATION

Farmers in Southeast Asia and Papua New Guinea first domesticated bananas. Recent archaeological and palaeoenvironmental evidence at Kuk Swamp in the Western Highlands Province of Papua New Guinea suggests that banana cultivation there goes back to at least 5000 BCE, and possibly to 8000 BCE. It is likely that other species were later and independently domesticated elsewhere in Southeast Asia. Southeast Asia is the region of primary diversity of the banana. Areas of secondary diversity are found in Africa, indicating a long history of banana cultivation in the region.

 

Phytolith discoveries in Cameroon dating to the first millennium BCE triggered an as yet unresolved debate about the date of first cultivation in Africa. There is linguistic evidence that bananas were known in Madagascar around that time. The earliest prior evidence indicates that cultivation dates to no earlier than late 6th century CE. It is likely, however, that bananas were brought at least to Madagascar if not to the East African coast during the phase of Malagasy colonization of the island from South East Asia c. 400 CE.

 

The banana may also have been present in isolated locations elsewhere in the Middle East on the eve of Islam. The spread of Islam was followed by far-reaching diffusion. There are numerous references to it in Islamic texts (such as poems and hadiths) beginning in the 9th century. By the 10th century the banana appears in texts from Palestine and Egypt. From there it diffused into North Africa and Muslim Iberia. During the medieval ages, bananas from Granada were considered among the best in the Arab world. In 650, Islamic conquerors brought the banana to Palestine. Today, banana consumption increases significantly in Islamic countries during Ramadan, the month of daylight fasting.

 

Bananas were certainly grown in the Christian Kingdom of Cyprus by the late medieval period. Writing in 1458, the Italian traveller and writer Gabriele Capodilista wrote favourably of the extensive farm produce of the estates at Episkopi, near modern day Limassol, including the region's banana plantations.

 

Bananas were introduced to the Americas by Portuguese sailors who brought the fruits from West Africa in the 16th century.

 

Many wild banana species as well as cultivars exist in extraordinary diversity in New Guinea, Malaysia, Indonesia, China, and the Philippines.

 

There are fuzzy bananas whose skins are bubblegum pink; green-and-white striped bananas with pulp the color of orange sherbet; bananas that, when cooked, taste like strawberries. The Double Mahoi plant can produce two bunches at once. The Chinese name of the aromatic Go San Heong banana means 'You can smell it from the next mountain.' The fingers on one banana plant grow fused; another produces bunches of a thousand fingers, each only an inch long.

—Mike Peed, The New Yorker

 

In 1999 archaeologists in London discovered what they believed to be the oldest banana in the UK, in a Tudor rubbish tip.

 

PLANTATION CULTIVATION IN THE CARIBBEAN,

CENTRAL & SOUTH AMERICA

In the 15th and 16th centuries, Portuguese colonists started banana plantations in the Atlantic Islands, Brazil, and western Africa. North Americans began consuming bananas on a small scale at very high prices shortly after the Civil War, though it was only in the 1880s that it became more widespread. As late as the Victorian Era, bananas were not widely known in Europe, although they were available. Jules Verne introduces bananas to his readers with detailed descriptions in Around the World in Eighty Days (1872).

 

The earliest modern plantations originated in Jamaica and the related Western Caribbean Zone, including most of Central America. It involved the combination of modern transportation networks of steamships and railroads with the development of refrigeration that allowed bananas to have more time between harvesting and ripening. North America shippers like Lorenzo Dow Baker and Andrew Preston, the founders of the Boston Fruit Company started this process in the 1870s, but railroad builders like Minor C Keith also participated, eventually culminating in the multi-national giant corporations like today's Chiquita Brands International and Dole. These companies were monopolistic, vertically integrated (meaning they controlled growing, processing, shipping and marketing) and usually used political manipulation to build enclave economies (economies that were internally self-sufficient, virtually tax exempt, and export oriented that contribute very little to the host economy). Their political maneuvers, which gave rise to the term Banana republic for states like Honduras and Guatemala, included working with local elites and their rivalries to influence politics or playing the international interests of the United States, especially during the Cold War, to keep the political climate favorable to their interests.

 

PEASANT CULTIVATION FOR EXPORT IN THE CARIBBEAN

The vast majority of the world's bananas today are cultivated for family consumption or for sale on local markets. India is the world leader in this sort of production, but many other Asian and African countries where climate and soil conditions allow cultivation also host large populations of banana growers who sell at least some of their crop.

 

There are peasant sector banana growers who produce for the world market in the Caribbean, however. The Windward Islands are notable for the growing, largely of Cavendish bananas, for an international market, generally in Europe but also in North America. In the Caribbean, and especially in Dominica where this sort of cultivation is widespread, holdings are in the 1–2 acre range. In many cases the farmer earns additional money from other crops, from engaging in labor outside the farm, and from a share of the earnings of relatives living overseas. This style of cultivation often was popular in the islands as bananas required little labor input and brought welcome extra income. Banana crops are vulnerable to destruction by high winds, such as tropical storms or cyclones.

 

After the signing of the NAFTA agreements in the 1990s, however, the tide turned against peasant producers. Their costs of production were relatively high and the ending of favorable tariff and other supports, especially in the European Economic Community, made it difficult for peasant producers to compete with the bananas grown on large plantations by the well capitalized firms like Chiquita and Dole. Not only did the large companies have access to cheap labor in the areas they worked, but they were better able to afford modern agronomic advances such as fertilization. The "dollar banana" produced by these concerns made the profit margins for peasant bananas unsustainable.

 

Caribbean countries have sought to redress this problem by providing government supported agronomic services and helping to organize producers' cooperatives. They have also been supporters of the Fair Trade movement which seeks to balance the inequities in the world trade in commodities.

 

EAST AFRICA

Most farms supply local consumption. Cooking bananas represent a major food source and a major income source for smallhold farmers. In east Africa, highland bananas are of greatest importance as a staple food crop. In countries such as Uganda, Burundi, and Rwanda per capita consumption has been estimated at 45 kilograms per year, the highest in the world.

 

MODERN CULTIVATION

All widely cultivated bananas today descend from the two wild bananas Musa acuminata and Musa balbisiana. While the original wild bananas contained large seeds, diploid or polyploid cultivars (some being hybrids) with tiny seeds are preferred for human raw fruit consumption. These are propagated asexually from offshoots. The plant is allowed to produce two shoots at a time; a larger one for immediate fruiting and a smaller "sucker" or "follower" to produce fruit in 6–8 months. The life of a banana plantation is 25 years or longer, during which time the individual stools or planting sites may move slightly from their original positions as lateral rhizome formation dictates.

 

Cultivated bananas are parthenocarpic, i.e. the flesh of the fruit swells and ripens without its seeds being fertilized and developing. Lacking viable seeds, propagation typically involves farmers removing and transplanting part of the underground stem (called a corm). Usually this is done by carefully removing a sucker (a vertical shoot that develops from the base of the banana pseudostem) with some roots intact. However, small sympodial corms, representing not yet elongated suckers, are easier to transplant and can be left out of the ground for up to two weeks; they require minimal care and can be shipped in bulk.It is not necessary to include the corm or root structure to propagate bananas; severed suckers without root material can be propagated in damp sand, although this takes somewhat longer.In some countries, commercial propagation occurs by means of tissue culture. This method is preferred since it ensures disease-free planting material. When using vegetative parts such as suckers for propagation, there is a risk of transmitting diseases (especially the devastating Panama disease).As a non-seasonal crop, bananas are available fresh year-round.

 

CAVENDISH

In global commerce in 2009, by far the most important cultivars belonged to the triploid AAA group of Musa acuminata, commonly referred to as Cavendish group bananas. They accounted for the majority of banana exports, despite only coming into existence in 1836. The cultivars Dwarf Cavendish and Grand Nain (Chiquita Banana) gained popularity in the 1950s after the previous mass-produced cultivar, Gros Michel (also an AAA group cultivar), became commercially unviable due to Panama disease, caused by the fungus Fusarium oxysporum which attacks the roots of the banana plant. Cavendish cultivars are resistant to the Panama Disease but in 2013 there were fears that the Black Sigatoka fungus would in turn make Cavendish bananas unviable.

 

Ease of transport and shelf life rather than superior taste make the Dwarf Cavendish the main export banana.

 

Even though it is no longer viable for large scale cultivation, Gros Michel is not extinct and is still grown in areas where Panama disease is not found. Likewise, Dwarf Cavendish and Grand Nain are in no danger of extinction, but they may leave supermarket shelves if disease makes it impossible to supply the global market. It is unclear if any existing cultivar can replace Cavendish bananas, so various hybridisation and genetic engineering programs are attempting to create a disease-resistant, mass-market banana.

 

RIPENING

Export bananas are picked green, and ripen in special rooms upon arrival in the destination country. These rooms are air-tight and filled with ethylene gas to induce ripening. The vivid yellow color consumers normally associate with supermarket bananas is, in fact, caused by the artificial ripening process. Flavor and texture are also affected by ripening temperature. Bananas are refrigerated to between 13.5 and 15 °C during transport. At lower temperatures, ripening permanently stalls, and the bananas turn gray as cell walls break down. The skin of ripe bananas quickly blackens in the 4 °C environment of a domestic refrigerator, although the fruit inside remains unaffected.

 

"Tree-ripened" Cavendish bananas have a greenish-yellow appearance which changes to a brownish-yellow as they ripen further. Although both flavor and texture of tree-ripened bananas is generally regarded as superior to any type of green-picked fruit, this reduces shelf life to only 7–10 days.Bananas can be ordered by the retailer "ungassed" (i.e. not treated with ethylene), and may show up at the supermarket fully green. Guineos verdes (green bananas) that have not been gassed will never fully ripen before becoming rotten. Instead of fresh eating, these bananas are best suited to cooking, as seen in Mexican culinary dishes.A 2008 study reported that ripe bananas fluoresce when exposed to ultraviolet light. This property is attributed to the degradation of chlorophyll leading to the accumulation of a fluorescent product in the skin of the fruit. The chlorophyll breakdown product is stabilized by a propionate ester group. Banana-plant leaves also fluoresce in the same way. Green bananas do not fluoresce. The study suggested that this allows animals which can see light in the ultraviolet spectrum (tetrachromats and pentachromats) to more easily detect ripened bananas.

 

STORAGE & TRANSPORT

Bananas must be transported over long distances from the tropics to world markets. To obtain maximum shelf life, harvest comes before the fruit is mature. The fruit requires careful handling, rapid transport to ports, cooling, and refrigerated shipping. The goal is to prevent the bananas from producing their natural ripening agent, ethylene. This technology allows storage and transport for 3–4 weeks at 13 °C. On arrival, bananas are held at about 17 °C and treated with a low concentration of ethylene. After a few days, the fruit begins to ripen and is distributed for final sale. Unripe bananas can not be held in home refrigerators because they suffer from the cold. Ripe bananas can be held for a few days at home. If bananas are too green, they can be put in a brown paper bag with an apple or tomato overnight to speed up the ripening process.

 

Carbon dioxide (which bananas produce) and ethylene absorbents extend fruit life even at high temperatures. This effect can be exploited by packing banana in a polyethylene bag and including an ethylene absorbent, e.g., potassium permanganate, on an inert carrier. The bag is then sealed with a band or string. This treatment has been shown to more than double lifespans up to 3–4 weeks without the need for refrigeration.

 

FRUIT

Bananas are a staple starch for many tropical populations. Depending upon cultivar and ripeness, the flesh can vary in taste from starchy to sweet, and texture from firm to mushy. Both the skin and inner part can be eaten raw or cooked. The primary component of the aroma of fresh bananas is isoamyl acetate (also known as banana oil), which, along with several other compounds such as butyl acetate and isobutyl acetate, is a significant contributor to banana flavor.

 

During the ripening process, bananas produce the gas ethylene, which acts as a plant hormone and indirectly affects the flavor. Among other things, ethylene stimulates the formation of amylase, an enzyme that breaks down starch into sugar, influencing the taste of bananas. The greener, less ripe bananas contain higher levels of starch and, consequently, have a "starchier" taste. On the other hand, yellow bananas taste sweeter due to higher sugar concentrations. Furthermore, ethylene signals the production of pectinase, an enzyme which breaks down the pectin between the cells of the banana, causing the banana to soften as it ripens.

 

Bananas are eaten deep fried, baked in their skin in a split bamboo, or steamed in glutinous rice wrapped in a banana leaf. Bananas can be made into jam. Banana pancakes are popular amongst backpackers and other travelers in South Asia and Southeast Asia. This has elicited the expression Banana Pancake Trail for those places in Asia that cater to this group of travelers. Banana chips are a snack produced from sliced dehydrated or fried banana or plantain, which have a dark brown color and an intense banana taste. Dried bananas are also ground to make banana flour. Extracting juice is difficult, because when a banana is compressed, it simply turns to pulp. Bananas feature prominently in Philippine cuisine, being part of traditional dishes and desserts like maruya, turrón, and halo-halo or saba con yelo. Most of these dishes use the Saba or Cardaba banana cultivar. Bananas are also commonly used in cuisine in the South-Indian state of Kerala, where they are steamed (puzhungiyathu), made into curries, fried into chips (upperi) or fried in batter (pazhampori). Pisang goreng, bananas fried with batter similar to the Filipino maruya or Kerala pazhampori, is a popular dessert in Malaysia, Singapore, and Indonesia. A similar dish is known in the United Kingdom and United States as banana fritters.

 

Plantains are used in various stews and curries or cooked, baked or mashed in much the same way as potatoes, such as the Pazham Pachadi prepared in Kerala.

 

Seeded bananas (Musa balbisiana), one of the forerunners of the common domesticated banana, are sold in markets in Indonesia.

 

FLOWER

Banana hearts are used as a vegetable in South Asian and Southeast Asian cuisine, either raw or steamed with dips or cooked in soups, curries and fried foods. The flavor resembles that of artichoke. As with artichokes, both the fleshy part of the bracts and the heart are edible.

 

LEAVES

Banana leaves are large, flexible, and waterproof. They are often used as ecologically friendly disposable food containers or as "plates" in South Asia and several Southeast Asian countries. In Indonesian cuisine, banana leaf is employed in cooking method called pepes and botok; the banana leaf packages containing food ingredients and spices are cooked on steam, in boiled water or grilled on charcoal. In the South Indian states of Tamil Nadu, Karnataka, Andhra Pradesh and Kerala in every occasion the food must be served in a banana leaf and as a part of the food a banana is served. Steamed with dishes they impart a subtle sweet flavor. They often serve as a wrapping for grilling food. The leaves contain the juices, protect food from burning and add a subtle flavor. In Tamil Nadu (India) leaves are fully dried and used as packing material for food stuffs and also making cups to hold liquid foods. In Central American countries, banana leaves are often used as wrappers for tamales.

 

TRUNK

The tender core of the banana plant's trunk is also used in South Asian and Southeast Asian cuisine, and notably in the Burmese dish mohinga.

 

FIBER

TEXTILES

The banana plant has long been a source of fiber for high quality textiles. In Japan, banana cultivation for clothing and household use dates back to at least the 13th century. In the Japanese system, leaves and shoots are cut from the plant periodically to ensure softness. Harvested shoots are first boiled in lye to prepare fibers for yarn-making. These banana shoots produce fibers of varying degrees of softness, yielding yarns and textiles with differing qualities for specific uses. For example, the outermost fibers of the shoots are the coarsest, and are suitable for tablecloths, while the softest innermost fibers are desirable for kimono and kamishimo. This traditional Japanese cloth-making process requires many steps, all performed by hand.

 

In a Nepalese system the trunk is harvested instead, and small pieces are subjected to a softening process, mechanical fiber extraction, bleaching and drying. After that, the fibers are sent to the Kathmandu Valley for use in rugs with a silk-like texture. These banana fiber rugs are woven by traditional Nepalese hand-knotting methods, and are sold RugMark certified.

 

In South Indian state of Tamil Nadu after harvesting for fruit the trunk (outer layer of the shoot) is made into fine thread used in making of flower garlands instead of thread.

 

PAPER

Banana fiber is used in the production of banana paper. Banana paper is made from two different parts: the bark of the banana plant, mainly used for artistic purposes, or from the fibers of the stem and non-usable fruits. The paper is either hand-made or by industrial process.

 

WIKIPEDIA

Doel is a little village.

This village will be erase of the world with the extention of the Schelde river.

Some artists paint the houses to show on the world this uncredible fact.

Doel never die.

 

Doel est un petit village qui va être rasée de la carte du monde par l'extension de l'Escaut

 

Doel

Belgium location map.svg

Doel

Administration

Pays Belgique Belgique

Région Flandre Région flamande

Communauté Flandre Communauté flamande

Province Drapeau de la province de Flandre-Occidentale Province de Flandre-Orientale

Arrondissement Saint-Nicolas

Commune Beveren

Géographie

Coordonnées 51°18′″N 04°15′″E / Erreur d’expression : opérateur / inattendu, Erreur d’expression : opérateur / inattendu

Superficie 25,61 km²

Population 359 hab. (31/12/2007)

Densité 14 hab./km²

Autres informations

Gentilé

Code postal 9130

Zone téléphonique 03

Localisation de Doel au sein de Beveren

Localisation de Doel au sein de Beveren

modifier Consultez la documentation du modèle

 

Doel (appelé Den Doel dans le parler local) est un village situé dans l’extrême nord-est de la province belge de Flandre-Orientale, dans les marais du pays de Waas, sur la rive gauche de l’Escaut, large en cet endroit de quelque 1500 mètres par marée haute, en face de Lillo-Fort. Aujourd’hui intégré dans l’entité de Beveren, Doel était jusqu’en 1977 une commune autonome, d’une superficie de 25,61 km², et d’une population de quelque 1300 habitants (1972). Outre le village lui-même, l’ancienne commune de Doel comprend les hameaux de Rapenburg, Saftinge et Ouden Doel, et bien sûr, une vaste étendue de marais asséchés.

 

Depuis quelques décennies, le village se retrouve régulièrement projeté au centre de l’actualité belge, à double titre.

 

D’abord, il a été choisi, comme le village de Tihange dans la province de Liège, comme lieu d’implantation d’une des deux centrales nucléaires que compte la Belgique.

 

Ensuite, et plus récemment, il semble bien établi à présent que Doel doive s’ajouter à la liste des villages poldériens (si l’on nous permet ce néologisme) sacrifiés à l’expansion du port d’Anvers. En effet, l’évacuation totale de la bourgade, après expropriation de ses habitants, a été décidée en 1999 par l’autorité régionale flamande, pour faire place à de nouvelles installations portuaires. En dépit des résistances, et de la bataille juridique engagée par le comité d’action Doel 2020 (saisines du Conseil d’État, etc.), le sort de Doel paraît aujourd’hui scellé, et il faut craindre que les recours n’aient d’autre effet que d’en prolonger l’agonie. L’évacuation suit son cours, et à la date du 31 décembre 2006, Doel ne comptait déjà plus que 388 habitants.

Le nom de Doel (la combinaison oe se prononce comme un ou bref, API: /dul/) est attesté pour la première fois en 1267, sous la forme « De Doolen ». La signification précise demeure obscure; le terme pourrait être une référence à «dalen», vallées, au sens d’amas de sable creusés. Au Moyen Âge, les Doolen ont pu être des îlots au milieu de l’Escaut. Pour d’autres, Doel signifierait ‘digue, remblai, levée’. ‘Doel’ devint, après la domination française, la dénomination officielle.

 

La zone autour de Doel était à l’origine constituée de terres marécageuses et faisait partie d’une vaste étendue tourbeuse s’étirant d’est en ouest sur toute la Flandre zélandaise et le nord de la Flandre-Orientale. Au nord de Doel plus spécialement, dans ce qui est aujourd’hui le Verdronken Land van Saeftinghe, la couche de tourbe était particulièrement épaisse. À partir du XIIIe siècle, l’on procéda dans cette zone, qui au XIIIe siècle avait deux fois plus d’habitants que Doel, et qui hébergeait une abbaye cistercienne, à une exploitation intensive de la tourbe. Cette activité, fort lucrative, a induit une certaine prospérité dans la région.

 

L’extraction de tourbe dans la zone marécageuse eut pour effet d’abaisser le niveau du sol en de nombreux endroits et de rendre la zone vulnérable aux inondations. Dans le même temps, à partir du XIIe siècle, l’Escaut subissait de plus en plus l’emprise de la mer du Nord. Pour ces raisons, il advenait régulièrement à partir du XIVe siècle que Doel et les parties nord du Pays de Beveren fussent totalement inondées, déterminant la nécessité d’édifier des digues et d’aménager ainsi des polders.

 

Cependant, tout ce système, conjuguant poldérisation et extraction de tourbe, progressivement mis en place dans la région au cours du Moyen Âge, fut peu à peu anéanti, d’abord par une série d’inondations catastrophiques au XVIe siècle (dont la plus grave, en l’an 1570, connue sous le nom de Allerheiligenvloed, «marée de Toussaint», submergea entièrement, et à titre définitif, le marais de Saeftinghe), ensuite par les submersions, cette fois délibérément provoquées pour motifs stratégiques, durant la guerre de Quatre-Vingts Ans, notamment lors du siège d’Anvers par Alexandre Farnèse. La région était en effet alors le théâtre de combats dont l’enjeu était la maîtrise d’Anvers et de l’estuaire de l’Escaut. À cette même époque, elle fut pillée par deux fois, par des gueux (protestants) de Malines et par la soldatesque catholique royale. Les submersions volontaires ne purent empêcher Farnèse de prendre Anvers en 1585, mais les forces des États-généraux ayant réussi à s’emparer du fort de Liefkenshoek, sis au sud de Doel (et existant encore aujourd’hui), le village et le marais de Doel furent à partir de 1585 sous domination des États-généraux.

Le Hooghuis (1614).

Hooghuis : portique.

 

Lorsqu’arriva l’intermède de paix correspondant à la Trève de douze ans (1609-1621), la région entière n’était qu’une zone de désolation où marées et inondations de l’Escaut avaient libre carrière; tout était à refaire. Doel servait de point d’appui dans les opérations de guerre, et à la hauteur de l’actuel moulin se trouvait un fort abritant une garnison hollandaise. En 1614 fut accordée, par les États-Généraux de la République des Provinces-Unies, l’autorisation d’endiguer et d’assécher toute l’étendue autour de Doel. Cette décision signe l’acte de naissance de la bourgade de Doel sous sa forme actuelle, car, outre l’aménagement du marais, fut aussi commencé la construction, planifiée sur carte, du village. La disposition en damier des rues détermina une urbanisation géométrique, fort rare en ces latitudes. Les parcelles carrées ainsi formées furent ensuite bâties systématiquement, de telle façon qu’aucun jardin ne fût visible depuis la rue; ces jardins étaient (et sont encore) accessibles par d’étroits corridors aménagés entre les maisons et clos par des portillons, qu’autrefois on verrouillait pour la nuit.

 

Doel et le marais de Doel ont longtemps formé, de fait, une façon d’île, délimitée par l’Escaut d’une part, par des criques et des vasières d’autre part. Le marais de Doel s’étendait sur 1090 ha. La digue nord du marais de Doel, digue subsistant encore aujourd’hui, est la limite qui sépare le marais initial d’avec les marais aménagés ultérieurement, et permet de situer en partie les contours de cette ancienne île. Jusqu’au XVIIe siècle, Doel n’était en pratique guère accessible autrement qu’en bateau. Quant au marais de Saeftinghe, on renonça à l’endiguer, ce marais demeurant ainsi un verdronken land, une zone inondable au gré des marées; à l’heure actuelle, c’est une réserve ornithologique.

 

Au plan ecclésiastique, Doel dépendait de la paroisse de Kieldrecht et ne devint une paroisse autonome qu’en 1792. Cette même année, Doel fut attribué à l’empereur d’Autriche et vint à faire partie définitivement des Pays-Bas du Sud.

 

Lors des événements qui entourèrent l’indépendance belge en 1830, Doel subit le contrecoup de la bataille d’Anvers. En décembre 1832, les Belges, aidés de troupes françaises, réussirent à contraindre les Hollandais à céder Anvers, mais, après avoir investi le polder de Doel, ne purent cependant déloger les troupes hollandaises des forts de Liefkenshoek et de Lillo. Une garnison hollandaise continua donc d’occuper le fort de Liefkenshoek, et cela jusqu’à la signature d’un traité en 1839. Doel devint ensuite une commune autonome.

 

À partir de 1843 et jusqu’en 1945, Doel fut le siège du service de quarantaine chargé de contrôler les navires se rendant à Anvers. Le marais s’agrandit du polder Prosper (Prosperpolder, 1051 ha de terres arables), et, quelques décennies plus tard, du polder Hedwige (300 ha). À la fin du XIXe siècle, les deux tiers environ de la population doeloise vivaient de l’agriculture, et un tiers avait la pêche pour moyen de subsistance ; d’autre part, une sucrerie occupait une quarantaine de travailleurs.

 

Doel fut libérée en 1944 par des soldats britanniques et polonais. Le village eut cependant encore à souffrir des meurtrières bombes volantes V1, dont 68 tombèrent sur son territoire — 59 V1 et 9 V2 —, faisant 13 morts et détruisant totalement ou partiellement 35 maisons.

 

En 1975, Doel fusionna avec quelques communes environnantes pour constituer l’entité de Beveren.

 

Dans la bourgade, les rues sont disposées en damier, phénomène à peu près unique en Belgique : le plan se compose de trois rues parallèles à la digue, et de quatre autres rues qui les croisent à la perpendiculaire. Cette disposition remonte à la décision, prise au début du XVIIe siècle après les inondations stratégiques, de procéder à une poldérisation et un remembrement des terres autour de Doel, et est demeurée inchangée depuis.

 

* L’agglomération comprend plusieurs fermes et maisons bourgeoises. L’immeuble le plus ancien est le Hooghuis (litt. maison haute, classé monument historique), achevé de bâtir en 1614, dans le style renaissance flamand, avec monumental encadrement de porte en style baroque. L’intérieur n’est pas sans intérêt, avec ses plafonds en chêne et deux monumentales cheminées baroques du XVIIe siècle. L’édifice était au XVIIe siècle le siège de l’administration du polder, mais a aussi été le manoir appartenant à de riches bourgeois anversois; le Hooghuis est ainsi associé au nom de Rubens, cette demeure ayant été probablement la propriété de Jan Brandt, père d’Isabelle Brandt, la première épouse du peintre, et, ultérieurement, de Jan Van Broeckhoven de Bergeyck, qu’Hélène Fourment épousa en secondes noces, après le décès de Rubens.

* Le moulin, classé monument historique depuis 1946, est encastré dans la digue de l’Escaut. Il date du milieu du XVIIe siècle et figure parmi les plus anciens moulins en brique que compte la Flandre. Hors d’usage depuis 1927, le moulin est aujourd’hui aménagé en café-restaurant.

* L’église paroissiale, dédiée à Notre-Dame de l’Assomption, fut édifiée en style néoclassique entre 1851 et 1854 selon les plans de Lodewijk Roelandt, architecte municipal de Gand. Le mobilier cependant comprend des œuvres d’art plus anciennes, telles que des statues du sculpteur anversois H. F. Verbruggen (XVIIe siècle) et de E. A. Nijs (XVIIIe siècle). L’orgue est classé monument depuis 1980. L’église, endommagée suite à affaissements, fut entièrement restaurée entre 1996 et 1998. Les couches solides du sous-sol se situent à Doel à environ 11 mètres de profondeur, alors que les palées destinées à soutenir l’édifice ne s’enfoncent en terre que de 7 mètres. Cela explique pourquoi l’église penche assez fortement aujourd'hui, son clocher en particulier.

* Au nord du village, au-delà de la centrale nucléaire, à la hauteur du hameau Ouden Doel, se situent le long de l’Escaut les dernières vasières saumâtres que compte la Belgique. Ces vasières abritent le petit port de Prosperpolder et la réserve naturelle Schor Ouden Doel (51 ha).

* Doel possède un port de plaisance, constitué d’un unique bassin à marée, et un embarcadère où vient accoster le bac de Lillo-Fort, lequel effectue la traversée de l’Escaut tous les week-ends de mars à septembre.

* Doel attire de nombreux excursionnistes, en particulier pendant la période estivale. Un événement singulier est la Scheldewijding (bénédiction rituelle de l’Escaut), qui a lieu début août chaque année depuis 1975. Les festivités commencent par une messe célébrée en plein air. Ensuite, le collège des échevins (=adjoints au maire) se rend conjointement avec les conseillers communaux à un bateau amarré, en vue de la mise à l’eau d’une couronne de fleurs en commémoration des victimes de la mer et du fleuve. L’après-midi, après un spectacle naval sur l’Escaut, un cortège folklorique se met en branle, réunissant, en provenance des villages environnants, nombre de groupes et d’associations avec leurs géants et leurs sociétés musicales. Une marche aux flambeaux clôture la journée.

* En l’an 2000, une cogue (type de navire de commerce hauturier, naviguant au Moyen Âge entre les différents ports de la ligue hanséatique, en mer du Nord et en mer Baltique) a été mise au jour lors des travaux de terrassement en vue de la construction du bassin Deurganckdok. L’épave trouvée à Doel était enfouie à une profondeur entre -7 et -5m sous le niveau de la mer, dans un ancien bras ensablé de l’Escaut, connu sous le nom de Deurganck (= passage, cf. allem. Durchgang), qui autrefois communiquait directement avec le fleuve ; pour des raisons inconnues, la cogue vint échouer dans ce bras en 1404. La cogue de Doel (ainsi qu’il est désormais convenu de l’appeler) mesure environ 21m de long et 7m de large; sa hauteur conservée est de 2,5m environ. L’analyse dendrochronologique a permis d’établir que le chêne qui a fourni le bois du vaisseau a été abattu en Westphalie pendant l’hiver 1325-1326, ce qui fait de cette cogue une des plus grandes, des mieux préservées et des plus anciennes d’Europe. Une fois terminés les travaux de remise en état, la cogue sera (probablement) exposée dans le musée de la navigation de Baasrode, non loin de la ville de Termonde ; mais une maquette est d'ores et déjà visible au bezoekerscentrum (sorte d'écomusée), ouvert depuis septembre 2007 au fort de Liefkenshoek. Une deuxième cogue découverte au même endroit, mais moins bien conservée, date de 1328.

 

Les premiers projets d’expansion du port d’Anvers sur la rive gauche de l’Escaut datent de 1963 et prévoyaient que l’ensemble des polders du pays de Waas ainsi que Doel disparussent pour faire place à des bassins et à des terrains industriels. En 1968, une interdiction de construire entra en vigueur dans le village. Suite à la récession économique des années 70, ces plans d’expansion furent revus à la baisse, et l’on vit apparaître sur le plan de secteur (=plan d’occupation du sol) de 1978 la ligne dite De Bondtlijn (d’après le sénateur Ferdinand De Bondt), ligne qui allait d’est en ouest, et qui, passant tout juste au sud de Doel, limitait la zone d’extension portuaire à la partie sud des polders. L’interdiction de construire fut donc levée cette même année. Dans la première moitié des années 80 fut réalisé, au sud de Doel, le bassin Doeldok, lequel cependant n'a jamais été utilisé.

 

L’implantation industrielle moderne la plus ancienne à Doel fut la centrale nucléaire, à 1 km au nord du village, dont la construction fut entamée en 1969. Elle héberge quatre réacteurs (Doel I, mis en service en 1974, Doel II en 1975, Doel III en 1982, et Doel IV en 1985), ainsi que deux tours de refroidissement d’environ 170 mètres de hauteur.

 

En 1995 furent rendus publics les projets d’extension de l’Administration des voies navigables et des affaires maritimes (Administratie Waterwegen en Zeewezen) de l’autorité flamande, lesquels projets prévoyaient l’aménagement, un peu au sud de Doel, d’un nouveau bassin pour conteneurs, dénommé Deurganckdok. Dans la perspective de la réalisation de ce bassin, l’on se mit à s’interroger sur la vivabilité de Doel, et dans les années qui suivirent une lutte acharnée s’engagea avec comme enjeu la survie du village. En 1997 fut constitué le comité d’action Doel 2020, et des personnalités connues en Flandre, telles que l’ancien sénateur Ferdinand De Bondt, le cinéaste Frank Van Passel, et les trois prêtres Luc Versteylen (fondateur du parti vert flamand Agalev), Phil Bosmans (écrivain) et Karel Van Isacker (historien) s’associèrent au mouvement de protestation. Une prise de décision opaque et des bévues juridiques donnèrent lieu à de grands retards dans la construction du Deurganckdok et entretinrent pendant de longues années un état d’incertitude quant à l’avenir de Doel. Les habitants étaient divisés en, d’une part, ceux qui souhaitaient y rester et, d’autre part, ceux qui au contraire avaient fait choix de lutter pour obtenir un règlement d’expropriation clair et équitable. Le 1er juin 1999, le gouvernement flamand décida, après une modification provisoire du plan de secteur intervenue en 1998, que Doel devait disparaître de ce plan de secteur au titre de zone de résidence, toujours au motif de l’invivabilité du village, qualificatif récusé par les opposants.

 

Après le changement de gouvernement de la région flamande en 1999, une étude fut effectuée, sur insistance du parti vert Agalev, concernant la vivabilité de Doel après l’achèvement du nouveau bassin Deurganckdok. Cette étude cependant ne remit pas en cause la modification du plan de secteur, ni la décision déjà prise de faire disparaître Doel à terme.

 

Le 30 juillet 2002, le Conseil d’État suspendit la mise à exécution du plan de secteur tel que modifié, c'est-à-dire comportant notamment la requalification de Doel comme zone industrielle. C’est donc le plan de secteur de 1978, qui classe Doel comme zone résidentielle, qui garde force de droit. Toutefois, en vertu du Décret d’urgence (Nooddecreet) ou Décret de validation, adopté le 14 décembre 2001 au parlement flamand, le gouvernement flamand est habilité à délivrer, en vue de la construction du Deurganckdok, des permis de bâtir et à les faire sanctionner par le parlement. L’on escomptait pouvoir par cette voie contourner le plan de secteur. Le Nooddecreet était la réaction du gouvernement flamand face à la suspension des travaux du Deurganckdok imposé par un arrêté du Conseil d’État ; des comités d’action avaient en effet mis au jour des vices de procédure entachant les modifications apportées au plan de secteur. Le Nooddecreet, compte tenu qu’il interférait dans les procédures en cours, et tendait à contourner partiellement la protection juridique des citoyens, est considéré par beaucoup comme contraire aux principes de l’État de droit.

 

En octobre 1999 fut néanmoins engagée la construction du Deurganckdok, lequel fut inauguré en juillet 2005. Dès le printemps 1999 étaient venus à être connus d’autres projets encore, prévoyant notamment un deuxième grand bassin à conteneurs, le controversé Saeftinghedok (cf. ci-dessous), qui serait creusé à l’emplacement même de la petite agglomération. La mise en œuvre de ces projets reste cependant incertaine. Une décision à ce sujet est attendue au plus tôt en 2007.

 

Un nouveau « plan stratégique », que la Région flamande et les autorités portuaires anversoises ont achevé de mettre au point en 2007, devrait être approuvé bientôt. Le plan prévoit de requalifier en zone portuaire toute la zone située au nord d’une ligne Kieldrecht-Kallo (et donc englobant Doel), jusqu’à la frontière néerlandaise. La construction d’un nouveau bassin à marée, le Saeftinghedok, serait alors possible, moyennant la poursuite des expropriations.

 

Partisans et détracteurs s’opposent à propos de l’opportunité de ce bassin. Celui-ci a un fervent défenseur en la personne de Marc Van Peel, depuis fin 2006 échevin (=adjoint au maire) aux affaires portuaires de la municipalité d’Anvers. Selon M. Van Peel, l’extension du port d’Anvers est une nécessité, compte tenu, d’une part, de la croissance prévisible du trafic de conteneurs, lequel est passé, en 2007, de 7 à 8 millions d’ÉVP, et d’autre part, de ce que le port d’Anvers sera apte, dès 2008, grâce aux travaux d’approfondissement de l’estuaire qui ont été réalisés, à accueillir des porte-conteneurs d’une capacité jusqu’à 12.500 ÉVP. Si cette croissance se poursuit à ce même rythme, on peut prévoir que le Deurganckdok sera parvenu à saturation aux alentours de 2012. Or, les seules possibilités d’expansion se trouvent sur la rive gauche, dans les marais de Doel.

 

Les opposants au projet vont valoir, étude récente de la Ocean Shipping Consultants à l’appui, que la conteneurisation des marchandises pourrait atteindre bientôt son plafond, et que la croissance prévisible du trafic pourrait être moindre dans les dix années à venir que dans les années récentes. Par ailleurs, à l’heure actuelle, le Deurganckdok est loin d’avoir épuisé toute sa capacité, et il apparaît de surcroît que le rendement, exprimé en ÉVP par hectare, se situe, au port d’Anvers, avec un chiffre de 18.000 seulement, très en deçà de ce qu’il est à Rotterdam ou à Hambourg, où l’on atteint les 30.000 ÉVP par hectare. Dès lors, au lieu d’un supposé manque de capacité, ce serait plutôt d’une grande réserve de capacité (resp. d'une surcapacité, si le Saeftinghedok devait être construit) qu’il pourrait être question, de sorte que moyennant certaines améliorations techniques, et éventuellement un allongement du Deurganckdok, il devrait être possible de faire face à l’augmentation du trafic conteneurs, et ce, selon les calculs du parti écologiste Groen!, au moins jusqu'en 2027.

 

Dès 1999, les habitants qui le désiraient pouvaient se faire exproprier. Les maisons expropriées passaient aux mains de la Maatschappij voor Grond- en Industrialisatiebeleid van het Linkerscheldeoevergebied (Société de gestion foncière et d’industrialisation de la Rive gauche de l’Escaut, en abrégé Maatschappij Linkeroever), cependant les habitants expropriés bénéficiaient d’un droit d’habitation, garanti initialement jusqu’au 1er janvier 2007. Fin 2006, l’administration fit savoir aux habitants que le droit d’habitation serait prorogé de manière provisoire.

 

En même temps fut nommé en 1999 un médiateur social, chargé de mettre à exécution le plan d’accompagnement social et d’assister les habitants qui quittent le village volontairement. Le 31 décembre 2003, ce plan social vint à son terme. Cette manière de procéder a permis de rendre exsangue, en seulement quelques années et sans coup férir, une grande partie du village: le 1er mai 2003 ne vivaient plus dans le centre de Doel que 214 des 645 habitants qui étaient inscrits au 20 janvier 1998. Le chiffre de population réel dans le centre s’élevait toutefois, au 1er mai 2003, à 301. Le 1er septembre 2003, l’école communale fut fermée après constatation que seuls 8 élèves s’y étaient inscrits.

 

Depuis lors, si le nombre d’habitants officiel a poursuivi sa baisse (plus que 202 en mars 2006), le nombre réel s’est progressivement accru. Cela s’explique, pour petite partie, par l’arrivée de nouveaux locataires dans certaines maisons expropriées, et pour majeure partie par le fait que des squatteurs avaient occupé les immeubles vacants (les estimations se situent entre 150 et 200). Cet état de choses fut longtemps toléré par la Société propriétaire des maisons vacantes et par la municipalité de Beveren.

 

Début 2006, les médias se sont de nouveau intéressés à Doel en raison du grand nombre de squatteurs. Cela concourut à répandre dans le public l’idée que Doel s’était dans une certaine mesure muée en une zone de non-droit, où l’on pouvait sans problème s’approprier un logement vacant, ce qui, à son tour, eut pour effet d’attirer de nouveaux squatteurs et de provoquer une vague de cambriolages. Le 22 mars 2006, le bourgmestre (=maire) de Beveren annonça que les contrôles de police seraient intensifiés à Doel et que la tolérance zéro serait dorénavant en vigueur et toute activité illégale réprimée. Certains squatteurs cependant demandent à régulariser leur situation.

 

Début septembre 2007, le tribunal des référés de Termonde a interdit la démolition de logements à Doel. La Maatschappij Linkeroever avait demandé quarante permis de démolition, dont une vingtaine avaient été accordés entre-temps. Le gouvernement flamand souhaite que 125 immeubles au total — soit environ une moitié des maisons du village —, déjà acquis par l’autorité flamande, aient disparu d’ici fin 2007 ; cela du reste rejoint sa décision de mettre un terme final au droit d’habitation (woonrecht) en 2009 : toutes les maisons qui viendraient ainsi à se trouver vacantes seraient ensuite démolies. Cependant, quelques habitants de Doel, soutenus en cela par le comité d’action Doel 2020, avaient saisi le tribunal de Termonde afin d’empêcher les démolitions. Sur le plan d’occupation du sol, Doel reste classé en zone d’habitation, le nouveau plan de secteur qui requalifiait Doel en zone industrielle ayant en effet quelques années auparavant été suspendu par le Conseil d’État. Le président du tribunal a jugé que les travaux de démolition seraient dommageables aux habitants restés sur place et dépasseraient les limites de la simple incommodation.

 

Par ailleurs, et dans le même temps, une délégation des habitants de Doel s’est rendue au Parlement européen à Bruxelles pour protester contre la démolition programmée de 125 logements. La délégation a remis une requête à la Commission des pétitions du Parlement européen.

 

Source wikipédia

Puri is a city and a Municipality of Odisha. It is the district headquarters of Puri district, Odisha, eastern India. It is situated on the Bay of Bengal, 60 kilometres south of the state capital of Bhubaneswar. It is also known as Jagannath Puri after the 12th-century Jagannath Temple located in the city. It is one of the original Char Dham pilgrimage sites for Indian Hindus.

 

Puri was known by several names from the ancient times to the present, and locally called as Badadeula. Puri and the Jagannath Temple were invaded 18 times by Hindu and Muslim rulers, starting from the 4th century to the start of the 19th century with the objective of looting the treasures of the temple. Odisha, including Puri and its temple, were under the British Raj from 1803 till India attained independence in August 1947. Even though princely states do not exist in independent India, the heirs of the Gajapati Dynasty of Khurda still perform the ritual duties of the temple. The temple town has many Hindu religious maths or monasteries.

 

The economy of Puri town is dependent on the religious importance of the Jagannath Temple to the extent of nearly 80%. The festivals which contribute to the economy are the 24 held every year in the temple complex, including 13 major festivals; Ratha Yatra and its related festivals are the most important which are attended by millions of people every year. Sand art and applique art are some of the important crafts of the city. Puri is one of the 12 heritage cities chosen by the Government of India for holistic development.

 

GEOGRAPHY AND CLIMATE

GEOGRAPHY

Puri, located on the east coast of India on the Bay of Bengal, is in the center of the district of the same name. It is delimited by the Bay of Bengal on the south east, the Mauza Sipaurubilla on the west, Mauz Gopinathpur in the north and Mauza Balukhand in the east. It is within the 67 kilometres coastal stretch of sandy beaches that extends between Chilika Lake and the south of Puri city. However, the administrative jurisdiction of the Puri Municipality extends over an area of 16.3268 square kilometres spread over 30 wards, which includes a shore line of 5 kilometres.

 

Puri is in the coastal delta of the Mahanadi River on the shores of the Bay of Bengal. In the ancient days it was near to Sisupalgarh (Ashokan Tosali) when the land was drained by a tributary of the River Bhargavi, a branch of the Mahanadi River, which underwent a meandering course creating many arteries altering the estuary, and formed many sand hills. These sand hills could not be "cut through" by the streams. Because of the sand hills, the Bhargavi River flowing to the south of Puri, moved away towards the Chilika Lake. This shift also resulted in the creation of two lagoons known as Sar and Samang on the eastern and northern parts of Puri respectively. Sar lagoon has a length of 8.0 km in an east-west direction and has a width of 3.2 km in north-south direction. The river estuary has a shallow depth of 1.5 m only and the process of siltation is continuing. According to a 15th-century chronicle the stream that flowed at the base of the Blue Mountain or Neelachal was used as the foundation or high plinth of the present temple which was then known as Purushottama, the Supreme Being. A 16th century chronicle attributes filling up of the bed of the river which flowed through the present Grand Road, during the reign of King Narasimha II (1278–1308).

 

CLIMATE

According to the Köppen and Geiger the climate of Puri is classified Aw. The city has moderate and tropical climate. Humidity is fairly high throughout the year. The temperature during summer touches a maximum of 36 °C and during winter it is 17 °C. The average annual rainfall is 1,337 millimetres and the average annual temperature is 26.9 °C.

 

HISTORY

NAMES IN HISTORY

Puri, the holy land of Lord Jaganath, also known popularly as Badadeula in local usage, has many ancient names in the Hindu scriptures such as the Rigveda, Matsya purana, Brahma Purana, Narada Purana, Padma Purana, Skanda Purana, Kapila samhita and Niladrimahodaya. In the Rigveda, in particular, it is mentioned as a place called Purushamandama-grama meaning the place where the Creator deity of the world – Supreme Divinity deified on altar or mandapa was venerated near the coast and prayers offered with vedic hymns. Over time the name got changed to Purushottama Puri and further shortened to Puri and the Purusha became Jagannatha. Close to this place sages like Bhrigu, Atri and Markandeya had their hermitage. Its name is mentioned, conforming to the deity worshipped, as Srikshetra, Purusottama Dhāma, Purusottama Kshetra, Purusottama Puri and Jagannath Puri. Puri is however, a common usage now. It is also known the geographical features of its siting as Shankhakshetra (layout of the town is in the form of a conch shell.), Neelāchala ("blue mountain" a terminology used to name very large sand lagoon over which the temple was built but this name is not in vogue), Neelāchalakshetra, Neelādri, The word 'Puri' in Sanskrit means "town", or 'city' and is cognate with polis in Greek.

 

Another ancient name is Charita as identified by Cunningham which was later spelled as Che-li-ta-lo by Chinese traveller Hiuen Tsang.When the present temple was built by the Ganga king Chodangadev in the 11th and 12th centuries it was called Purushottamkshetra. However, the Moghuls, the Marathas and early British rulers called it Purushottama-chhatar or just Chhatar. In Akbar's Ain-i-Akbari and subsequent Muslim historical records it was known as Purushottama. In the Sanskrit drama authored by Murari Mishra in the 8th century it is referred as Purushottama only. It was only after twelfth century Puri came to be known by the shortened form of Jagannatha Puri, named after the deity or in a short form as Puri. In some records pertaining to the British rule, the word 'Jagannath' was used for Puri. It is the only shrine in India, where Radha, along with Lakshmi, Saraswati, Durga, Bhudevi, Sati, Parvati, and Shakti abodes with Krishna, also known as Jagannath.

 

ANCIENT PERIOD

According to the chronicle Madala Panji, in 318 the priests and servitors of the temple spirited away the idols to escape the wrath of the Rashtrakuta King Rakatavahu. The temple's ancient historical records also finds mention in the Brahma Purana and Skanda Purana as having been built by the king Indradyumna of Ujjayani.

 

According to W.J. Wilkinson, in Puri, Buddhism was once a well established practice but later Buddhists were persecuted and Brahmanism became the order of the religious practice in the town; the Buddha deity in now worshipped by the Hindus as Jagannatha. It is also said that some relics of Buddha were placed inside the idol of Jagannath which the Brahmins claimed were the bones of Krishna. Even during Ashoka’s reign in 240 BC Odisha was a Buddhist center and that a tribe known as Lohabahu (barbarians from outside Odisha) converted to Buddhism and built a temple with an idol of Buddha which is now worshipped as Jagannatha. It is also said that Lohabahu deposited some Buddha relics in the precincts of the temple.

 

Construction of the Jagannatha Temple started in 1136 and completed towards the later part of the 12th century. The King of the Ganga dynasty, Anangabhima dedicated his kingdom to the God, then known as the Purushottam-Jagannatha and resolved that from then on he and his descendants would rule under "divine order as Jagannatha's sons and vassals". Even though princely states do not exist in independent India, the heirs of the Gajapati dynasty of Khurda still perform the ritual duties of the temple; the king formally sweeps the road in front of the chariots before the start of the Rathayatra.

 

MEDIEVAL AND EARLY MODERN PERIODS

History of the temple is the history of the town of Puri, which was invaded 18 times during its history to plunder the treasures of the Jagannath Puri temple. The first invasion was in the 8th century by Rastrakuta king Govinda-III (AD 798–814) and the last was in 1881 by the followers of Alekh Religion who did not recognize Jagannath worship. In between, from the 1205 onward there were many invasions of the city and its temple by Muslims of the Afghans and Moghuls descent, known as Yavanas or foreigners; they had mounted attacks to ransack the wealth of the temple rather than for religious reasons. In most of these invasions the idols were taken to safe places by the priests and the servitors of the temple. Destruction of the temple was prevented by timely resistance or surrender by the kings of the region. However, the treasures of the temple were repeatedly looted. Puri is the site of the Govardhana matha, one of the four cardinal institutions established by Adi Shankaracharya, when he visited Puri in 810 and since then it has become an important dham (divine centre) for the Hindus; the others being those at Sringeri, Dwaraka and Jyotirmath. The matha is headed by Jagatguru Shankarachrya. The significance of the four dhams is that the Lord Vishnu takes his dinner at Puri, has his bath at Rameshwaram, spends the night at Dwarka and does penance at Badrinath.

 

Chaitanya Mahaprabhu of Bengal who established the Bhakti movements of India in the sixteenth century, now known by the name the Hare Krishna movement, spent many years as a devotee of Jagannatha at Puri; he is said to have merged his "corporal self" with the deity. There is also a matha of Chaitanya Mahaprabhu here.

 

In the 17th century for the sailors sailing on the east coast of India, the landmark was the temple located in a plaza in the centre of the town which they called the "White Pagoda" while the Konark Sun Temple, 60 kilometres away to the east of Puri, was known as the "Black Pagoda".

 

The iconographic representation of the images in the Jagannath temple are believed to be the forms derived from the worship made by the tribal groups of Sabaras belonging to northern Odisha. These images are replaced at regular intervals as the wood deteriorates. This replacement is a special event carried out ritulistically by special group of carpenters.

 

The town has many Mathas (Monasteries of the various Hindu sects). Among the important mathas is the Emar Matha founded by the Tamil Vaishnav Saint Ramanujacharya in the 12th century AD. At present this matha is located in front of Simhadvara across the eastern corner of the Jagannath Temple is reported to have been built in the 16th century during the reign of Suryavamsi Gajapati. The matha was in the news recently for the large cache of 522 silver slabs unearthded from a closed room.

 

The British conquered Orissa in 1803 and recognizing the importance of the Jagannatha Temple in the life of the people of the state they initially placed an official to look after the temple's affairs and later declared it a district with the same name.

 

MODERN HISTORY

In 1906, Sri Yukteswar an exponent of Kriya Yoga, a resident of Puri, established an ashram in the sea-side town of Puri, naming it "Kararashram" as a spiritual training center. He died on 9 March 1936 and his body is buried in the garden of the ashram.

 

The city is the site of the former summer residence of British Raj built in 1913–14 during the era of governors, the Raj Bhavan.

 

For the people of Puri Lord Jagannath, visualized as Lord Krishna, is synonymous with their city. They believe that the Jagannatha looks after the welfare of the state. However, after the incident of the partial collapse of the Jagannatha Temple, the Amalaka part of the tower on 14 June 1990 people became apprehensive and thought it was not a good omen for the welfare of the State of Odisha. The replacement of the fallen stone by another of the same size and weight (seven tons) had to be done only in the an early morning hours after the gods had woken up after a good nights sleep which was done on 28 February 1991.

 

Puri has been chosen as one of the heritage cities for the Heritage City Development and Augmentation Yojana scheme of the Indian Government. It is one of 12 the heritage cities chosen with "focus on holistic development" to be implemented in 27 months by end of March 2017.

 

Non-Hindus are not permitted to enter the shrines but are allowed to view the temple and the proceedings from the roof of the Raghunandan library within the precincts of the temple for a small donation.

 

DEMOGRAPHICS

As of 2001 India census, Puri city, an urban Agglomeration governed by Municipal Corporation in Orissa state, had a population of 157,610 which increased to 200,564 in 2011. Males, 104,086, females, 96,478, children under 6 years of age, 18,471. The sex ratio is 927 females to 1000 males. Puri has an average literacy rate of 88.03 percent (91.38 percent males and 84.43 percent females). Religion-wise data is not reported.

 

ECONOMY

The economy of Puri is dependent on tourism to the extent of about 80%. The temple is the focal point of the entire area of the town and provides major employment to the people of the town. Agricultural production of rice, ghee, vegetables and so forth of the region meets the huge requirements of the temple, with many settlements aroiund the town exclusively catering to the other religious paraphernalia of the temple. The temple administration employs 6,000 men to perform the rituals. The temple also provides economic sustenance to 20,000 people belonging to 36 orders and 97 classes. The kitchen of the temple which is said to be the largest in the world employs 400 cooks.

 

CITY MANAGEMENT AND GOVERNANCE

Puri Municipality, Puri Konark Development Authority, Public Health Engineering Organisastion, Orissa Water Supply Sewerage Board are some of the principal organizations that are devolved with the responsibility of providing for all the urban needs of civic amenities such as water supply, sewerage, waste management, street lighting, and infrastructure of roads. The major activity which puts maximum presuure on these organizations is the annual event of the Ratha Yatra held for 10 days during July when more than a million people attend the grand event. This event involves to a very large extent the development activities such as infrastructure and amenities to the pilgrims, apart from security to the pilgrims.

 

The civic administration of Puri is the responsibility of the Puri Municipality which came into existence in 1864 in the name of Puri Improvement Trust which got converted into Puri Municipality in 1881. After India's independence in 1947, Orissa Municipal Act-1950 was promulgated entrusting the administration of the city to the Puri Municipality. This body is represented by elected representative with a Chairperson and councilors representing the 30 wards within the municipal limits.

 

LANDMARKS

JAGANNATH TEMPLE AT PURI

The Temple of Jagannath at Puri is one of the major Hindu temples built in the Kalinga style of architecture, in respect of its plan, front view and structural detailing. It is one of the Pancharatha (Five chariots) type consisting of two anurathas, two konakas and one ratha with well-developed pagas. Vimana or Deula is the sanctum sanctorum where the triad (three) deities are deified on the ratnavedi (Throne of Pearls), and over which is the temple tower, known as the rekha deula; the latter is built over a rectangular base of the pidha temples as its roof is made up of pidhas that are sequentially arranged horizontal platforms built in descending order forming a pyramidal shape. The mandapa in front of the sanctum sanctorum is known as Jagamohana where devotees assemble to offer worship. The temple tower with a spire rises to a height of 58 m in height and a flag is unfurled above it fixed over a wheel (chakra). Within the temple complex is the Nata Mandir, a large hall where Garuda stamba (pillar). Chaitanya Mahaprabhu used to stand here and pray. In the interior of the Bhoga Mantap, adjoining the Nata mandir, there is profusion of decorations of sculptures and paintings which narrate the story of Lord Krishna. The temple is built on an elevated platform (of about 39,000 m2 area), 20 ft above the adjoining area. The temple rises to a height of 214 ft above the road level. The temple complex covers an area of 4,3 ha. There is double walled enclosure, rectangular in shape (rising to a height of 20 ft) surrounding the temple complex of which the outer wall is known as Meghanada Prachira, measuring 200 by 192 metres. The inner walled enclosure, known as Kurmabedha. measures 126m x 95m. There are four entry gates (in four cardinal directions to the temple located at the center of the walls in the four directions of the outer circle. These are: the eastern gate called Singhadwara (Lions Gate), the southern gate known as Ashwa Dwara (Horse Gate), the western gate called the Vyaghra Dwara (Tigers Gate) or the Khanja Gate, and the northern gate called the Hathi Dwara or (elephant gate). The four gates symbolize the four fundamental principles of Dharma (right conduct), Jnana (knowledge), Vairagya (renunciation) and Aishwarya (prosperity). The gates are crowned with pyramid shapes structures. There is stone pillar in front of the Singhadwara called the Aruna Stambha {Solar Pillar}, 11 metres in height with 16 faces, made of chlorite stone, at the top of which is mounted an elegant statue of Arun (Sun) in a prayer mode. This pillar was shifted from the Konarak Sun temple. All the gates are decorated with guardian statues in the form of lion, horse mounted men, tigers and elephants in the name and order of the gates. A pillar made of fossilized wood is used for placing lamps as offering. The Lion Gate (Singhadwara) is the main gate to the temple, which guarded by two guardian deities Jaya and Vijaya. The main gates is ascended through 22 steps known as Baisi Pahaca which are revered as it is said to possess "spiritual animation". Children are made to roll down these steps from top to bottom to bring them spiritual happiness. After entering the temple on the left hand side there is huge kitchen where food is prepared in hygienic conditions in huge quantities that it is termed as "the biggest hotel of the world".

 

The legend says that King Indradyumma was directed by Lord Jagannath in a dream to build a temple for him and he built it as directed. However, according to historical records the temple was started some time during the 12th century by King Chodaganga of the Eastern Ganga dynasty. It was however completed by his descendant, Anangabhima Deva, in the 12th century. The wooden images of Jagannath, Balabhadra and Subhadra were then deified here. The temple was under the control of the Hindu rulers up to 1558. Then, when Orissa was occupied by the Afghan Nawab of Bengal, it was brought under the control of the Afghan General Kalapahad. Following the defeat of the Afghan king by Raja Mansingh, the General of Mughal emperor Akbar, the temple became a part of the Mughal empire till 1751 AD. Subsequently it was under the control of the Marathas till 1803. Then, when British Raj took over Orissa, the Puri Raja was entrusted with its to management until 1947.

 

The triad of images in the temple are of Jagannatha, personifying Lord Krishna, Balabhadra, his older brother, and Subhadra his younger sister, which are made of wood (neem) in an unfinished form. The stumps of wood which form the images of the brothers have human arms and that of Subhadra does not have any arms. The heads are large and un-carved and are painted. The faces are made distinct with the large circular shaped eyes.

 

THE PANCHA TIRTHA OF PURI

Hindus consider it essential to bathe in the Pancha Tirtha or the five sacred bathing spots of Puri, India, to complete a pilgrimage to Puri. The five sacred water bodies are the Indradyumana Tank, the Rohini Kunda, the Markandeya Tank, Swetaganga Tank, and the The Sea also called the Mahodadhi is considered a sacred bathing spot in the Swargadwar area. These tanks have perennial sources of supply in the form of rain water and ground water.

 

GUNDICHA TEMPLE

Known as the Garden House of Jagannath, the Gundicha temple stands in the centre of a beautiful garden, surrounded by compound walls on all sides. It lies at a distance of about 3 kilometres to the north east of the Jagannath Temple. The two temples are located at the two ends of the Bada Danda (Grand Avenue) which is the pathway for the Rath Yatra. According to a legend, Gundicha was the wife of King Indradyumna who originally built the Jagannath temple.

 

The temple is built using light-grey sandstone and architecturally, it exemplifies typical Kalinga temple architecture in the Deula style. The complex comprises four components: vimana (tower structure containing the sanctum), jagamohana (assembly hall), nata-mandapa (festival hall) and bhoga-mandapa (hall of offerings). There is also a kitchen connected by a small passage. The temple is set within a garden, and is known as "God's Summer Garden Retreat" or garden house of Jagannath. The entire complex, including garden, is surrounded by a wall which measures 131 m × 98 m with height of 6.1 m.

 

Except for the 9-day Rath Yatra when triad images are worshipped in Gundicha Temple, the rest of the year it remains unoccupied. Tourists can visit the temple after paying an entry fee. Foreigners (prohibited entry in the main temple) are allowed inside this temple during this period. The temple is under the Jagannath Temple Administration, Puri – the governing body of the main temple. A small band of servitors maintain the temple.

 

SWARGADWAR

Swargadwar is the name given to the cremation ground or burning ghat which is located on the shores of the sea were thousands of dead bodies of Hindus are brought from faraway places to cremate. It is a belief that the Chitanya Mahaparabhu disppaeread from this Swargadwar about 500 years back.

 

BEACH

The beach at Puri known as the "Ballighai beach} is 8 km away at the mouth of Nunai River from the town and is fringed by casurian trees. It has golden yellow sand and has pleasant sunshine. Sunrise and sunset are pleasant scenic attractions here. Waves break in at the beach which is long and wide.

 

DISTRICT MUSEUM

The Puri district museum is located on the station road where the exhibits are of different types of garments worn by Lord Jagannath, local sculptures, patachitra (traditional, cloth-based scroll painting) and ancient Palm-leaf manuscripts and local craft work.

 

RAGHUNANDANA LIBRARY

Raghunandana Library is located in the Emmra matha complex (opposite Simhadwara or Lion gate, the main entrance gate). The Jagannatha Aitihasika Gavesana Samiti (Jagannatha Historical Center) is also located here. The library contains ancient palm leaf manuscripts of Jagannatha, His cult and the history of the city. From the roof of the library one gets a picturesque view of the temple complex.

 

FESTIVALS OF PURI

Puri witnesses 24 festivals every year, of which 13 are major festivals. The most important of these is the Rath Yatra or the Car festival held in the month June–July which is attended by more than 1 million people.

 

RATH YATRA AT PURI

The Jagannath triad are usually worshiped in the sanctum of the temple at Puri, but once during the month of Asadha (Rainy Season of Orissa, usually falling in month of June or July), they are brought out onto the Bada Danda (main street of Puri) and travel 3 kilometrer to the Shri Gundicha Temple, in huge chariots (ratha), allowing the public to have darśana (Holy view). This festival is known as Rath Yatra, meaning the journey (yatra) of the chariots (ratha). The yatra starts, according to Hindu calendar Asadha Sukla Dwitiya )the second day of bright fortnight of Asadha (June–July) every year.

 

Historically, the ruling Ganga dynasty instituted the Rath Yatra at the completion of the great temple around 1150 AD. This festival was one of those Hindu festivals that was reported to the Western world very early. In his own account of 1321, Odoric reported how the people put the "idols" on chariots, and the King and Queen and all the people drew them from the "church" with song and music.

 

The Rathas are huge wheeled wooden structures, which are built anew every year and are pulled by the devotees. The chariot for Jagannath is about 14 m high and 35 feet square and takes about 2 months to construct. Th chariot is mounted with 16 wheels, each of 2.1 m diameter. The carvings in the front of the chariot has four wooden horses drawn by Maruti. On its other three faces the wooden carvings are Rama, Surya and Vishnu. The chariot is known as Nandi Ghosha. The roof of the chariot is covered with yellow and golden coloured cloth. The next chariot is that of Balabhadra which is 13 m in height fitted with 14 wheels. The chariot is carved with Satyaki as the charioteer. The carvings on this chariot also include images of Narasimha and Rudra as Jagannath's companions. The next chariot in the order is that of Subhadra, which is 13 m in height supported on 12 wheels, roof covered in black and red colour cloth and the chariot is known as Darpa-Dalaan. The charioteer carved is Arjuna. Other images carved on the chariot are that of Vana Durga, Tara Devi and Chandi Devi. The artists and painters of Puri decorate the cars and paint flower petals and other designs on the wheels, the wood-carved charioteer and horses, and the inverted lotuses on the wall behind the throne. The huge chariots of Jagannath pulled during Rath Yatra is the etymological origin of the English word Juggernaut. The Ratha-Yatra is also termed as the Shri Gundicha yatra and Ghosha yatra

 

CHHERA PAHARA

The Chhera Pahara is a significant ritual associated with the Ratha-Yatra. During the festival, the Gajapati King wears the outfit of a sweeper and sweeps all around the deities and chariots in the Chera Pahara (sweeping with water) ritual. The Gajapati King cleanses the road before the chariots with a gold-handled broom and sprinkles sandalwood water and powder with utmost devotion. As per the custom, although the Gajapati King has been considered the most exalted person in the Kalingan kingdom, he still renders the menial service to Jagannath. This ritual signified that under the lordship of Jagannath, there is no distinction between the powerful sovereign Gajapati King and the most humble devotee.

 

CHADAN YATRA

In Akshaya Tritiya every year the Chandan Yatra festival marks the commencement of the construction of the Chariots of the Rath Yatra. It also marks the celebration of the Hindu new year.

 

SNANA YATRA

On the Purnima day in the month of Jyestha (June) the triad images of the Jagannath temple are ceremonially bathed and decorated every year on the occasion of Snana Yatra. Water for the bath is taken in 108 pots from the Suna kuan (meaning: "golden well") located near the northern gate of the temple. Water is drawn from this well only once in a year for the sole purpose of this religious bath of the deities. After the bath the triad images are dressed in the fashion of the elephant god, Ganesha. Later during the night the original triad images are taken out in a procession back to the main temple but kept at a place known as Anasara pindi. After this the Jhulana Yatra is when proxy images of the deities are taken out in a grand procession for 21 days, cruised over boats in the Narmada tank.

 

ANAVASARA OR ANASARA

Anasara literally means vacation. Every year, the triad images without the Sudarshan after the holy Snana Yatra are taken to a secret altar named Anavasara Ghar Palso known as "Anasara pindi} where they remain for the next dark fortnight (Krishna paksha). Hence devotees are not allowed to view them. Instead of this devotees go to nearby place Brahmagiri to see their beloved lord in the form of four handed form Alarnath a form of Vishnu. Then people get the first glimpse of lord on the day before Rath Yatra, which is called Navayouvana. It is said that the gods suffer from fever after taking ritual detailed bath and they are treated by the special servants named, Daitapatis for 15 days. Daitapatis perform special niti (rite) known as Netrotchhaba (a rite of painting the eyes of the triad). During this period cooked food is not offered to the deities.

 

NAVA KALEVARA

One of the most grandiloquent events associated with the Lord Jagannath, Naba Kalabera takes place when one lunar month of Ashadha is followed by another lunar month of Aashadha, called Adhika Masa (extra month). This can take place in 8, 12 or even 18 years. Literally meaning the "New Body" (Nava = New, Kalevar = Body), the festival is witnessed by as millions of people and the budget for this event exceeds $500,000. The event involves installation of new images in the temple and burial of the old ones in the temple premises at Koili Vaikuntha. The idols that were worshipped in the temple, installed in the year 1996, were replaced by specially made new images made of neem wood during Nabakalebara 2015 ceremony held during July 2015. More than 3 million devotees were expected to visit the temple during the Nabakalebara 2015 held in July.

 

SUNA BESHA

Suna Bhesha also known as Raja or Rajadhiraja bhesha or Raja Bhesha, is an event when the triad images of the Jagannath Temple are adorned with gold jewelry. This event is observed 5 times during a year. It is commonly observed on Magha Purnima (January), Bahuda Ekadashi also known as Asadha Ekadashi (July), Dashahara (Vijyadashami) (October), Karthik Purnima (November), and Pousa Purnima (December). While one such Suna Bhesha event is observed on Bahuda Ekadashi during the Rath Yatra on the chariots placed at the lion's gate or the Singhdwar; the other four Bheshas' are observed inside the temple on the Ratna Singhasana (gem studded altar). On this occasion gold plates are decorated over the hands and feet of Jagannath and Balabhadra; Jagannath is also adorned with a Chakra (disc) made of gold on the right hand while a silver conch adorns the left hand. However, Balabhadra is decorated with a plough made of gold on the left hand while a golden mace adorns his right hand.

 

NILADRI BIJE

Celebrated on Asadha Trayodashi. It marks the end of the 12 days Ratha yatra. The large wooden images of the triad of gods are moved from the chariots and then carried to the sanctum sanctorum, swaying rhythmically, a ritual which is known as pahandi.

 

SAHI YATRA

Considered the world's biggest open-air theatre, the Sahi yatra is an 11 day long traditional cultural theatre festival or folk drama which begins on Ram Navami and ending in Rama avishke (Sanskrit:anointing) every year. The festival includes plays depicting various scenes from the Ramayan. The residents of various localities or Sahis are entrusted the task of performing the drama at the street corners.

  

TRANSPORT

Earlier when roads did not exist people walked or travelled by animal drawn vehicles or carriages along beaten tracks. Up to Calcutta travel was by riverine craft along the Ganges and then by foot or carriages to Puri. It was only during the Maratha rule that the popular Jagannath Sadak (Road) was built around 1790. The East India Company laid the rail track from Calcutta to Puri which became operational in 1898. Puri is now well connected by rail, road and air services. A broad gauge railway line of the South Eastern Railways connects with Puri and Khurda is an important Railway junction. By rail it is about 499 kilometres away from Calcutta and 468 kilometres from Vishakhapatnam. Road network includes NH 203 that links the town with Bhubaneswar, the capital of Odisha which is about 60 kilometres away. NH 203 B connects the town with Satapada via Brahmagiri. Marine drive which is part of NH 203 A connects Puri with Konark. The nearest airport is at Bhubaneswar, about 60 kilometres away from Puri. Puri railway station is among the top hundred booking stations of Indian Railways.

 

ARTS AND CRAFTS

SAND ART

Sand art is a special art form that is created on the beaches of the sea coast of Puri. The art form is attributed to Balaram Das, a poet who lived in the 14th century. He started crafting the sand art forms of the triad deities of the Jagannath Temple at the Puri beach. Now sculptures in sand of various gods and famous people are created by amateur artists which are temporal in nature as they get washed away by waves. This is an art form which has gained international fame in recent years. One of the well known sand artist is Sudarshan Patnaik. He has established the Golden Sand Art Institute in 1995 at the beach to provide training to students interested in this art form.

 

APPLIQUE ART

Applique art work, which is a stitching based craft, unlike embroidery, which was pioneered by the Hatta Maharana of Pipili is widely used in Puri, both for decoration of the deities but also for sale. His family members are employed as darjis or tailors or sebaks by the Maharaja of Puri who prepare articles for decorating the deities in the temple for various festivals and religious ceremonies. These applique works are brightly coloured and patterned fabric in the form of canopies, umbrellas, drapery, carry bags, flags, coberings of dummy horses and cows, and other household textiles which are marketed in Puri. The cloth used are in dark colours of red, black, yellow, green, blue and turquoise blue.

 

CULTURE

Cultural activities, apart from religiuos festivals, held annually are: The Puri Beach Festival held between 5 and 9 November and the Shreeksherta Utsav held from 20 December to 2 January where cultural programmes include unique sand art, display of local and traditional handicrafts and food festival. In addition cultural programmes are held every Saturday for two hours on in second Saturday of the moth at the district Collector's Conference Hall near Sea Beach Polic Station. Apart from Odissi dance, Odiya music, folk dances, and cultural programmes are part of this event. Odishi dance is the cultural heritage of Puri. This dance form originated in Puri in the dances performed Devadasis (Maharis) attached to the Jagannath temple who performed dances in the Natamantapa of the temple to please the deities. Though the devadadsi practice has been discontinued, the dance form has become modern and classical and is widely popular, and many of the Odishi virtuoso artists and gurus (teachers) are from Puri.

 

EDUCATION

SOME OF THE EDUCATIONNAL INSTITUTIONS IN PURI

- Ghanashyama Hemalata Institute of Technology and Management

- Gangadhar Mohapatra Law College, established in 1981[84]

- Extension Unit of Regional Research Institute of Homoeopathy; Puri under Central Council for Research in Homoeopathy (CCRH), New Delhi established in March 2006

- Sri Jagannath Sanskrit Vishwavidyalaya, established in July 1981

- The Industrial Training Institute, a Premier Technical Institution to provide education in skilled, committed & talented technicians, established in 1966 of the Government of India

 

PURI PEOPLE

Gopabandhu Das

Acharya Harihar

Nilakantha Das

Kelucharan Mohapatra

Pankaj Charan Das

Manasi Pradhan

Raghunath Mohapatra

Sudarshan Patnaik

Biswanath Sahinayak

Rituraj Mohanty

 

WIKIPEDIA

Dating to the 10thcentury, this historical church was dedicated to the saint who converted the people of the Karpaz to Christianity in the 4thcentury.

 

It was built on top of ruins from the Hellenistic and Roman periods and is practically all that remains of the ancient Phoenician port of Karpasia.

 

It is a typically domed Byzantine church with a three-part apse and a courtyard surrounded by columns.

 

In extremely good condition, visitors will see the cistern and

 

The Karpas Peninsula (Greek: Καρπασία "Karpasía"; Turkish: Karpaz), also known as the Karpass, Karpaz or Karpasia, is a long, finger-like peninsula that is one of the most prominent geographical features of the island of Cyprus. Its farthest extent is Cape Apostolos Andreas, and its major population centre is the town of Rizokarpaso (Greek: Ριζοκάρπασο; Turkish: Dipkarpaz). The peninsula de facto forms the İskele District of Northern Cyprus, while de jure it lies in the Famagusta District of the Republic of Cyprus.

 

It covers an area of 898 km2, making up 27% of the territory of Northern Cyprus. It is much less densely populated than the average of Northern Cyprus, with a population density of 26 people per km2 in 2010. The town of Trikomo (İskele), the district capital, is considered to be the "gateway" and the geographical starting point of the peninsula, along with the neighboring village of Bogazi (Boğaz). Apart from Trikomo, the most important towns and municipalities in the area are Yialousa, Galateia, Rizokarpaso, Komi Kebir and Akanthou.

 

The peninsula hosts a number of historical sites such as Kantara Castle and Apostolos Andreas Monastery, as well as the ruins of Agia Trias Basilica and the ancient cities of Karpasia and Aphendrika among numerous others.

 

There are more than 46 sandy beaches in the peninsula, which are the primary Eastern Mediterranean nesting grounds for the loggerhead (Caretta caretta) and green sea turtles (Chelonia mydas). The Golden Beach is situated around 15 km from the town of Rizokarpaso and is considered one of the finest and most remote beaches of Cyprus. It is one of the least tourist-frequented beaches in the island. The Karpas Peninsula is home to the Karpas donkey, known as a symbol of Cyprus; there are campaigns carried out jointly by Turkish and Greek Cypriots to conserve the rare donkeys of the peninsula.

 

Most of the activities in the Karpas Peninsula are related to agriculture, fishing, hunting, and some to micro-tourism. Local farmers take advantage of this natural environment to grow different fruits and vegetables mostly as sub-subsistence farming (although for local commerce too). The region is mostly known for its karpuz (Turkish for "watermelon"). Several tourist businesses can be found in the town of Rizokarpaso. These are generally restaurants serving traditional Turkish-Cypriot Cuisine, including meze.

 

Due to its geographical position, the Karpas Peninsula is somewhat protected from human interference. This makes it a pristine natural environment, home to many inland and marine species. When hunting season starts, the Karpas's forests are a popular location to go hunting for partridges. Meanwhile, the coastal region, with its clear waters, moderate northern currents, and rocky bottom with cave-like structures, is home to two of the most highly valued fish species: the orfoz (dusky grouper) and lahos (Epinepheluses). The price per kilogram of each species ranges from 35-80 Turkish lira,[when?] depending on the location and the season. However, fishing rates in the Karpas region and most of North Cyprus dramatically decreased last century because of the use of dynamite. This is why the Zafer Burunu (the tip of the peninsula) is now a protected natural heritage area, where marine species are slowly recovering to healthy population parameters.

 

Northern Cyprus, officially the Turkish Republic of Northern Cyprus (TRNC), is a de facto state that comprises the northeastern portion of the island of Cyprus. It is recognised only by Turkey, and its territory is considered by all other states to be part of the Republic of Cyprus.

 

Northern Cyprus extends from the tip of the Karpass Peninsula in the northeast to Morphou Bay, Cape Kormakitis and its westernmost point, the Kokkina exclave in the west. Its southernmost point is the village of Louroujina. A buffer zone under the control of the United Nations stretches between Northern Cyprus and the rest of the island and divides Nicosia, the island's largest city and capital of both sides.

 

A coup d'état in 1974, performed as part of an attempt to annex the island to Greece, prompted the Turkish invasion of Cyprus. This resulted in the eviction of much of the north's Greek Cypriot population, the flight of Turkish Cypriots from the south, and the partitioning of the island, leading to a unilateral declaration of independence by the north in 1983. Due to its lack of recognition, Northern Cyprus is heavily dependent on Turkey for economic, political and military support.

 

Attempts to reach a solution to the Cyprus dispute have been unsuccessful. The Turkish Army maintains a large force in Northern Cyprus with the support and approval of the TRNC government, while the Republic of Cyprus, the European Union as a whole, and the international community regard it as an occupation force. This military presence has been denounced in several United Nations Security Council resolutions.

 

Northern Cyprus is a semi-presidential, democratic republic with a cultural heritage incorporating various influences and an economy that is dominated by the services sector. The economy has seen growth through the 2000s and 2010s, with the GNP per capita more than tripling in the 2000s, but is held back by an international embargo due to the official closure of the ports in Northern Cyprus by the Republic of Cyprus. The official language is Turkish, with a distinct local dialect being spoken. The vast majority of the population consists of Sunni Muslims, while religious attitudes are mostly moderate and secular. Northern Cyprus is an observer state of ECO and OIC under the name "Turkish Cypriot State", PACE under the name "Turkish Cypriot Community", and Organization of Turkic States with its own name.

 

Several distinct periods of Cypriot intercommunal violence involving the two main ethnic communities, Greek Cypriots and Turkish Cypriots, marked mid-20th century Cyprus. These included the Cyprus Emergency of 1955–59 during British rule, the post-independence Cyprus crisis of 1963–64, and the Cyprus crisis of 1967. Hostilities culminated in the 1974 de facto division of the island along the Green Line following the Turkish invasion of Cyprus. The region has been relatively peaceful since then, but the Cyprus dispute has continued, with various attempts to solve it diplomatically having been generally unsuccessful.

 

Cyprus, an island lying in the eastern Mediterranean, hosted a population of Greeks and Turks (four-fifths and one-fifth, respectively), who lived under British rule in the late nineteenth-century and the first half of the twentieth-century. Christian Orthodox Church of Cyprus played a prominent political role among the Greek Cypriot community, a privilege that it acquired during the Ottoman Empire with the employment of the millet system, which gave the archbishop an unofficial ethnarch status.

 

The repeated rejections by the British of Greek Cypriot demands for enosis, union with Greece, led to armed resistance, organised by the National Organization of Cypriot Struggle, or EOKA. EOKA, led by the Greek-Cypriot commander George Grivas, systematically targeted British colonial authorities. One of the effects of EOKA's campaign was to alter the Turkish position from demanding full reincorporation into Turkey to a demand for taksim (partition). EOKA's mission and activities caused a "Cretan syndrome" (see Turkish Resistance Organisation) within the Turkish Cypriot community, as its members feared that they would be forced to leave the island in such a case as had been the case with Cretan Turks. As such, they preferred the continuation of British colonial rule and then taksim, the division of the island. Due to the Turkish Cypriots' support for the British, EOKA's leader, Georgios Grivas, declared them to be enemies. The fact that the Turks were a minority was, according to Nihat Erim, to be addressed by the transfer of thousands of Turks from mainland Turkey so that Greek Cypriots would cease to be the majority. When Erim visited Cyprus as the Turkish representative, he was advised by Field Marshal Sir John Harding, the then Governor of Cyprus, that Turkey should send educated Turks to settle in Cyprus.

 

Turkey actively promoted the idea that on the island of Cyprus two distinctive communities existed, and sidestepped its former claim that "the people of Cyprus were all Turkish subjects". In doing so, Turkey's aim to have self-determination of two to-be equal communities in effect led to de jure partition of the island.[citation needed] This could be justified to the international community against the will of the majority Greek population of the island. Dr. Fazil Küçük in 1954 had already proposed Cyprus be divided in two at the 35° parallel.

 

Lindley Dan, from Notre Dame University, spotted the roots of intercommunal violence to different visions among the two communities of Cyprus (enosis for Greek Cypriots, taksim for Turkish Cypriots). Also, Lindlay wrote that "the merging of church, schools/education, and politics in divisive and nationalistic ways" had played a crucial role in creation of havoc in Cyprus' history. Attalides Michael also pointed to the opposing nationalisms as the cause of the Cyprus problem.

 

By the mid-1950's, the "Cyprus is Turkish" party, movement, and slogan gained force in both Cyprus and Turkey. In a 1954 editorial, Turkish Cypriot leader Dr. Fazil Kuchuk expressed the sentiment that the Turkish youth had grown up with the idea that "as soon as Great Britain leaves the island, it will be taken over by the Turks", and that "Turkey cannot tolerate otherwise". This perspective contributed to the willingness of Turkish Cypriots to align themselves with the British, who started recruiting Turkish Cypriots into the police force that patrolled Cyprus to fight EOKA, a Greek Cypriot nationalist organisation that sought to rid the island of British rule.

 

EOKA targeted colonial authorities, including police, but Georgios Grivas, the leader of EOKA, did not initially wish to open up a new front by fighting Turkish Cypriots and reassured them that EOKA would not harm their people. In 1956, some Turkish Cypriot policemen were killed by EOKA members and this provoked some intercommunal violence in the spring and summer, but these attacks on policemen were not motivated by the fact that they were Turkish Cypriots.

 

However, in January 1957, Grivas changed his policy as his forces in the mountains became increasingly pressured by the British Crown forces. In order to divert the attention of the Crown forces, EOKA members started to target Turkish Cypriot policemen intentionally in the towns, so that Turkish Cypriots would riot against the Greek Cypriots and the security forces would have to be diverted to the towns to restore order. The killing of a Turkish Cypriot policeman on 19 January, when a power station was bombed, and the injury of three others, provoked three days of intercommunal violence in Nicosia. The two communities targeted each other in reprisals, at least one Greek Cypriot was killed and the British Army was deployed in the streets. Greek Cypriot stores were burned and their neighbourhoods attacked. Following the events, the Greek Cypriot leadership spread the propaganda that the riots had merely been an act of Turkish Cypriot aggression. Such events created chaos and drove the communities apart both in Cyprus and in Turkey.

 

On 22 October 1957 Sir Hugh Mackintosh Foot replaced Sir John Harding as the British Governor of Cyprus. Foot suggested five to seven years of self-government before any final decision. His plan rejected both enosis and taksim. The Turkish Cypriot response to this plan was a series of anti-British demonstrations in Nicosia on 27 and 28 January 1958 rejecting the proposed plan because the plan did not include partition. The British then withdrew the plan.

 

In 1957, Black Gang, a Turkish Cypriot pro-taksim paramilitary organisation, was formed to patrol a Turkish Cypriot enclave, the Tahtakale district of Nicosia, against activities of EOKA. The organisation later attempted to grow into a national scale, but failed to gain public support.

 

By 1958, signs of dissatisfaction with the British increased on both sides, with a group of Turkish Cypriots forming Volkan (later renamed to the Turkish Resistance Organisation) paramilitary group to promote partition and the annexation of Cyprus to Turkey as dictated by the Menderes plan. Volkan initially consisted of roughly 100 members, with the stated aim of raising awareness in Turkey of the Cyprus issue and courting military training and support for Turkish Cypriot fighters from the Turkish government.

 

In June 1958, the British Prime Minister, Harold Macmillan, was expected to propose a plan to resolve the Cyprus issue. In light of the new development, the Turks rioted in Nicosia to promote the idea that Greek and Turkish Cypriots could not live together and therefore any plan that did not include partition would not be viable. This violence was soon followed by bombing, Greek Cypriot deaths and looting of Greek Cypriot-owned shops and houses. Greek and Turkish Cypriots started to flee mixed population villages where they were a minority in search of safety. This was effectively the beginning of the segregation of the two communities. On 7 June 1958, a bomb exploded at the entrance of the Turkish Embassy in Cyprus. Following the bombing, Turkish Cypriots looted Greek Cypriot properties. On 26 June 1984, the Turkish Cypriot leader, Rauf Denktaş, admitted on British channel ITV that the bomb was placed by the Turks themselves in order to create tension. On 9 January 1995, Rauf Denktaş repeated his claim to the famous Turkish newspaper Milliyet in Turkey.

 

The crisis reached a climax on 12 June 1958, when eight Greeks, out of an armed group of thirty five arrested by soldiers of the Royal Horse Guards on suspicion of preparing an attack on the Turkish quarter of Skylloura, were killed in a suspected attack by Turkish Cypriot locals, near the village of Geunyeli, having been ordered to walk back to their village of Kondemenos.

 

After the EOKA campaign had begun, the British government successfully began to turn the Cyprus issue from a British colonial problem into a Greek-Turkish issue. British diplomacy exerted backstage influence on the Adnan Menderes government, with the aim of making Turkey active in Cyprus. For the British, the attempt had a twofold objective. The EOKA campaign would be silenced as quickly as possible, and Turkish Cypriots would not side with Greek Cypriots against the British colonial claims over the island, which would thus remain under the British. The Turkish Cypriot leadership visited Menderes to discuss the Cyprus issue. When asked how the Turkish Cypriots should respond to the Greek Cypriot claim of enosis, Menderes replied: "You should go to the British foreign minister and request the status quo be prolonged, Cyprus to remain as a British colony". When the Turkish Cypriots visited the British Foreign Secretary and requested for Cyprus to remain a colony, he replied: "You should not be asking for colonialism at this day and age, you should be asking for Cyprus be returned to Turkey, its former owner".

 

As Turkish Cypriots began to look to Turkey for protection, Greek Cypriots soon understood that enosis was extremely unlikely. The Greek Cypriot leader, Archbishop Makarios III, now set independence for the island as his objective.

 

Britain resolved to solve the dispute by creating an independent Cyprus. In 1959, all involved parties signed the Zurich Agreements: Britain, Turkey, Greece, and the Greek and Turkish Cypriot leaders, Makarios and Dr. Fazil Kucuk, respectively. The new constitution drew heavily on the ethnic composition of the island. The President would be a Greek Cypriot, and the Vice-President a Turkish Cypriot with an equal veto. The contribution to the public service would be set at a ratio of 70:30, and the Supreme Court would consist of an equal number of judges from both communities as well as an independent judge who was not Greek, Turkish or British. The Zurich Agreements were supplemented by a number of treaties. The Treaty of Guarantee stated that secession or union with any state was forbidden, and that Greece, Turkey and Britain would be given guarantor status to intervene if that was violated. The Treaty of Alliance allowed for two small Greek and Turkish military contingents to be stationed on the island, and the Treaty of Establishment gave Britain sovereignty over two bases in Akrotiri and Dhekelia.

 

On 15 August 1960, the Colony of Cyprus became fully independent as the Republic of Cyprus. The new republic remained within the Commonwealth of Nations.

 

The new constitution brought dissatisfaction to Greek Cypriots, who felt it to be highly unjust for them for historical, demographic and contributional reasons. Although 80% of the island's population were Greek Cypriots and these indigenous people had lived on the island for thousands of years and paid 94% of taxes, the new constitution was giving the 17% of the population that was Turkish Cypriots, who paid 6% of taxes, around 30% of government jobs and 40% of national security jobs.

 

Within three years tensions between the two communities in administrative affairs began to show. In particular disputes over separate municipalities and taxation created a deadlock in government. A constitutional court ruled in 1963 Makarios had failed to uphold article 173 of the constitution which called for the establishment of separate municipalities for Turkish Cypriots. Makarios subsequently declared his intention to ignore the judgement, resulting in the West German judge resigning from his position. Makarios proposed thirteen amendments to the constitution, which would have had the effect of resolving most of the issues in the Greek Cypriot favour. Under the proposals, the President and Vice-President would lose their veto, the separate municipalities as sought after by the Turkish Cypriots would be abandoned, the need for separate majorities by both communities in passing legislation would be discarded and the civil service contribution would be set at actual population ratios (82:18) instead of the slightly higher figure for Turkish Cypriots.

 

The intention behind the amendments has long been called into question. The Akritas plan, written in the height of the constitutional dispute by the Greek Cypriot interior minister Polycarpos Georkadjis, called for the removal of undesirable elements of the constitution so as to allow power-sharing to work. The plan envisaged a swift retaliatory attack on Turkish Cypriot strongholds should Turkish Cypriots resort to violence to resist the measures, stating "In the event of a planned or staged Turkish attack, it is imperative to overcome it by force in the shortest possible time, because if we succeed in gaining command of the situation (in one or two days), no outside, intervention would be either justified or possible." Whether Makarios's proposals were part of the Akritas plan is unclear, however it remains that sentiment towards enosis had not completely disappeared with independence. Makarios described independence as "a step on the road to enosis".[31] Preparations for conflict were not entirely absent from Turkish Cypriots either, with right wing elements still believing taksim (partition) the best safeguard against enosis.

 

Greek Cypriots however believe the amendments were a necessity stemming from a perceived attempt by Turkish Cypriots to frustrate the working of government. Turkish Cypriots saw it as a means to reduce their status within the state from one of co-founder to that of minority, seeing it as a first step towards enosis. The security situation deteriorated rapidly.

 

Main articles: Bloody Christmas (1963) and Battle of Tillyria

An armed conflict was triggered after December 21, 1963, a period remembered by Turkish Cypriots as Bloody Christmas, when a Greek Cypriot policemen that had been called to help deal with a taxi driver refusing officers already on the scene access to check the identification documents of his customers, took out his gun upon arrival and shot and killed the taxi driver and his partner. Eric Solsten summarised the events as follows: "a Greek Cypriot police patrol, ostensibly checking identification documents, stopped a Turkish Cypriot couple on the edge of the Turkish quarter. A hostile crowd gathered, shots were fired, and two Turkish Cypriots were killed."

 

In the morning after the shooting, crowds gathered in protest in Northern Nicosia, likely encouraged by the TMT, without incident. On the evening of the 22nd, gunfire broke out, communication lines to the Turkish neighbourhoods were cut, and the Greek Cypriot police occupied the nearby airport. On the 23rd, a ceasefire was negotiated, but did not hold. Fighting, including automatic weapons fire, between Greek and Turkish Cypriots and militias increased in Nicosia and Larnaca. A force of Greek Cypriot irregulars led by Nikos Sampson entered the Nicosia suburb of Omorphita and engaged in heavy firing on armed, as well as by some accounts unarmed, Turkish Cypriots. The Omorphita clash has been described by Turkish Cypriots as a massacre, while this view has generally not been acknowledged by Greek Cypriots.

 

Further ceasefires were arranged between the two sides, but also failed. By Christmas Eve, the 24th, Britain, Greece, and Turkey had joined talks, with all sides calling for a truce. On Christmas day, Turkish fighter jets overflew Nicosia in a show of support. Finally it was agreed to allow a force of 2,700 British soldiers to help enforce a ceasefire. In the next days, a "buffer zone" was created in Nicosia, and a British officer marked a line on a map with green ink, separating the two sides of the city, which was the beginning of the "Green Line". Fighting continued across the island for the next several weeks.

 

In total 364 Turkish Cypriots and 174 Greek Cypriots were killed during the violence. 25,000 Turkish Cypriots from 103-109 villages fled and were displaced into enclaves and thousands of Turkish Cypriot houses were ransacked or completely destroyed.

 

Contemporary newspapers also reported on the forceful exodus of the Turkish Cypriots from their homes. According to The Times in 1964, threats, shootings and attempts of arson were committed against the Turkish Cypriots to force them out of their homes. The Daily Express wrote that "25,000 Turks have already been forced to leave their homes". The Guardian reported a massacre of Turks at Limassol on 16 February 1964.

 

Turkey had by now readied its fleet and its fighter jets appeared over Nicosia. Turkey was dissuaded from direct involvement by the creation of a United Nations Peacekeeping Force in Cyprus (UNFICYP) in 1964. Despite the negotiated ceasefire in Nicosia, attacks on the Turkish Cypriot persisted, particularly in Limassol. Concerned about the possibility of a Turkish invasion, Makarios undertook the creation of a Greek Cypriot conscript-based army called the "National Guard". A general from Greece took charge of the army, whilst a further 20,000 well-equipped officers and men were smuggled from Greece into Cyprus. Turkey threatened to intervene once more, but was prevented by a strongly worded letter from the American President Lyndon B. Johnson, anxious to avoid a conflict between NATO allies Greece and Turkey at the height of the Cold War.

 

Turkish Cypriots had by now established an important bridgehead at Kokkina, provided with arms, volunteers and materials from Turkey and abroad. Seeing this incursion of foreign weapons and troops as a major threat, the Cypriot government invited George Grivas to return from Greece as commander of the Greek troops on the island and launch a major attack on the bridgehead. Turkey retaliated by dispatching its fighter jets to bomb Greek positions, causing Makarios to threaten an attack on every Turkish Cypriot village on the island if the bombings did not cease. The conflict had now drawn in Greece and Turkey, with both countries amassing troops on their Thracian borders. Efforts at mediation by Dean Acheson, a former U.S. Secretary of State, and UN-appointed mediator Galo Plaza had failed, all the while the division of the two communities becoming more apparent. Greek Cypriot forces were estimated at some 30,000, including the National Guard and the large contingent from Greece. Defending the Turkish Cypriot enclaves was a force of approximately 5,000 irregulars, led by a Turkish colonel, but lacking the equipment and organisation of the Greek forces.

 

The Secretary-General of the United Nations in 1964, U Thant, reported the damage during the conflicts:

 

UNFICYP carried out a detailed survey of all damage to properties throughout the island during the disturbances; it shows that in 109 villages, most of them Turkish-Cypriot or mixed villages, 527 houses have been destroyed while 2,000 others have suffered damage from looting.

 

The situation worsened in 1967, when a military junta overthrew the democratically elected government of Greece, and began applying pressure on Makarios to achieve enosis. Makarios, not wishing to become part of a military dictatorship or trigger a Turkish invasion, began to distance himself from the goal of enosis. This caused tensions with the junta in Greece as well as George Grivas in Cyprus. Grivas's control over the National Guard and Greek contingent was seen as a threat to Makarios's position, who now feared a possible coup.[citation needed] The National Guard and Cyprus Police began patrolling the Turkish Cypriot enclaves of Ayios Theodoros and Kophinou, and on November 15 engaged in heavy fighting with the Turkish Cypriots.

 

By the time of his withdrawal 26 Turkish Cypriots had been killed. Turkey replied with an ultimatum demanding that Grivas be removed from the island, that the troops smuggled from Greece in excess of the limits of the Treaty of Alliance be removed, and that the economic blockades on the Turkish Cypriot enclaves be lifted. Grivas was recalled by the Athens Junta and the 12,000 Greek troops were withdrawn. Makarios now attempted to consolidate his position by reducing the number of National Guard troops, and by creating a paramilitary force loyal to Cypriot independence. In 1968, acknowledging that enosis was now all but impossible, Makarios stated, "A solution by necessity must be sought within the limits of what is feasible which does not always coincide with the limits of what is desirable."

 

After 1967 tensions between the Greek and Turkish Cypriots subsided. Instead, the main source of tension on the island came from factions within the Greek Cypriot community. Although Makarios had effectively abandoned enosis in favour of an 'attainable solution', many others continued to believe that the only legitimate political aspiration for Greek Cypriots was union with Greece.

 

On his arrival, Grivas began by establishing a nationalist paramilitary group known as the National Organization of Cypriot Fighters (Ethniki Organosis Kyprion Agoniston B or EOKA-B), drawing comparisons with the EOKA struggle for enosis under the British colonial administration of the 1950s.

 

The military junta in Athens saw Makarios as an obstacle. Makarios's failure to disband the National Guard, whose officer class was dominated by mainland Greeks, had meant the junta had practical control over the Cypriot military establishment, leaving Makarios isolated and a vulnerable target.

 

During the first Turkish invasion, Turkish troops invaded Cyprus territory on 20 July 1974, invoking its rights under the Treaty of Guarantee. This expansion of Turkish-occupied zone violated International Law as well as the Charter of the United Nations. Turkish troops managed to capture 3% of the island which was accompanied by the burning of the Turkish Cypriot quarter, as well as the raping and killing of women and children. A temporary cease-fire followed which was mitigated by the UN Security Council. Subsequently, the Greek military Junta collapsed on July 23, 1974, and peace talks commenced in which a democratic government was installed. The Resolution 353 was broken after Turkey attacked a second time and managed to get a hold of 37% of Cyprus territory. The Island of Cyprus was appointed a Buffer Zone by the United Nations, which divided the island into two zones through the 'Green Line' and put an end to the Turkish invasion. Although Turkey announced that the occupied areas of Cyprus to be called the Federated Turkish State in 1975, it is not legitimised on a worldwide political scale. The United Nations called for the international recognition of independence for the Republic of Cyprus in the Security Council Resolution 367.

 

In the years after the Turkish invasion of northern Cyprus one can observe a history of failed talks between the two parties. The 1983 declaration of the independent Turkish Republic of Cyprus resulted in a rise of inter-communal tensions and made it increasingly hard to find mutual understanding. With Cyprus' interest of a possible EU membership and a new UN Secretary-General Kofi Annan in 1997 new hopes arose for a fresh start. International involvement from sides of the US and UK, wanting a solution to the Cyprus dispute prior to the EU accession led to political pressures for new talks. The believe that an accession without a solution would threaten Greek-Turkish relations and acknowledge the partition of the island would direct the coming negotiations.

 

Over the course of two years a concrete plan, the Annan plan was formulated. In 2004 the fifth version agreed upon from both sides and with the endorsement of Turkey, US, UK and EU then was presented to the public and was given a referendum in both Cypriot communities to assure the legitimisation of the resolution. The Turkish Cypriots voted with 65% for the plan, however the Greek Cypriots voted with a 76% majority against. The Annan plan contained multiple important topics. Firstly it established a confederation of two separate states called the United Cyprus Republic. Both communities would have autonomous states combined under one unified government. The members of parliament would be chosen according to the percentage in population numbers to ensure a just involvement from both communities. The paper proposed a demilitarisation of the island over the next years. Furthermore it agreed upon a number of 45000 Turkish settlers that could remain on the island. These settlers became a very important issue concerning peace talks. Originally the Turkish government encouraged Turks to settle in Cyprus providing transfer and property, to establish a counterpart to the Greek Cypriot population due to their 1 to 5 minority. With the economic situation many Turkish-Cypriot decided to leave the island, however their departure is made up by incoming Turkish settlers leaving the population ratio between Turkish Cypriots and Greek Cypriots stable. However all these points where criticised and as seen in the vote rejected mainly by the Greek Cypriots. These name the dissolution of the „Republic of Cyprus", economic consequences of a reunion and the remaining Turkish settlers as reason. Many claim that the plan was indeed drawing more from Turkish-Cypriot demands then Greek-Cypriot interests. Taking in consideration that the US wanted to keep Turkey as a strategic partner in future Middle Eastern conflicts.

 

A week after the failed referendum the Republic of Cyprus joined the EU. In multiple instances the EU tried to promote trade with Northern Cyprus but without internationally recognised ports this spiked a grand debate. Both side endure their intention of negotiations, however without the prospect of any new compromises or agreements the UN is unwilling to start the process again. Since 2004 negotiations took place in numbers but without any results, both sides are strongly holding on to their position without an agreeable solution in sight that would suit both parties.

This motor vehicle image has not been cleaned or restored to the extent of the primary collections, and will not be posted into any Flickr groups.

  

If an image receives sufficient 'hits', I will consider cleaning it up for a more public release.

  

To see more of these 'Uncleaned' images, please go here

 

www.flickr.com/photos/69559277@N04/sets/72157644652157157/

  

Reproduced from the original negative in my collection.

 

Map of the Seleucid Empire after its greatest extent

More about Seleucus I Nicator

Medicine Buddha or Medicine dZi bead. Restores healer's power. Fills return ease and laughter. Anyway, everybody is a healer to some extent or other, we are engaged in treatment and self-treatment. dZi bead Medicine does not cure the physical body, but it gives strength and restores the balance of Qi energy. The dZi bead works with our astral body, with such energies that are primary.

 

This dZi bead contains "Dragon's Blood" as the Tibetans call the small red dots of iron oxides, which are known in China as Cinnabar dots.

As a gemologist, I can say that cinnabar as a mineral (HgS - mercury sulfide) is not present in Agate, the Chinese call these points due to their color. Every artist knows the color "cinnabar", as the paint has been made on the basis of this mineral since ancient times. Red dots are formed in old agate beads, but not in all beads. Dragon Blood especially often appears in beads that are continuously worn in contact with the body. This is due to the temperature, when worn, oxidation processes are faster, but still, take hundreds of years. Sometimes the dots are so small that they are only visible at high magnifications.

Many cinnabar beads can be found on sale today,

but almost all of them will be glass copies of old beads. In general, the modern dZi bead market looks like a competition for fakes.

 

The name Chong (or Chung) dZi bead originated in pre-Buddhist times when the Bon religion was widespread in Tibet. This was the name of any beads made of Agate, Carnelian, or Holcedony, possibly ancient, but the creation of which did not use the canons according to which Pure dZi is made. These were natural mineral beads of various shapes, sometimes with stripes of natural origin. Other beads from Asia were also referred to them. Afghanistan, China, and Oceania, and etched carnelian beads.

Dzi Medicine, as well as beads with eyes and other symbols, was considered in Tibet to be Pure dZi, since they were made according to the same canons.

During the reign of the Ming dynasty in China (about 500-600 years ago), a large number of Chinese beads, very similar to the Tibetan Pure dZi of Medicine, came to Tibet. Perhaps this is how China tried to influence Tibet. It has always been a difficult relationship.

Back in the days when beads were not known at all and were not in demand in the West. But in Tibet, beads were involved in the trade, for example, a good bead could be exchanged for a bag of rice. Since there were few good dZi masters in China, the Chinese generally did a lot of Medicine dZi beads, as such a symbol is easy to produce.

 

I heard this version of the origin of the name Chong DZi from my mentor, who lived in Dharamshala and communicated with Tibetan monks. This is different from what I later read on the Internet, however, I think that this information should not be lost.

 

Today many people call "Chong" dZi all the Medicine Striped Beads, although by this version this is not correct.

So Chong dZi translates to "less desirable", but essentially it means "done in some way out of our control, and that doesn't guarantee you quality internal content."

At its core, almost the entire dZi beads in the modern market today are the Chong (or Chung) dZi beads.

You can see photos of this necklace in a separate album.

www.flickr.com/photos/195636791@N03/albums/72177720299869459

A Standard Combination tram and Nine Bench tram No. 63 at the old Victoria Bridge.

 

Queensland State Archives Item ID436313, Photographic material

 

From 1897 to 1969, Brisbane's electric tram network funnelled people of all ages from one side of the city to the other.

 

Discover more video from Queensland State Archives

Watch more on YouTube

 

The more than 199km of track covered all four corners of Queensland's capital, and the remnants can still be spotted in certain suburbs to this day.

 

The Brisbane tramway network served the city of Brisbane, Australia, between 1885 and 1969. It ran on standard gauge track. The electric system was originally energised to 500 volts, and subsequently increased to 600 volts. All tramcars built in Brisbane up to 1938 had an open design. This proved so popular, especially on hot summer nights, that the trams were used as fundraisers and often chartered right up until the last service by social groups.

 

Most trams operated with a two-person crew – a driver (or motorman) and a conductor, who moved about the tram collecting fares and issuing tickets. The exceptions to this arrangement were on the Gardens line (Lower Edward Street) where the short duration of the trip meant it was more effective for passengers to simply drop their fare into a fare box as they entered the tram; and the "one man cars" which operated in the early 1930s.

 

The peak year for patronage was in 1944–45 when almost 160 million passengers were carried. The system route length reached its maximum extent of 109 kilometres (68 mi) in 1952. The total track length was 199 kilometres (124 mi), owing to many routes ending in single, rather than double, track. Single track segments of the track were protected by signalling which operated off the trolley wire. By 1959 more than 140 kilometres (87 mi) of track were laid in concrete, a method of track construction pioneered in Brisbane.

 

The last track opened was in O'Keefe Street Woolloongabba, in May 1961. However, this track was not used in normal passenger service and was merely used to reduce dead running from Logan Road back to Ipswich Road Depot.

 

Of the Australian capital cities which closed their networks between the 1950s and 1970s (only Melbourne and Adelaide retained trams, although Adelaide only had one line in operation), Brisbane was the last capital city to close its tram network. Despite the decision to shut down the network, the city's trams were held with great affection by locals. There have been ongoing proposals since the early 1990s to reinstate a functional tram network.

 

History

 

Brisbane expanded to become one of the most dispersed cities in the world by the 1870s. In the early years of Brisbane's settlement walking was the most convenient way to get around as most people choose to live close to their workplace. In 1875, the railway line to Ipswich opened up some areas in western and southern districts, however fares were expensive, as was owning a horse.

 

By 1885 an omnibus service reached almost every part of Brisbane. Omnibuses consisted of a strongly constructed wooden wagon with seating for males on the roof and a back-door entrance to the interior.

 

Metropolitan Tramway and Investment Company (1885–1896)

 

On 10 August 1885 the Metropolitan Tramway and Investment Company began official horse-drawn tramway services for the public. The 18 tramcars were built from highly polished cedar and mahogany in the United States by J G Brill and Company and John Stephenson Company. Fares were expensive, with the typical patron belonging to the middle class. Some even used the services to go home for lunch. Depression struck in 1893 and combined with 1893 Brisbane floods the horse-drawn tramway services saw large drops in patronage.

 

Brisbane Tramways Company Limited (1896–1922)

 

The first electric tramway ran along Stanley Street, in South Brisbane on 16 June 1897. Horse-drawn carriages were still being used in 1899. Up until the end of World War I, Brisbane's trams were the primary method used for travelling within the city.

 

Brisbane Tramways Trust (1922–1925)

 

Even during the Great Depression in the 1930s Brisbane's trams ran at a profit

 

Between 1923 and 1934 tram services in Brisbane were greatly expanded.

City of Brisbane (1925–1969)

See also: Trolleybuses in Brisbane

 

Brisbane's tramway system came under the control of the newly merged Brisbane City Council (BCC) in 1925. Through the 1940s and 1950s the tram system enjoyed strong political support within the council, which continued to expand the tram network and upgrade its fleet with some of the most advanced trams in Australia. Until 1934, the trams carried mail between the Brisbane General Post Office and suburban post office branches, and also acted as mobile postboxes.

 

Trolleybuses were introduced in 1951. The last tramway to open was in March 1961. Clem Jones became Lord Mayor of Brisbane the same year, and all new route construction was cancelled.

 

Decline of the electric street transport systems

 

By 1948 Brisbane's trams failed to return a profit as they could not compete with the more efficient bus services. Urban development, often well away from public transport, the rise of suburban shopping centres and the relative decline in the cost of motorcars meant that as elsewhere, Brisbane's public street transport system increasingly had to compete with the private motor car and patronage slowly declined from a post war peak of 148 million passenger journeys in 1946, to approximately 64 million passenger journeys in 1968.

 

Political support for the tram system waned in the 1960s, particularly so after the Paddington tram depot fire on 28 September 1962. 67 trams were destroyed, which represented 20% of the entire fleet. Brisbane's Lord Mayor Alderman Clem Jones was pro-freeway and private car. The Kalinga, Toowong, Rainworth and Bulimba ferry routes closed in December 1962.

 

The closure of the tram and trolleybus systems

 

In common with many other cities, Brisbane converted its remaining tram lines between 1968 and 1969 to all bus operation. The last trolley buses ran on 13 March 1969 and the final trams ran on 13 April 1969. The tramway closure was notable for the speed with which it was carried out. Over 300 replacement Leyland Panther buses were purchased, at the time the largest single bus purchase in the world. Most older, wooden trams were stripped of metal parts and then burnt at the City Council's yard at Cribb Street, Milton (adjacent to the tramway workshops). The bodies of later, all-metal cars were sold as sheds and playground equipment.

 

Types of trams

 

Unlike many other systems, Brisbane never adopted an alphabetical or numerical system for classifying its trams (cf Melbourne trams), preferring instead to use official descriptions, such as "standard centre aisle car", or "drop-centre saloon car".

 

Horse trams

single deck saloon

single deck cross bench

double deck - open top deck, lower saloon

 

Electric trams

 

Delivery of early combination cars was delayed and as a result the tramway company decided to convert many of the horse tram to electric operation, as a temporary expedient. Despite this, many of these converted cars remained in passenger service well into the 1930s.

  

California Combination car

The prototype Brisbane electric tram (No 1) was built at the Melbourne cable tram workshops from the body of a horse tram, and had 5 saloon windows instead of the usual 4 windows on the new-built Combination cars, with one fixed and one tip-over seat on each end platform.

  

Large Combination cars

These three trams were built in 1904 from three single deck horse trams, similar to the new-built California Combination trams but with 6 saloon windows as opposed to 4 on the new trams, and a single fixed cross-bench seat on each end platform instead of 2 tip-over seats each end. Withdrawn from service 1925 to 1930s.

Saloon cars

 

Each tram in this class was constructed by joining two single deck saloon horse trams together on a single motorised chassis. Their long, enclosed bodies gave rise to their nickname of "coffin cars". They were built in 1897, when delivery of new electric trams was delayed. 6 cars in this class. They were all withdrawn from service by 1930.

"Summer" cars

 

The 6 bench horse trams were motorised and later most were lengthened to accommodate 10 cross benches. One car was to remain in service until 1958 as an advertising car.

  

NEW-BUILT ELECTRIC TRAMS

  

California Combination

Officially referred to as "Standard Combination" trams, but more popularly referred to as "matchboxes". They had a central 4 window saloon with 2 tip-over cross-bench seats on each end platform. There were 62 trams in this class, built between 1897 and 1904, with the last one withdrawn from passenger service in 1952. Two, (nos 14 and 15), were converted into "scrubber" cars (track maintenance cars). Several were used as advertising cars, with 47 and 53 being used as one man cars on the Gardens shuttle route.

  

Nine Bench Cars

These 4 trams were constructed in 1897 and 1898 by the Brisbane Tramways Company. They were cross bench cars with no centre aisle. Two of the benches (those attached to the end bulkheads) were fixed and the other seven benches were tip-over. They could carry 45 seated passengers, plus standees. Two were withdrawn from service in 1938, the other two were probably withdrawn in 1943.

  

Brills

These 20 cars were officially "bogie open tip-over cross-bench cars". They were a standard design tram built by J G Brill and Company of Philadelphia, although two were built by the Brisbane Tramways Company, presumably under licence from the Brill Company. They each had 4 fixed back-to-back benches and 8 tip-over benches. The first 8 had clerestory roofs, the remainder had plain roofs. The first 8 were also fitted with couplings for trailers, but the trailers were eventually motorised (see "light twelve bench cars" below.) As these trams only had hand brakes, operating a coupled set was physically demanding on drivers. In later years these workhorses were very dilapidated and had diagonal cross bracing on each bulkhead to reduce body sway. One tram was involved in a bad accident in 1944 and was converted to centre aisle design (see Special Dreadnoughts). They were gradually withdrawn from service between 1937 and 1952.

  

Light Twelve Bench Cars

These eight cars were originally built as trailers between 1901 and 1903, but were motorised in 1912. They had 12 fixed back-to-back benches and could carry 66 passengers. They were all withdrawn from service between 1948 and 1951.

  

Standard Ten Bench Cars

There were 32 of these sturdy little single truck trams constructed in Brisbane. 28 were built by the Brisbane Tramways Company between 1907 and 1921 and a further 4 were built by the Brisbane Tramways Trust between 1923 and 1925. They had fixed, back-to-back bench seating carrying 50 seated passengers (plus standees). They were commonly called "toastracks" or "jumping jacks". In 1936 4 of these cars were converted to Baby Dreadnoughts (see below); another two were converted to this class in 1944. Apart from one car converted to an advertising car and another retained for historical purposes, they were all withdrawn from service between 1952 and 1955.

  

Dreadnoughts

Officially referred to as standard centre-aisle trams, 65 trams in this class built between 1908 and 1925. These trams could carry 90 passengers. The last 21, which were built for the Brisbane Tramways Trust between 1924 and 1925, had 12 windows, remainder built with 6 windows. Originally they were built with open end platforms, but these were enclosed in the 1930s. Some received "streamlining" with oval windows and skirting around their bogies. The attached picture illustrates the differences between various members of this class. The tram in the foreground is a 12 window Dreadnought (built by the Tramways Trust), still with seats on its end platforms and no streamlining. The tram ahead of it is an older, 6 window Dreadnought (built by the Tramways Company), but with its end seats removed and streamlining around its windows and skirting below the body of the tram.

  

"Special" Dreadnoughts

Each of these four cars was unique in their own way. Two were outwardly like the Dreadnoughts. Tram 100 was built in 1903 as the Tramway Company Manager's personal "Palace" car, fitted with carpets, plush seat covers and further interior decorations. Converted to regular passenger use in 1918 and was withdrawn from service in 1958. Tram 110 was built in 1906 as the prototype for the Dreadnoughts, but it had different trucks, which resulted in high steps. It was withdrawn from service in 1952. Tram 101 was built in 1899 originally with no solid roof, just a canvas awning suspended from a lightweight frame. It was withdrawn from service around 1935. Tram 104 was converted in 1943 from a Brill 12 bench car that had been badly damaged in an accident. In its converted form this tram had design features derived from the Four Motor, Dropcentre and Baby Dreadnought tram designs. It was withdrawn from service in 1958.

  

Stepless Car

Known as "big Lizzie", also sometimes referred to as a "New York type tram", tram 301 was intended to be the first of a fleet of inter-urban trams. It was built by J G Brill and Company in 1912 and imported in 1914. It was unusual for a Brill stepless car in that it was partially made of timber, rather than the normal all-metal construction. It was the first fully enclosed tram in Brisbane. Heavy and troubled by poor road clearance, it usually only saw service on the West End – Ascot line and was withdrawn from service in 1935.

  

"One man" trams

Between 1929 and 1930, 9 Dreadnoughts were converted to "one-man" operation, as a cost-saving measure. These trams were operated with drivers only and without conductors. They were only used on the Rainworth and Red Hill routes. Passengers were required to enter the tram from the front entrance and pay the driver as they entered. For this reason these trams had a distinctive colour scheme which included red and white diamonds on their front aprons. In May 1934 one man operation was abandoned and these trams were repainted in normal colours.

 

Two combination trams were also converted to one man operation for use on the Gardens route. The first tram was converted in 1925, the second in 1930.

  

"Baby" Dreadnoughts

Sometimes called "small centre-aisle" or "single truck saloon" cars, the 6 trams in this class were built primarily for the hilly Spring Hill route. They were built in two batches: the first four in 1936 were converted from 10 bench trams, the last two were built in 1943 using truck from 10 bench trams, making the last two trams in this class the last single truck cars built in Australia. These trams were fitted with special sanders allowing sand to be dropped not only in front, but also behind, their wheels, in case the trams slipped backwards on the steep section of the Spring Hill line. They were withdrawn from service in 1958–1959, one car was preserved.

  

Dropcentres

The most numerous of Brisbane's trams, there were 191 trams of this class built between 1925 and 1938. Officially called "bogie drop centre combination cars", (usually shortened to "dropcentre" or "droppie") these trams' distinctive drop centre compartment was open to the elements, with only canvas blinds to provide protection for passengers in cold or wet weather. Although designed to be operated using airbrakes, most cars in this class were instead built with rheostatic brakes and hand brakes. However, the last 17 cars (Nos 370–386) were built with airbrakes. Subsequently, many of the older cars in this class were retrofitted with airbrakes and had their rheostatic braking systems removed. Early cars were built with open ends (meaning the drivers were unprotected from the elements) but later cars were built with enclosed ends (or "vestibules"). The ends of all the earlier cars of this class were enclosed by 1934. These trams were last used in regular service in December 1968.

  

Four Motor (FM) trams

Officially referred to as "drop centre saloon cars", or "four motor cars", they were popularly referred to as "400s", "FM's" or "silver bullets". They were the first class of trams built in Brisbane with airbrakes. 155 were constructed by the Brisbane City Council between 1938 and 1964, with a maximum carrying capacity of 110 passengers. Trams 400–472 were built with wide centre doors, 407 was altered to narrow centre doors and renumbered 473 (and the tram to be numbered 473 entered service as 407), trams 474–554 built with narrow centre doors. Through the 28 years during which they were built, many innovations were introduced, such as fluorescent lighting, helical gears, resilient wheels, remote controlled controllers and streamlined construction techniques. Early versions had canvas blinds in the doorways, while later versions had sliding doors.

  

The last 8 trams were built from components salvaged from the Paddington tram depot fire and were painted light blue with phoenix emblems below the motorman's windows, to symbolise that the trams had risen from the ashes of the fire.

 

Source: Wikipedia

Trams in Brisbane

 

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The History of the Brisbane Tramway Museum Society.

 

April 13 1969 is regarded as one of Brisbane's blackest days, for on the last few moments of that Sunday evening, electric traction ceased to propel public transport in Queensland for another 10 years (Electric Trains).

 

images/Tile factoryOn 15 June 1980, just after midday, tramway operation officially recommenced in Brisbane when the Lord Mayor, Alderman Frank Sleeman, drove 47 through a ribbon, in the presence of the Deputy Premier of Queensland, Dr Llew Edwards M.L.A., at the Brisbane Tramway Museum at Ferny Grove. The road to opening has been long and hard.

 

The first attempt at tramcar preservation was made when it was suggested that a Bogie Brill, then being replaced be kept for historical purposes, depot space was at a premium, and the request was refused. As a result, Bogie Brills are the only large class of Brisbane tram not preserved in a museum.

 

Following the AETA convention at Easter 1959 when 65 made its first appearance for many years, together with Baby Centre Isle 99, it was decided by the Transport Department that these cars should be restored and used together with a replica horse tram and other cars in the Cavalcade of Transport, which was part of the Queensland Centenary Celebrations on 10 December 1959. Subsequently it was decided to keep these cars as historic vehicles.

 

Dreadnoughts became surplus in 1961 and did not appear on the streets until after the disastrous Paddington Depot fire of September 1962. By Christmas, following the first major closures of the system, as a direct result of the fire they again went into mothballs prior to scrapping. It was following a trip in 136 on 4 July 1964 that Brisbane fans first knew that the Brisbane City Council (BCC) intended to preserve at least one of each type of tram. The list then stood at 41, 47, 65, 99 and 136

 

The Wilbur Smith Traffic Plan of 1965 announced that trams should be scrapped. Scrapping the handbrake cars commenced and several FMs with major accident damage were stored. It was only with quick action by Robert Thomson and Neil Elfick that 231, the first Drop Centre, did not make its final journey in June 1967 and joined fellow DC 386 on the preservation list.

 

At least four groups of people approached the BCC Transport Department concerning the establishment of an operating Tramway Museum in Brisbane, W D Daniells represented one group with mainly ARHS members, G R Ford represented a group of individuals, J A S Hoyle the AETA and S Tyrrell yet another private group. As S Tryrell was the most advanced with his proposal it was suggested that all join with him.

 

As a result, notices were posted announcing that a public meeting would be held on July 1968 to discuss the establishment of an operating Tramway Museum in Brisbane. The obvious name had already been chosen. Sixty persons attended the meeting, including several BCC Aldermen and an interim council was elected. Bill Daniells become President and a meeting was called on 2 August to elect the permanent office bearers for the ensuring twelve months. It was finally resolved that the Lord Mayor, Alderman Clem Jones, be officially informed of the existence of the Society.

 

Even at this early stage the Society was organising tram tours, the first in 136, then in 553 on 7 August on the last day of the Grange/Ashgrove line with the last use of Gregory Terrace on 15 September.

 

And so it was that the Brisbane Tramway Museum Society (BTMS) now existed.

 

The Society is fortunate in having perhaps the most complete archival collection of any transport museum, thanks due to the activities of these members.

 

Even before the Society was formed approaches had been made to the BCC for various tramcars and equipment needed to operate them. On 24 August 1968 the Acting Town Clerk, Mr I C Hawes, informed the Society that providing the formation was satisfactory to the BCC in all respects, the BCC was prepared to donate to the Society tramcars of historic significance and all the spares to run them. It was not realised how this magnanimous gift would cause problems for the infant Society.

 

The interim council had submitted a proposal on 11 July. It was felt that it would be fortunate if only a few of the tramcars on the list were gained. It was not really expected that all, plus all the spare parts and equipment and more would be given. The response was such, then, and over the next few years that, in hindsight, it was possible that the BCC would have given the entire system to the BTMS had it been asked for. As it was what was taken delivery of immediately upon closure was to provide enough headaches. Delivery was taken of the first vehicle, car 47, on 24 February 1969, when the Chairman of the Transport Committee, Alderman Roy Harvey, handed it over, with the other cars, to the Society, in trust, to preserve and operate for the citizens of Brisbane.

 

By 26 March the decision had been made for 554 to be the official last tram and around 11:50pm on Sunday 13 April 1969, 554 was handed over to the BTMS President Mr Bill Daniells by the Lord Mayor of Brisbane, Alderman Clem Jones, so ending 84 years of tramway operation in Brisbane.

 

Apart from the initial request which resulted in the BTMS obtaining the trams, rails, and all the remaining spare parts, plus patterns and other associated material, other vehicles and equipment was also given to the Society. Most track, buildings, etc, were dismantled and moved by Society members.

 

Many suggestions were made for the Museum site, ranging from Caboolture to Beenleigh, with the site of a former tile factory at Ferny Grove chosen. On 22 November 1968 the proposal to have Lanita Street, Ferny Grove (old Dayboro Railway right of way ideal for tramway operation) closed was gazetted. Unfortunately objections were received and the closure notice was refused. This plus the sale of the land for redevelopment made it necessary to find a new home for the Museum.

 

After several sites were looked at and rejected, the present site was offered, a disused sanitation depot, on 27 March 1972. Work immediately began on the transfer of the exhibits and equipment to the new site before the ink had dried on the letter. The land, ten acres, is leased from the BCC for a nominal amount on a twenty-year renewable lease.

 

Source: Brisbane Tramway Museum

History of the Brisbane Tramway Museum

 

Doel is a little village.

This village will be erase of the world with the extention of the Schelde river.

Some artists paint the houses to show on the world this uncredible fact.

Doel never die.

 

Doel est un petit village qui va être rasée de la carte du monde par l'extension de l'Escaut

 

Doel

Belgium location map.svg

Doel

Administration

Pays Belgique Belgique

Région Flandre Région flamande

Communauté Flandre Communauté flamande

Province Drapeau de la province de Flandre-Occidentale Province de Flandre-Orientale

Arrondissement Saint-Nicolas

Commune Beveren

Géographie

Coordonnées 51°18′″N 04°15′″E / Erreur d’expression : opérateur / inattendu, Erreur d’expression : opérateur / inattendu

Superficie 25,61 km²

Population 359 hab. (31/12/2007)

Densité 14 hab./km²

Autres informations

Gentilé

Code postal 9130

Zone téléphonique 03

Localisation de Doel au sein de Beveren

Localisation de Doel au sein de Beveren

modifier Consultez la documentation du modèle

 

Doel (appelé Den Doel dans le parler local) est un village situé dans l’extrême nord-est de la province belge de Flandre-Orientale, dans les marais du pays de Waas, sur la rive gauche de l’Escaut, large en cet endroit de quelque 1500 mètres par marée haute, en face de Lillo-Fort. Aujourd’hui intégré dans l’entité de Beveren, Doel était jusqu’en 1977 une commune autonome, d’une superficie de 25,61 km², et d’une population de quelque 1300 habitants (1972). Outre le village lui-même, l’ancienne commune de Doel comprend les hameaux de Rapenburg, Saftinge et Ouden Doel, et bien sûr, une vaste étendue de marais asséchés.

 

Depuis quelques décennies, le village se retrouve régulièrement projeté au centre de l’actualité belge, à double titre.

 

D’abord, il a été choisi, comme le village de Tihange dans la province de Liège, comme lieu d’implantation d’une des deux centrales nucléaires que compte la Belgique.

 

Ensuite, et plus récemment, il semble bien établi à présent que Doel doive s’ajouter à la liste des villages poldériens (si l’on nous permet ce néologisme) sacrifiés à l’expansion du port d’Anvers. En effet, l’évacuation totale de la bourgade, après expropriation de ses habitants, a été décidée en 1999 par l’autorité régionale flamande, pour faire place à de nouvelles installations portuaires. En dépit des résistances, et de la bataille juridique engagée par le comité d’action Doel 2020 (saisines du Conseil d’État, etc.), le sort de Doel paraît aujourd’hui scellé, et il faut craindre que les recours n’aient d’autre effet que d’en prolonger l’agonie. L’évacuation suit son cours, et à la date du 31 décembre 2006, Doel ne comptait déjà plus que 388 habitants.

Le nom de Doel (la combinaison oe se prononce comme un ou bref, API: /dul/) est attesté pour la première fois en 1267, sous la forme « De Doolen ». La signification précise demeure obscure; le terme pourrait être une référence à «dalen», vallées, au sens d’amas de sable creusés. Au Moyen Âge, les Doolen ont pu être des îlots au milieu de l’Escaut. Pour d’autres, Doel signifierait ‘digue, remblai, levée’. ‘Doel’ devint, après la domination française, la dénomination officielle.

 

La zone autour de Doel était à l’origine constituée de terres marécageuses et faisait partie d’une vaste étendue tourbeuse s’étirant d’est en ouest sur toute la Flandre zélandaise et le nord de la Flandre-Orientale. Au nord de Doel plus spécialement, dans ce qui est aujourd’hui le Verdronken Land van Saeftinghe, la couche de tourbe était particulièrement épaisse. À partir du XIIIe siècle, l’on procéda dans cette zone, qui au XIIIe siècle avait deux fois plus d’habitants que Doel, et qui hébergeait une abbaye cistercienne, à une exploitation intensive de la tourbe. Cette activité, fort lucrative, a induit une certaine prospérité dans la région.

 

L’extraction de tourbe dans la zone marécageuse eut pour effet d’abaisser le niveau du sol en de nombreux endroits et de rendre la zone vulnérable aux inondations. Dans le même temps, à partir du XIIe siècle, l’Escaut subissait de plus en plus l’emprise de la mer du Nord. Pour ces raisons, il advenait régulièrement à partir du XIVe siècle que Doel et les parties nord du Pays de Beveren fussent totalement inondées, déterminant la nécessité d’édifier des digues et d’aménager ainsi des polders.

 

Cependant, tout ce système, conjuguant poldérisation et extraction de tourbe, progressivement mis en place dans la région au cours du Moyen Âge, fut peu à peu anéanti, d’abord par une série d’inondations catastrophiques au XVIe siècle (dont la plus grave, en l’an 1570, connue sous le nom de Allerheiligenvloed, «marée de Toussaint», submergea entièrement, et à titre définitif, le marais de Saeftinghe), ensuite par les submersions, cette fois délibérément provoquées pour motifs stratégiques, durant la guerre de Quatre-Vingts Ans, notamment lors du siège d’Anvers par Alexandre Farnèse. La région était en effet alors le théâtre de combats dont l’enjeu était la maîtrise d’Anvers et de l’estuaire de l’Escaut. À cette même époque, elle fut pillée par deux fois, par des gueux (protestants) de Malines et par la soldatesque catholique royale. Les submersions volontaires ne purent empêcher Farnèse de prendre Anvers en 1585, mais les forces des États-généraux ayant réussi à s’emparer du fort de Liefkenshoek, sis au sud de Doel (et existant encore aujourd’hui), le village et le marais de Doel furent à partir de 1585 sous domination des États-généraux.

Le Hooghuis (1614).

Hooghuis : portique.

 

Lorsqu’arriva l’intermède de paix correspondant à la Trève de douze ans (1609-1621), la région entière n’était qu’une zone de désolation où marées et inondations de l’Escaut avaient libre carrière; tout était à refaire. Doel servait de point d’appui dans les opérations de guerre, et à la hauteur de l’actuel moulin se trouvait un fort abritant une garnison hollandaise. En 1614 fut accordée, par les États-Généraux de la République des Provinces-Unies, l’autorisation d’endiguer et d’assécher toute l’étendue autour de Doel. Cette décision signe l’acte de naissance de la bourgade de Doel sous sa forme actuelle, car, outre l’aménagement du marais, fut aussi commencé la construction, planifiée sur carte, du village. La disposition en damier des rues détermina une urbanisation géométrique, fort rare en ces latitudes. Les parcelles carrées ainsi formées furent ensuite bâties systématiquement, de telle façon qu’aucun jardin ne fût visible depuis la rue; ces jardins étaient (et sont encore) accessibles par d’étroits corridors aménagés entre les maisons et clos par des portillons, qu’autrefois on verrouillait pour la nuit.

 

Doel et le marais de Doel ont longtemps formé, de fait, une façon d’île, délimitée par l’Escaut d’une part, par des criques et des vasières d’autre part. Le marais de Doel s’étendait sur 1090 ha. La digue nord du marais de Doel, digue subsistant encore aujourd’hui, est la limite qui sépare le marais initial d’avec les marais aménagés ultérieurement, et permet de situer en partie les contours de cette ancienne île. Jusqu’au XVIIe siècle, Doel n’était en pratique guère accessible autrement qu’en bateau. Quant au marais de Saeftinghe, on renonça à l’endiguer, ce marais demeurant ainsi un verdronken land, une zone inondable au gré des marées; à l’heure actuelle, c’est une réserve ornithologique.

 

Au plan ecclésiastique, Doel dépendait de la paroisse de Kieldrecht et ne devint une paroisse autonome qu’en 1792. Cette même année, Doel fut attribué à l’empereur d’Autriche et vint à faire partie définitivement des Pays-Bas du Sud.

 

Lors des événements qui entourèrent l’indépendance belge en 1830, Doel subit le contrecoup de la bataille d’Anvers. En décembre 1832, les Belges, aidés de troupes françaises, réussirent à contraindre les Hollandais à céder Anvers, mais, après avoir investi le polder de Doel, ne purent cependant déloger les troupes hollandaises des forts de Liefkenshoek et de Lillo. Une garnison hollandaise continua donc d’occuper le fort de Liefkenshoek, et cela jusqu’à la signature d’un traité en 1839. Doel devint ensuite une commune autonome.

 

À partir de 1843 et jusqu’en 1945, Doel fut le siège du service de quarantaine chargé de contrôler les navires se rendant à Anvers. Le marais s’agrandit du polder Prosper (Prosperpolder, 1051 ha de terres arables), et, quelques décennies plus tard, du polder Hedwige (300 ha). À la fin du XIXe siècle, les deux tiers environ de la population doeloise vivaient de l’agriculture, et un tiers avait la pêche pour moyen de subsistance ; d’autre part, une sucrerie occupait une quarantaine de travailleurs.

 

Doel fut libérée en 1944 par des soldats britanniques et polonais. Le village eut cependant encore à souffrir des meurtrières bombes volantes V1, dont 68 tombèrent sur son territoire — 59 V1 et 9 V2 —, faisant 13 morts et détruisant totalement ou partiellement 35 maisons.

 

En 1975, Doel fusionna avec quelques communes environnantes pour constituer l’entité de Beveren.

 

Dans la bourgade, les rues sont disposées en damier, phénomène à peu près unique en Belgique : le plan se compose de trois rues parallèles à la digue, et de quatre autres rues qui les croisent à la perpendiculaire. Cette disposition remonte à la décision, prise au début du XVIIe siècle après les inondations stratégiques, de procéder à une poldérisation et un remembrement des terres autour de Doel, et est demeurée inchangée depuis.

 

* L’agglomération comprend plusieurs fermes et maisons bourgeoises. L’immeuble le plus ancien est le Hooghuis (litt. maison haute, classé monument historique), achevé de bâtir en 1614, dans le style renaissance flamand, avec monumental encadrement de porte en style baroque. L’intérieur n’est pas sans intérêt, avec ses plafonds en chêne et deux monumentales cheminées baroques du XVIIe siècle. L’édifice était au XVIIe siècle le siège de l’administration du polder, mais a aussi été le manoir appartenant à de riches bourgeois anversois; le Hooghuis est ainsi associé au nom de Rubens, cette demeure ayant été probablement la propriété de Jan Brandt, père d’Isabelle Brandt, la première épouse du peintre, et, ultérieurement, de Jan Van Broeckhoven de Bergeyck, qu’Hélène Fourment épousa en secondes noces, après le décès de Rubens.

* Le moulin, classé monument historique depuis 1946, est encastré dans la digue de l’Escaut. Il date du milieu du XVIIe siècle et figure parmi les plus anciens moulins en brique que compte la Flandre. Hors d’usage depuis 1927, le moulin est aujourd’hui aménagé en café-restaurant.

* L’église paroissiale, dédiée à Notre-Dame de l’Assomption, fut édifiée en style néoclassique entre 1851 et 1854 selon les plans de Lodewijk Roelandt, architecte municipal de Gand. Le mobilier cependant comprend des œuvres d’art plus anciennes, telles que des statues du sculpteur anversois H. F. Verbruggen (XVIIe siècle) et de E. A. Nijs (XVIIIe siècle). L’orgue est classé monument depuis 1980. L’église, endommagée suite à affaissements, fut entièrement restaurée entre 1996 et 1998. Les couches solides du sous-sol se situent à Doel à environ 11 mètres de profondeur, alors que les palées destinées à soutenir l’édifice ne s’enfoncent en terre que de 7 mètres. Cela explique pourquoi l’église penche assez fortement aujourd'hui, son clocher en particulier.

* Au nord du village, au-delà de la centrale nucléaire, à la hauteur du hameau Ouden Doel, se situent le long de l’Escaut les dernières vasières saumâtres que compte la Belgique. Ces vasières abritent le petit port de Prosperpolder et la réserve naturelle Schor Ouden Doel (51 ha).

* Doel possède un port de plaisance, constitué d’un unique bassin à marée, et un embarcadère où vient accoster le bac de Lillo-Fort, lequel effectue la traversée de l’Escaut tous les week-ends de mars à septembre.

* Doel attire de nombreux excursionnistes, en particulier pendant la période estivale. Un événement singulier est la Scheldewijding (bénédiction rituelle de l’Escaut), qui a lieu début août chaque année depuis 1975. Les festivités commencent par une messe célébrée en plein air. Ensuite, le collège des échevins (=adjoints au maire) se rend conjointement avec les conseillers communaux à un bateau amarré, en vue de la mise à l’eau d’une couronne de fleurs en commémoration des victimes de la mer et du fleuve. L’après-midi, après un spectacle naval sur l’Escaut, un cortège folklorique se met en branle, réunissant, en provenance des villages environnants, nombre de groupes et d’associations avec leurs géants et leurs sociétés musicales. Une marche aux flambeaux clôture la journée.

* En l’an 2000, une cogue (type de navire de commerce hauturier, naviguant au Moyen Âge entre les différents ports de la ligue hanséatique, en mer du Nord et en mer Baltique) a été mise au jour lors des travaux de terrassement en vue de la construction du bassin Deurganckdok. L’épave trouvée à Doel était enfouie à une profondeur entre -7 et -5m sous le niveau de la mer, dans un ancien bras ensablé de l’Escaut, connu sous le nom de Deurganck (= passage, cf. allem. Durchgang), qui autrefois communiquait directement avec le fleuve ; pour des raisons inconnues, la cogue vint échouer dans ce bras en 1404. La cogue de Doel (ainsi qu’il est désormais convenu de l’appeler) mesure environ 21m de long et 7m de large; sa hauteur conservée est de 2,5m environ. L’analyse dendrochronologique a permis d’établir que le chêne qui a fourni le bois du vaisseau a été abattu en Westphalie pendant l’hiver 1325-1326, ce qui fait de cette cogue une des plus grandes, des mieux préservées et des plus anciennes d’Europe. Une fois terminés les travaux de remise en état, la cogue sera (probablement) exposée dans le musée de la navigation de Baasrode, non loin de la ville de Termonde ; mais une maquette est d'ores et déjà visible au bezoekerscentrum (sorte d'écomusée), ouvert depuis septembre 2007 au fort de Liefkenshoek. Une deuxième cogue découverte au même endroit, mais moins bien conservée, date de 1328.

 

Les premiers projets d’expansion du port d’Anvers sur la rive gauche de l’Escaut datent de 1963 et prévoyaient que l’ensemble des polders du pays de Waas ainsi que Doel disparussent pour faire place à des bassins et à des terrains industriels. En 1968, une interdiction de construire entra en vigueur dans le village. Suite à la récession économique des années 70, ces plans d’expansion furent revus à la baisse, et l’on vit apparaître sur le plan de secteur (=plan d’occupation du sol) de 1978 la ligne dite De Bondtlijn (d’après le sénateur Ferdinand De Bondt), ligne qui allait d’est en ouest, et qui, passant tout juste au sud de Doel, limitait la zone d’extension portuaire à la partie sud des polders. L’interdiction de construire fut donc levée cette même année. Dans la première moitié des années 80 fut réalisé, au sud de Doel, le bassin Doeldok, lequel cependant n'a jamais été utilisé.

 

L’implantation industrielle moderne la plus ancienne à Doel fut la centrale nucléaire, à 1 km au nord du village, dont la construction fut entamée en 1969. Elle héberge quatre réacteurs (Doel I, mis en service en 1974, Doel II en 1975, Doel III en 1982, et Doel IV en 1985), ainsi que deux tours de refroidissement d’environ 170 mètres de hauteur.

 

En 1995 furent rendus publics les projets d’extension de l’Administration des voies navigables et des affaires maritimes (Administratie Waterwegen en Zeewezen) de l’autorité flamande, lesquels projets prévoyaient l’aménagement, un peu au sud de Doel, d’un nouveau bassin pour conteneurs, dénommé Deurganckdok. Dans la perspective de la réalisation de ce bassin, l’on se mit à s’interroger sur la vivabilité de Doel, et dans les années qui suivirent une lutte acharnée s’engagea avec comme enjeu la survie du village. En 1997 fut constitué le comité d’action Doel 2020, et des personnalités connues en Flandre, telles que l’ancien sénateur Ferdinand De Bondt, le cinéaste Frank Van Passel, et les trois prêtres Luc Versteylen (fondateur du parti vert flamand Agalev), Phil Bosmans (écrivain) et Karel Van Isacker (historien) s’associèrent au mouvement de protestation. Une prise de décision opaque et des bévues juridiques donnèrent lieu à de grands retards dans la construction du Deurganckdok et entretinrent pendant de longues années un état d’incertitude quant à l’avenir de Doel. Les habitants étaient divisés en, d’une part, ceux qui souhaitaient y rester et, d’autre part, ceux qui au contraire avaient fait choix de lutter pour obtenir un règlement d’expropriation clair et équitable. Le 1er juin 1999, le gouvernement flamand décida, après une modification provisoire du plan de secteur intervenue en 1998, que Doel devait disparaître de ce plan de secteur au titre de zone de résidence, toujours au motif de l’invivabilité du village, qualificatif récusé par les opposants.

 

Après le changement de gouvernement de la région flamande en 1999, une étude fut effectuée, sur insistance du parti vert Agalev, concernant la vivabilité de Doel après l’achèvement du nouveau bassin Deurganckdok. Cette étude cependant ne remit pas en cause la modification du plan de secteur, ni la décision déjà prise de faire disparaître Doel à terme.

 

Le 30 juillet 2002, le Conseil d’État suspendit la mise à exécution du plan de secteur tel que modifié, c'est-à-dire comportant notamment la requalification de Doel comme zone industrielle. C’est donc le plan de secteur de 1978, qui classe Doel comme zone résidentielle, qui garde force de droit. Toutefois, en vertu du Décret d’urgence (Nooddecreet) ou Décret de validation, adopté le 14 décembre 2001 au parlement flamand, le gouvernement flamand est habilité à délivrer, en vue de la construction du Deurganckdok, des permis de bâtir et à les faire sanctionner par le parlement. L’on escomptait pouvoir par cette voie contourner le plan de secteur. Le Nooddecreet était la réaction du gouvernement flamand face à la suspension des travaux du Deurganckdok imposé par un arrêté du Conseil d’État ; des comités d’action avaient en effet mis au jour des vices de procédure entachant les modifications apportées au plan de secteur. Le Nooddecreet, compte tenu qu’il interférait dans les procédures en cours, et tendait à contourner partiellement la protection juridique des citoyens, est considéré par beaucoup comme contraire aux principes de l’État de droit.

 

En octobre 1999 fut néanmoins engagée la construction du Deurganckdok, lequel fut inauguré en juillet 2005. Dès le printemps 1999 étaient venus à être connus d’autres projets encore, prévoyant notamment un deuxième grand bassin à conteneurs, le controversé Saeftinghedok (cf. ci-dessous), qui serait creusé à l’emplacement même de la petite agglomération. La mise en œuvre de ces projets reste cependant incertaine. Une décision à ce sujet est attendue au plus tôt en 2007.

 

Un nouveau « plan stratégique », que la Région flamande et les autorités portuaires anversoises ont achevé de mettre au point en 2007, devrait être approuvé bientôt. Le plan prévoit de requalifier en zone portuaire toute la zone située au nord d’une ligne Kieldrecht-Kallo (et donc englobant Doel), jusqu’à la frontière néerlandaise. La construction d’un nouveau bassin à marée, le Saeftinghedok, serait alors possible, moyennant la poursuite des expropriations.

 

Partisans et détracteurs s’opposent à propos de l’opportunité de ce bassin. Celui-ci a un fervent défenseur en la personne de Marc Van Peel, depuis fin 2006 échevin (=adjoint au maire) aux affaires portuaires de la municipalité d’Anvers. Selon M. Van Peel, l’extension du port d’Anvers est une nécessité, compte tenu, d’une part, de la croissance prévisible du trafic de conteneurs, lequel est passé, en 2007, de 7 à 8 millions d’ÉVP, et d’autre part, de ce que le port d’Anvers sera apte, dès 2008, grâce aux travaux d’approfondissement de l’estuaire qui ont été réalisés, à accueillir des porte-conteneurs d’une capacité jusqu’à 12.500 ÉVP. Si cette croissance se poursuit à ce même rythme, on peut prévoir que le Deurganckdok sera parvenu à saturation aux alentours de 2012. Or, les seules possibilités d’expansion se trouvent sur la rive gauche, dans les marais de Doel.

 

Les opposants au projet vont valoir, étude récente de la Ocean Shipping Consultants à l’appui, que la conteneurisation des marchandises pourrait atteindre bientôt son plafond, et que la croissance prévisible du trafic pourrait être moindre dans les dix années à venir que dans les années récentes. Par ailleurs, à l’heure actuelle, le Deurganckdok est loin d’avoir épuisé toute sa capacité, et il apparaît de surcroît que le rendement, exprimé en ÉVP par hectare, se situe, au port d’Anvers, avec un chiffre de 18.000 seulement, très en deçà de ce qu’il est à Rotterdam ou à Hambourg, où l’on atteint les 30.000 ÉVP par hectare. Dès lors, au lieu d’un supposé manque de capacité, ce serait plutôt d’une grande réserve de capacité (resp. d'une surcapacité, si le Saeftinghedok devait être construit) qu’il pourrait être question, de sorte que moyennant certaines améliorations techniques, et éventuellement un allongement du Deurganckdok, il devrait être possible de faire face à l’augmentation du trafic conteneurs, et ce, selon les calculs du parti écologiste Groen!, au moins jusqu'en 2027.

 

Dès 1999, les habitants qui le désiraient pouvaient se faire exproprier. Les maisons expropriées passaient aux mains de la Maatschappij voor Grond- en Industrialisatiebeleid van het Linkerscheldeoevergebied (Société de gestion foncière et d’industrialisation de la Rive gauche de l’Escaut, en abrégé Maatschappij Linkeroever), cependant les habitants expropriés bénéficiaient d’un droit d’habitation, garanti initialement jusqu’au 1er janvier 2007. Fin 2006, l’administration fit savoir aux habitants que le droit d’habitation serait prorogé de manière provisoire.

 

En même temps fut nommé en 1999 un médiateur social, chargé de mettre à exécution le plan d’accompagnement social et d’assister les habitants qui quittent le village volontairement. Le 31 décembre 2003, ce plan social vint à son terme. Cette manière de procéder a permis de rendre exsangue, en seulement quelques années et sans coup férir, une grande partie du village: le 1er mai 2003 ne vivaient plus dans le centre de Doel que 214 des 645 habitants qui étaient inscrits au 20 janvier 1998. Le chiffre de population réel dans le centre s’élevait toutefois, au 1er mai 2003, à 301. Le 1er septembre 2003, l’école communale fut fermée après constatation que seuls 8 élèves s’y étaient inscrits.

 

Depuis lors, si le nombre d’habitants officiel a poursuivi sa baisse (plus que 202 en mars 2006), le nombre réel s’est progressivement accru. Cela s’explique, pour petite partie, par l’arrivée de nouveaux locataires dans certaines maisons expropriées, et pour majeure partie par le fait que des squatteurs avaient occupé les immeubles vacants (les estimations se situent entre 150 et 200). Cet état de choses fut longtemps toléré par la Société propriétaire des maisons vacantes et par la municipalité de Beveren.

 

Début 2006, les médias se sont de nouveau intéressés à Doel en raison du grand nombre de squatteurs. Cela concourut à répandre dans le public l’idée que Doel s’était dans une certaine mesure muée en une zone de non-droit, où l’on pouvait sans problème s’approprier un logement vacant, ce qui, à son tour, eut pour effet d’attirer de nouveaux squatteurs et de provoquer une vague de cambriolages. Le 22 mars 2006, le bourgmestre (=maire) de Beveren annonça que les contrôles de police seraient intensifiés à Doel et que la tolérance zéro serait dorénavant en vigueur et toute activité illégale réprimée. Certains squatteurs cependant demandent à régulariser leur situation.

 

Début septembre 2007, le tribunal des référés de Termonde a interdit la démolition de logements à Doel. La Maatschappij Linkeroever avait demandé quarante permis de démolition, dont une vingtaine avaient été accordés entre-temps. Le gouvernement flamand souhaite que 125 immeubles au total — soit environ une moitié des maisons du village —, déjà acquis par l’autorité flamande, aient disparu d’ici fin 2007 ; cela du reste rejoint sa décision de mettre un terme final au droit d’habitation (woonrecht) en 2009 : toutes les maisons qui viendraient ainsi à se trouver vacantes seraient ensuite démolies. Cependant, quelques habitants de Doel, soutenus en cela par le comité d’action Doel 2020, avaient saisi le tribunal de Termonde afin d’empêcher les démolitions. Sur le plan d’occupation du sol, Doel reste classé en zone d’habitation, le nouveau plan de secteur qui requalifiait Doel en zone industrielle ayant en effet quelques années auparavant été suspendu par le Conseil d’État. Le président du tribunal a jugé que les travaux de démolition seraient dommageables aux habitants restés sur place et dépasseraient les limites de la simple incommodation.

 

Par ailleurs, et dans le même temps, une délégation des habitants de Doel s’est rendue au Parlement européen à Bruxelles pour protester contre la démolition programmée de 125 logements. La délégation a remis une requête à la Commission des pétitions du Parlement européen.

 

Source wikipédia

The night of 15th/16th of November 1943 was unusually clear and apart from sub-zero temperatures, provided near perfect flying conditions as Wellington Z8799 took off at 2250 hours for a night training exercise. However cold could be equally as deadly as poor visibility, with de-icing provision on aircraft at this time being at best basic or even non existent. It is believed that some four hours into the flight ice had formed on the airframe to such an extent that control was lost and Z8879 entered a steep high speed dive resulting in eventual structural failure and the break up of the aircraft. At some point during the last minutes of Z8799, the dinghy broke free from it stowage compartment in the nacelle behind the Port engine and is believed to have become entangled with the tail of the aircraft, damaging the control surfaces before breaking free. Whether the ice build up or the damage to the tail was the critical factor behind the loss of this aircraft will remain a matter for conjecture, either way the result was the loss of the aircraft and deaths of the entire crew as the wreckage scattered over an area of moorland known as Great hill on Anglezarke moor near Horwich, Lancs.

  

Name, Position

Flt. Sgt. J. Timperon, Pilot

Sgt. E.R. Barnes, Co-pilot

Sgt. J.B. Hayton, Navigator?

Sgt. R.S. Jackson, Wireless operator/Air gunner

Sgt. G.E. Murray, Wireless operator/Air gunner? (possibly Navigator)

Sgt. M. Mouncey, Air gunner

  

Near the site today is one of the few memorials to the victims of such an aircraft loss in Lancashire in the form of a stone pillar bearing a brass plaque listing the names of the crew, but with an incorrect date. The memorial was erected in 1955 by the Rotary Club of Horwich and is situated in a popular local beauty spot known as, Lead mine Clough, close to the Yarrow Reservoir below Anglezarke moors. The area where the aircraft impacted is higher up on the moors beyond a conifer plantation planted in recent years, though there is no visible evidence of the tragedy today. Some years ago a few parts of the aircraft were apparently revealed by extensive moorland fires in the area, including part of an exhaust collector ring, but these had disappeared by the time we were alerted to their discovery. It is likely that these last few fragments were removed during a sweep of the area by EOD, clearing unexploded mortar bombs etc. left over from exercises which took place during WW2 and which were also revealed by the grass fires.

  

Recently a letter has come to light courtesy of Graeme Hanson, written by Police War Reserve Constable C.H. Swift (Deceased) from Chorley in 1955 to a relative of one of the crew members of Z8799. PC Swift witnessed the final moments of the stricken aircraft and was one of the first at the scene of the crash:

  

"That night was not a very dark one, neither was it stormy, yet for several nights previous, it had been intensely cold, with frost up to 15 below zero. I was on night-duty; it was a starry night, with white culimnous cloud, hiding a 3/4 full moon. I had been given 1.30am as my supper period, which we had in the Chorley Police Station. It was a 1/2 hour break and I remember the heavy drone of an aircraft at what seemed overhead, as I entered the station. Half and hour later, I left again in company of a Police Patrol Driver, to resume a given area of patrol.

Strange it seemed, the noise of the aircraft was still hanging around. My friend remarked how cold it must be up there, we could not see anything of course. For ten minutes or so, I had his company, he was finishing his night's duty and I was alone, making my way to a Police point expecting a visit there from the Sergeant of Inspector. It so-happened that I was passing a branch of Leyland Motor Works, when the noise of an aircraft, increased tremendously. I looked up, there descending, almost over my head was an aircraft. It bore a yellow and green light on each wing tip, and I could see two engine cowlings on each at the front. My personal feelings at that moment was, Enemy aircraft - bombing the Leyland Works, but the plane was then only 2 or 3 hundred feet above with both it's engines running at-full throttle, when over the houses in front of me, it disappeared. Two or three seconds later a crash came, it shook the ground where I stood, though the crashed plane was found 5 miles away, from that point. The time I shall never forget was 28 min. past 2 in the morning.

I ran to the telephone kiosk 30 yards ahead of me, when I heard running feet approaching, it was the Police inspector and the Sergeant. They had heard all, but did not see anything. I confirmed a plane crash, and rang for a car. By 2.30AM, along with the Inspector and Sergeant, we were on the way to the countryside. The inspector asked me for an area likely to contain the crash, so we arrived at the edge of Anglezarke Moor, and proceeded to search the woods, but had to give up. We returned to the Police Station for reinforcements and left again at 7am with a party of 6. I was given the lead so I made immediately for the Moors again and with coming light, continued the search. I discovered a rabbit dead, but not frozen, so we alerted all, and ahead of me was seen something unusual. It was a turret (rear gunner) and a petrol tank, 20 yards to my left was a Wellington Bomber lying on its back.

We recovered five bodies, a sixth was later found beneath the front of the bomber. We had to search for identification purposes, discovering the first to be an Australian, another if I remember rightly came from Sheffield, the rest from the South of England. They had in their possession identity cards, this proved to us that the bomber had not been over enemy territory. I remember to one of the crew had a long envelope, on the front was printed 'your photographs' one 1/2 dozen - inside was on 1/2 dozen photographs of the airmen and a pretty young lady. That must have been one of the last things he did, collect his photographs, for none had been taken out.

You can have my opinion for what it is worth. The crash was not due to engine failure, for at no time did I hear any unusual noise from the engines. I would say the icy conditions forced the plane to crash. I had to make a report and plan of the crash, but that was the last I heard of the incident, I was not called to any Air force enquiry. One of the Bomber's engines was missing, but recovered 12 months after in a wood, some 10 miles away in Darwen area, Lancashire"

  

The latter piece of information finally solving a long running mystery about this aircraft - the persistent rumours in the area that one of the engines was never recovered and remains on the moor. Also there is another local story concerning a bomber being lost over the Darwen area, which does not tie in with any known records!!! Finally it graphically illustrates that the aircraft must have begun to break up at considerable altitude.

  

Acknowledgements:

David W. Earl (Hell on High Ground 2), RAF Form 1180.Graeme Hanson.

Eos Camera, Lens 50mm f1.8 + Extention tube auto + Flash + Handmade Diffuser

Siberia wildfires 11 August 2019 extent. Satellite image: MODIS / Terra.

The extent of my diorama work is "research" this week. I have the movie on my Ipad so I took shots of the few scenes that show her room.

 

The Karpas Peninsula is a long, finger-like peninsula that is one of the most prominent geographical features of the island of Cyprus. Its farthest extent is Cape Apostolos Andreas, and its major population centre is the town of Rizokarpaso (Greek: Ριζοκάρπασο; Turkish: Dipkarpaz). The peninsula de facto forms the İskele District of Northern Cyprus, while de jure it lies in the Famagusta District of the Republic of Cyprus.

 

It covers an area of 898 km2, making up 27% of the territory of Northern Cyprus. It is much less densely populated than the average of Northern Cyprus, with a population density of 26 people per km2 in 2010. The town of Trikomo (İskele), the district capital, is considered to be the "gateway" and the geographical starting point of the peninsula, along with the neighboring village of Bogazi (Boğaz). Apart from Trikomo, the most important towns and municipalities in the area are Yialousa, Galateia, Rizokarpaso, Komi Kebir and Akanthou.

 

The peninsula hosts a number of historical sites such as Kantara Castle and Apostolos Andreas Monastery, as well as the ruins of Agia Trias Basilica and the ancient cities of Karpasia and Aphendrika among numerous others.

 

There are more than 46 sandy beaches in the peninsula, which are the primary Eastern Mediterranean nesting grounds for the loggerhead (Caretta caretta) and green sea turtles (Chelonia mydas). The Golden Beach is situated around 15 km from the town of Rizokarpaso and is considered one of the finest and most remote beaches of Cyprus. It is one of the least tourist-frequented beaches in the island. The Karpas Peninsula is home to the Karpas donkey, known as a symbol of Cyprus; there are campaigns carried out jointly by Turkish and Greek Cypriots to conserve the rare donkeys of the peninsula.

 

Most of the activities in the Karpas Peninsula are related to agriculture, fishing, hunting, and some to micro-tourism. Local farmers take advantage of this natural environment to grow different fruits and vegetables mostly as sub-subsistence farming (although for local commerce too). The region is mostly known for its karpuz (Turkish for "watermelon"). Several tourist businesses can be found in the town of Rizokarpaso. These are generally restaurants serving traditional Turkish-Cypriot Cuisine, including meze.

 

Due to its geographical position, the Karpas Peninsula is somewhat protected from human interference. This makes it a pristine natural environment, home to many inland and marine species. When hunting season starts, the Karpas's forests are a popular location to go hunting for partridges. Meanwhile, the coastal region, with its clear waters, moderate northern currents, and rocky bottom with cave-like structures, is home to two of the most highly valued fish species: the orfoz (dusky grouper) and lahos (Epinepheluses). The price per kilogram of each species ranges from 35-80 Turkish lira, depending on the location and the season. However, fishing rates in the Karpas region and most of North Cyprus dramatically decreased last century because of the use of dynamite. This is why the Zafer Burunu (the tip of the peninsula) is now a protected natural heritage area, where marine species are slowly recovering to healthy population parameters.

 

Northern Cyprus, officially the Turkish Republic of Northern Cyprus (TRNC), is a de facto state that comprises the northeastern portion of the island of Cyprus. It is recognised only by Turkey, and its territory is considered by all other states to be part of the Republic of Cyprus.

 

Northern Cyprus extends from the tip of the Karpass Peninsula in the northeast to Morphou Bay, Cape Kormakitis and its westernmost point, the Kokkina exclave in the west. Its southernmost point is the village of Louroujina. A buffer zone under the control of the United Nations stretches between Northern Cyprus and the rest of the island and divides Nicosia, the island's largest city and capital of both sides.

 

A coup d'état in 1974, performed as part of an attempt to annex the island to Greece, prompted the Turkish invasion of Cyprus. This resulted in the eviction of much of the north's Greek Cypriot population, the flight of Turkish Cypriots from the south, and the partitioning of the island, leading to a unilateral declaration of independence by the north in 1983. Due to its lack of recognition, Northern Cyprus is heavily dependent on Turkey for economic, political and military support.

 

Attempts to reach a solution to the Cyprus dispute have been unsuccessful. The Turkish Army maintains a large force in Northern Cyprus with the support and approval of the TRNC government, while the Republic of Cyprus, the European Union as a whole, and the international community regard it as an occupation force. This military presence has been denounced in several United Nations Security Council resolutions.

 

Northern Cyprus is a semi-presidential, democratic republic with a cultural heritage incorporating various influences and an economy that is dominated by the services sector. The economy has seen growth through the 2000s and 2010s, with the GNP per capita more than tripling in the 2000s, but is held back by an international embargo due to the official closure of the ports in Northern Cyprus by the Republic of Cyprus. The official language is Turkish, with a distinct local dialect being spoken. The vast majority of the population consists of Sunni Muslims, while religious attitudes are mostly moderate and secular. Northern Cyprus is an observer state of ECO and OIC under the name "Turkish Cypriot State", PACE under the name "Turkish Cypriot Community", and Organization of Turkic States with its own name.

 

Several distinct periods of Cypriot intercommunal violence involving the two main ethnic communities, Greek Cypriots and Turkish Cypriots, marked mid-20th century Cyprus. These included the Cyprus Emergency of 1955–59 during British rule, the post-independence Cyprus crisis of 1963–64, and the Cyprus crisis of 1967. Hostilities culminated in the 1974 de facto division of the island along the Green Line following the Turkish invasion of Cyprus. The region has been relatively peaceful since then, but the Cyprus dispute has continued, with various attempts to solve it diplomatically having been generally unsuccessful.

 

Cyprus, an island lying in the eastern Mediterranean, hosted a population of Greeks and Turks (four-fifths and one-fifth, respectively), who lived under British rule in the late nineteenth-century and the first half of the twentieth-century. Christian Orthodox Church of Cyprus played a prominent political role among the Greek Cypriot community, a privilege that it acquired during the Ottoman Empire with the employment of the millet system, which gave the archbishop an unofficial ethnarch status.

 

The repeated rejections by the British of Greek Cypriot demands for enosis, union with Greece, led to armed resistance, organised by the National Organization of Cypriot Struggle, or EOKA. EOKA, led by the Greek-Cypriot commander George Grivas, systematically targeted British colonial authorities. One of the effects of EOKA's campaign was to alter the Turkish position from demanding full reincorporation into Turkey to a demand for taksim (partition). EOKA's mission and activities caused a "Cretan syndrome" (see Turkish Resistance Organisation) within the Turkish Cypriot community, as its members feared that they would be forced to leave the island in such a case as had been the case with Cretan Turks. As such, they preferred the continuation of British colonial rule and then taksim, the division of the island. Due to the Turkish Cypriots' support for the British, EOKA's leader, Georgios Grivas, declared them to be enemies. The fact that the Turks were a minority was, according to Nihat Erim, to be addressed by the transfer of thousands of Turks from mainland Turkey so that Greek Cypriots would cease to be the majority. When Erim visited Cyprus as the Turkish representative, he was advised by Field Marshal Sir John Harding, the then Governor of Cyprus, that Turkey should send educated Turks to settle in Cyprus.

 

Turkey actively promoted the idea that on the island of Cyprus two distinctive communities existed, and sidestepped its former claim that "the people of Cyprus were all Turkish subjects". In doing so, Turkey's aim to have self-determination of two to-be equal communities in effect led to de jure partition of the island.[citation needed] This could be justified to the international community against the will of the majority Greek population of the island. Dr. Fazil Küçük in 1954 had already proposed Cyprus be divided in two at the 35° parallel.

 

Lindley Dan, from Notre Dame University, spotted the roots of intercommunal violence to different visions among the two communities of Cyprus (enosis for Greek Cypriots, taksim for Turkish Cypriots). Also, Lindlay wrote that "the merging of church, schools/education, and politics in divisive and nationalistic ways" had played a crucial role in creation of havoc in Cyprus' history. Attalides Michael also pointed to the opposing nationalisms as the cause of the Cyprus problem.

 

By the mid-1950's, the "Cyprus is Turkish" party, movement, and slogan gained force in both Cyprus and Turkey. In a 1954 editorial, Turkish Cypriot leader Dr. Fazil Kuchuk expressed the sentiment that the Turkish youth had grown up with the idea that "as soon as Great Britain leaves the island, it will be taken over by the Turks", and that "Turkey cannot tolerate otherwise". This perspective contributed to the willingness of Turkish Cypriots to align themselves with the British, who started recruiting Turkish Cypriots into the police force that patrolled Cyprus to fight EOKA, a Greek Cypriot nationalist organisation that sought to rid the island of British rule.

 

EOKA targeted colonial authorities, including police, but Georgios Grivas, the leader of EOKA, did not initially wish to open up a new front by fighting Turkish Cypriots and reassured them that EOKA would not harm their people. In 1956, some Turkish Cypriot policemen were killed by EOKA members and this provoked some intercommunal violence in the spring and summer, but these attacks on policemen were not motivated by the fact that they were Turkish Cypriots.

 

However, in January 1957, Grivas changed his policy as his forces in the mountains became increasingly pressured by the British Crown forces. In order to divert the attention of the Crown forces, EOKA members started to target Turkish Cypriot policemen intentionally in the towns, so that Turkish Cypriots would riot against the Greek Cypriots and the security forces would have to be diverted to the towns to restore order. The killing of a Turkish Cypriot policeman on 19 January, when a power station was bombed, and the injury of three others, provoked three days of intercommunal violence in Nicosia. The two communities targeted each other in reprisals, at least one Greek Cypriot was killed and the British Army was deployed in the streets. Greek Cypriot stores were burned and their neighbourhoods attacked. Following the events, the Greek Cypriot leadership spread the propaganda that the riots had merely been an act of Turkish Cypriot aggression. Such events created chaos and drove the communities apart both in Cyprus and in Turkey.

 

On 22 October 1957 Sir Hugh Mackintosh Foot replaced Sir John Harding as the British Governor of Cyprus. Foot suggested five to seven years of self-government before any final decision. His plan rejected both enosis and taksim. The Turkish Cypriot response to this plan was a series of anti-British demonstrations in Nicosia on 27 and 28 January 1958 rejecting the proposed plan because the plan did not include partition. The British then withdrew the plan.

 

In 1957, Black Gang, a Turkish Cypriot pro-taksim paramilitary organisation, was formed to patrol a Turkish Cypriot enclave, the Tahtakale district of Nicosia, against activities of EOKA. The organisation later attempted to grow into a national scale, but failed to gain public support.

 

By 1958, signs of dissatisfaction with the British increased on both sides, with a group of Turkish Cypriots forming Volkan (later renamed to the Turkish Resistance Organisation) paramilitary group to promote partition and the annexation of Cyprus to Turkey as dictated by the Menderes plan. Volkan initially consisted of roughly 100 members, with the stated aim of raising awareness in Turkey of the Cyprus issue and courting military training and support for Turkish Cypriot fighters from the Turkish government.

 

In June 1958, the British Prime Minister, Harold Macmillan, was expected to propose a plan to resolve the Cyprus issue. In light of the new development, the Turks rioted in Nicosia to promote the idea that Greek and Turkish Cypriots could not live together and therefore any plan that did not include partition would not be viable. This violence was soon followed by bombing, Greek Cypriot deaths and looting of Greek Cypriot-owned shops and houses. Greek and Turkish Cypriots started to flee mixed population villages where they were a minority in search of safety. This was effectively the beginning of the segregation of the two communities. On 7 June 1958, a bomb exploded at the entrance of the Turkish Embassy in Cyprus. Following the bombing, Turkish Cypriots looted Greek Cypriot properties. On 26 June 1984, the Turkish Cypriot leader, Rauf Denktaş, admitted on British channel ITV that the bomb was placed by the Turks themselves in order to create tension. On 9 January 1995, Rauf Denktaş repeated his claim to the famous Turkish newspaper Milliyet in Turkey.

 

The crisis reached a climax on 12 June 1958, when eight Greeks, out of an armed group of thirty five arrested by soldiers of the Royal Horse Guards on suspicion of preparing an attack on the Turkish quarter of Skylloura, were killed in a suspected attack by Turkish Cypriot locals, near the village of Geunyeli, having been ordered to walk back to their village of Kondemenos.

 

After the EOKA campaign had begun, the British government successfully began to turn the Cyprus issue from a British colonial problem into a Greek-Turkish issue. British diplomacy exerted backstage influence on the Adnan Menderes government, with the aim of making Turkey active in Cyprus. For the British, the attempt had a twofold objective. The EOKA campaign would be silenced as quickly as possible, and Turkish Cypriots would not side with Greek Cypriots against the British colonial claims over the island, which would thus remain under the British. The Turkish Cypriot leadership visited Menderes to discuss the Cyprus issue. When asked how the Turkish Cypriots should respond to the Greek Cypriot claim of enosis, Menderes replied: "You should go to the British foreign minister and request the status quo be prolonged, Cyprus to remain as a British colony". When the Turkish Cypriots visited the British Foreign Secretary and requested for Cyprus to remain a colony, he replied: "You should not be asking for colonialism at this day and age, you should be asking for Cyprus be returned to Turkey, its former owner".

 

As Turkish Cypriots began to look to Turkey for protection, Greek Cypriots soon understood that enosis was extremely unlikely. The Greek Cypriot leader, Archbishop Makarios III, now set independence for the island as his objective.

 

Britain resolved to solve the dispute by creating an independent Cyprus. In 1959, all involved parties signed the Zurich Agreements: Britain, Turkey, Greece, and the Greek and Turkish Cypriot leaders, Makarios and Dr. Fazil Kucuk, respectively. The new constitution drew heavily on the ethnic composition of the island. The President would be a Greek Cypriot, and the Vice-President a Turkish Cypriot with an equal veto. The contribution to the public service would be set at a ratio of 70:30, and the Supreme Court would consist of an equal number of judges from both communities as well as an independent judge who was not Greek, Turkish or British. The Zurich Agreements were supplemented by a number of treaties. The Treaty of Guarantee stated that secession or union with any state was forbidden, and that Greece, Turkey and Britain would be given guarantor status to intervene if that was violated. The Treaty of Alliance allowed for two small Greek and Turkish military contingents to be stationed on the island, and the Treaty of Establishment gave Britain sovereignty over two bases in Akrotiri and Dhekelia.

 

On 15 August 1960, the Colony of Cyprus became fully independent as the Republic of Cyprus. The new republic remained within the Commonwealth of Nations.

 

The new constitution brought dissatisfaction to Greek Cypriots, who felt it to be highly unjust for them for historical, demographic and contributional reasons. Although 80% of the island's population were Greek Cypriots and these indigenous people had lived on the island for thousands of years and paid 94% of taxes, the new constitution was giving the 17% of the population that was Turkish Cypriots, who paid 6% of taxes, around 30% of government jobs and 40% of national security jobs.

 

Within three years tensions between the two communities in administrative affairs began to show. In particular disputes over separate municipalities and taxation created a deadlock in government. A constitutional court ruled in 1963 Makarios had failed to uphold article 173 of the constitution which called for the establishment of separate municipalities for Turkish Cypriots. Makarios subsequently declared his intention to ignore the judgement, resulting in the West German judge resigning from his position. Makarios proposed thirteen amendments to the constitution, which would have had the effect of resolving most of the issues in the Greek Cypriot favour. Under the proposals, the President and Vice-President would lose their veto, the separate municipalities as sought after by the Turkish Cypriots would be abandoned, the need for separate majorities by both communities in passing legislation would be discarded and the civil service contribution would be set at actual population ratios (82:18) instead of the slightly higher figure for Turkish Cypriots.

 

The intention behind the amendments has long been called into question. The Akritas plan, written in the height of the constitutional dispute by the Greek Cypriot interior minister Polycarpos Georkadjis, called for the removal of undesirable elements of the constitution so as to allow power-sharing to work. The plan envisaged a swift retaliatory attack on Turkish Cypriot strongholds should Turkish Cypriots resort to violence to resist the measures, stating "In the event of a planned or staged Turkish attack, it is imperative to overcome it by force in the shortest possible time, because if we succeed in gaining command of the situation (in one or two days), no outside, intervention would be either justified or possible." Whether Makarios's proposals were part of the Akritas plan is unclear, however it remains that sentiment towards enosis had not completely disappeared with independence. Makarios described independence as "a step on the road to enosis".[31] Preparations for conflict were not entirely absent from Turkish Cypriots either, with right wing elements still believing taksim (partition) the best safeguard against enosis.

 

Greek Cypriots however believe the amendments were a necessity stemming from a perceived attempt by Turkish Cypriots to frustrate the working of government. Turkish Cypriots saw it as a means to reduce their status within the state from one of co-founder to that of minority, seeing it as a first step towards enosis. The security situation deteriorated rapidly.

 

Main articles: Bloody Christmas (1963) and Battle of Tillyria

An armed conflict was triggered after December 21, 1963, a period remembered by Turkish Cypriots as Bloody Christmas, when a Greek Cypriot policemen that had been called to help deal with a taxi driver refusing officers already on the scene access to check the identification documents of his customers, took out his gun upon arrival and shot and killed the taxi driver and his partner. Eric Solsten summarised the events as follows: "a Greek Cypriot police patrol, ostensibly checking identification documents, stopped a Turkish Cypriot couple on the edge of the Turkish quarter. A hostile crowd gathered, shots were fired, and two Turkish Cypriots were killed."

 

In the morning after the shooting, crowds gathered in protest in Northern Nicosia, likely encouraged by the TMT, without incident. On the evening of the 22nd, gunfire broke out, communication lines to the Turkish neighbourhoods were cut, and the Greek Cypriot police occupied the nearby airport. On the 23rd, a ceasefire was negotiated, but did not hold. Fighting, including automatic weapons fire, between Greek and Turkish Cypriots and militias increased in Nicosia and Larnaca. A force of Greek Cypriot irregulars led by Nikos Sampson entered the Nicosia suburb of Omorphita and engaged in heavy firing on armed, as well as by some accounts unarmed, Turkish Cypriots. The Omorphita clash has been described by Turkish Cypriots as a massacre, while this view has generally not been acknowledged by Greek Cypriots.

 

Further ceasefires were arranged between the two sides, but also failed. By Christmas Eve, the 24th, Britain, Greece, and Turkey had joined talks, with all sides calling for a truce. On Christmas day, Turkish fighter jets overflew Nicosia in a show of support. Finally it was agreed to allow a force of 2,700 British soldiers to help enforce a ceasefire. In the next days, a "buffer zone" was created in Nicosia, and a British officer marked a line on a map with green ink, separating the two sides of the city, which was the beginning of the "Green Line". Fighting continued across the island for the next several weeks.

 

In total 364 Turkish Cypriots and 174 Greek Cypriots were killed during the violence. 25,000 Turkish Cypriots from 103-109 villages fled and were displaced into enclaves and thousands of Turkish Cypriot houses were ransacked or completely destroyed.

 

Contemporary newspapers also reported on the forceful exodus of the Turkish Cypriots from their homes. According to The Times in 1964, threats, shootings and attempts of arson were committed against the Turkish Cypriots to force them out of their homes. The Daily Express wrote that "25,000 Turks have already been forced to leave their homes". The Guardian reported a massacre of Turks at Limassol on 16 February 1964.

 

Turkey had by now readied its fleet and its fighter jets appeared over Nicosia. Turkey was dissuaded from direct involvement by the creation of a United Nations Peacekeeping Force in Cyprus (UNFICYP) in 1964. Despite the negotiated ceasefire in Nicosia, attacks on the Turkish Cypriot persisted, particularly in Limassol. Concerned about the possibility of a Turkish invasion, Makarios undertook the creation of a Greek Cypriot conscript-based army called the "National Guard". A general from Greece took charge of the army, whilst a further 20,000 well-equipped officers and men were smuggled from Greece into Cyprus. Turkey threatened to intervene once more, but was prevented by a strongly worded letter from the American President Lyndon B. Johnson, anxious to avoid a conflict between NATO allies Greece and Turkey at the height of the Cold War.

 

Turkish Cypriots had by now established an important bridgehead at Kokkina, provided with arms, volunteers and materials from Turkey and abroad. Seeing this incursion of foreign weapons and troops as a major threat, the Cypriot government invited George Grivas to return from Greece as commander of the Greek troops on the island and launch a major attack on the bridgehead. Turkey retaliated by dispatching its fighter jets to bomb Greek positions, causing Makarios to threaten an attack on every Turkish Cypriot village on the island if the bombings did not cease. The conflict had now drawn in Greece and Turkey, with both countries amassing troops on their Thracian borders. Efforts at mediation by Dean Acheson, a former U.S. Secretary of State, and UN-appointed mediator Galo Plaza had failed, all the while the division of the two communities becoming more apparent. Greek Cypriot forces were estimated at some 30,000, including the National Guard and the large contingent from Greece. Defending the Turkish Cypriot enclaves was a force of approximately 5,000 irregulars, led by a Turkish colonel, but lacking the equipment and organisation of the Greek forces.

 

The Secretary-General of the United Nations in 1964, U Thant, reported the damage during the conflicts:

 

UNFICYP carried out a detailed survey of all damage to properties throughout the island during the disturbances; it shows that in 109 villages, most of them Turkish-Cypriot or mixed villages, 527 houses have been destroyed while 2,000 others have suffered damage from looting.

 

The situation worsened in 1967, when a military junta overthrew the democratically elected government of Greece, and began applying pressure on Makarios to achieve enosis. Makarios, not wishing to become part of a military dictatorship or trigger a Turkish invasion, began to distance himself from the goal of enosis. This caused tensions with the junta in Greece as well as George Grivas in Cyprus. Grivas's control over the National Guard and Greek contingent was seen as a threat to Makarios's position, who now feared a possible coup.[citation needed] The National Guard and Cyprus Police began patrolling the Turkish Cypriot enclaves of Ayios Theodoros and Kophinou, and on November 15 engaged in heavy fighting with the Turkish Cypriots.

 

By the time of his withdrawal 26 Turkish Cypriots had been killed. Turkey replied with an ultimatum demanding that Grivas be removed from the island, that the troops smuggled from Greece in excess of the limits of the Treaty of Alliance be removed, and that the economic blockades on the Turkish Cypriot enclaves be lifted. Grivas was recalled by the Athens Junta and the 12,000 Greek troops were withdrawn. Makarios now attempted to consolidate his position by reducing the number of National Guard troops, and by creating a paramilitary force loyal to Cypriot independence. In 1968, acknowledging that enosis was now all but impossible, Makarios stated, "A solution by necessity must be sought within the limits of what is feasible which does not always coincide with the limits of what is desirable."

 

After 1967 tensions between the Greek and Turkish Cypriots subsided. Instead, the main source of tension on the island came from factions within the Greek Cypriot community. Although Makarios had effectively abandoned enosis in favour of an 'attainable solution', many others continued to believe that the only legitimate political aspiration for Greek Cypriots was union with Greece.

 

On his arrival, Grivas began by establishing a nationalist paramilitary group known as the National Organization of Cypriot Fighters (Ethniki Organosis Kyprion Agoniston B or EOKA-B), drawing comparisons with the EOKA struggle for enosis under the British colonial administration of the 1950s.

 

The military junta in Athens saw Makarios as an obstacle. Makarios's failure to disband the National Guard, whose officer class was dominated by mainland Greeks, had meant the junta had practical control over the Cypriot military establishment, leaving Makarios isolated and a vulnerable target.

 

During the first Turkish invasion, Turkish troops invaded Cyprus territory on 20 July 1974, invoking its rights under the Treaty of Guarantee. This expansion of Turkish-occupied zone violated International Law as well as the Charter of the United Nations. Turkish troops managed to capture 3% of the island which was accompanied by the burning of the Turkish Cypriot quarter, as well as the raping and killing of women and children. A temporary cease-fire followed which was mitigated by the UN Security Council. Subsequently, the Greek military Junta collapsed on July 23, 1974, and peace talks commenced in which a democratic government was installed. The Resolution 353 was broken after Turkey attacked a second time and managed to get a hold of 37% of Cyprus territory. The Island of Cyprus was appointed a Buffer Zone by the United Nations, which divided the island into two zones through the 'Green Line' and put an end to the Turkish invasion. Although Turkey announced that the occupied areas of Cyprus to be called the Federated Turkish State in 1975, it is not legitimised on a worldwide political scale. The United Nations called for the international recognition of independence for the Republic of Cyprus in the Security Council Resolution 367.

 

In the years after the Turkish invasion of northern Cyprus one can observe a history of failed talks between the two parties. The 1983 declaration of the independent Turkish Republic of Cyprus resulted in a rise of inter-communal tensions and made it increasingly hard to find mutual understanding. With Cyprus' interest of a possible EU membership and a new UN Secretary-General Kofi Annan in 1997 new hopes arose for a fresh start. International involvement from sides of the US and UK, wanting a solution to the Cyprus dispute prior to the EU accession led to political pressures for new talks. The believe that an accession without a solution would threaten Greek-Turkish relations and acknowledge the partition of the island would direct the coming negotiations.

 

Over the course of two years a concrete plan, the Annan plan was formulated. In 2004 the fifth version agreed upon from both sides and with the endorsement of Turkey, US, UK and EU then was presented to the public and was given a referendum in both Cypriot communities to assure the legitimisation of the resolution. The Turkish Cypriots voted with 65% for the plan, however the Greek Cypriots voted with a 76% majority against. The Annan plan contained multiple important topics. Firstly it established a confederation of two separate states called the United Cyprus Republic. Both communities would have autonomous states combined under one unified government. The members of parliament would be chosen according to the percentage in population numbers to ensure a just involvement from both communities. The paper proposed a demilitarisation of the island over the next years. Furthermore it agreed upon a number of 45000 Turkish settlers that could remain on the island. These settlers became a very important issue concerning peace talks. Originally the Turkish government encouraged Turks to settle in Cyprus providing transfer and property, to establish a counterpart to the Greek Cypriot population due to their 1 to 5 minority. With the economic situation many Turkish-Cypriot decided to leave the island, however their departure is made up by incoming Turkish settlers leaving the population ratio between Turkish Cypriots and Greek Cypriots stable. However all these points where criticised and as seen in the vote rejected mainly by the Greek Cypriots. These name the dissolution of the „Republic of Cyprus", economic consequences of a reunion and the remaining Turkish settlers as reason. Many claim that the plan was indeed drawing more from Turkish-Cypriot demands then Greek-Cypriot interests. Taking in consideration that the US wanted to keep Turkey as a strategic partner in future Middle Eastern conflicts.

 

A week after the failed referendum the Republic of Cyprus joined the EU. In multiple instances the EU tried to promote trade with Northern Cyprus but without internationally recognised ports this spiked a grand debate. Both side endure their intention of negotiations, however without the prospect of any new compromises or agreements the UN is unwilling to start the process again. Since 2004 negotiations took place in numbers but without any results, both sides are strongly holding on to their position without an agreeable solution in sight that would suit both parties.

This is taken in one of the most beautiful and impressive bldg.s I've toured anywhere, and the most iconic in Iran. The smaller Sheikh Lotfollah mosque on the same square could be the most beautiful. This was taken soon after I arrived in Esfahan city, and in the vast province of Esfahan, which is "the most Persian [province in Iran] in the sense that most foreigners understand the term" according to the LP.

 

- I made copies in a library in Ghazvin of chapters from an entertaining, edifying old book called 'Persian cities' (1960). Some excerpts follow, including this.:

The MASJID-I-SHAH [EMAM]: "At the southern end of the Maidan [see below] is the great Masjid-i-Shah, 'the Shah's mosque' [renamed the 'Masjed-e Emam' in 1979] with its beautiful dome, twin minarets, imposing portal and another pair of minarets. ... Work on it began in the spring of 1611 [1612 per Bradt]. So anxious was the Shah to see rapid progress made that he ordered his chief architect to commence construction of the walls before the foundations had had time to settle. The architect refused, pointing out that the safety of the bldg. would be endangered, but the Shah would not listen. Finally the architect, after taking careful measurements, went into hiding. As the work could not be carried out without his guidance, it came perforce to a standstill, much to the anger of Shah 'Abbas. When the architect deemed that enough time had elapsed for the foundations to bear the weight of the walls, he reappeared; on taking fresh measurements, he found that the foundations had sunk to an appreciable extent. He then went before the Shah, explained fully what he had done, and obtained the monarch's forgiveness. However, as another means of expediting construction, the Shah insisted on the use of ordinary painted and glazed tiles for most of the interior instead of tile-mosaic [as in the older Jame mosque at Yazd]; he nonetheless had the majestically tall entrance portal [30 m.s high] facing on to the maidan, the twin minarets flanking it [both 42 m.s high], the bulbous dome [54 m.s in height] and other conspicuous parts of the bldg. faced with glazed brick mosaic. Notwithstanding these measures, Shah 'Abbas died [in 1629] some years before the finishing touches could be put to the mosque. It's estimated that no less than 18 million bricks and half a million tiles were used in the construction of this great building."

- Inside the door, which is small relative to the portal, a short corridor and then a hallway lead to an inner courtyard surrounded by four eivans. youtube.com/shorts/WIwigbgOaqU?si=qIOJuCXHJt1SOg8c Three lead into vaulted sanctuaries, the largest (the dome chamber), to the south. The dome-chamber is flanked by two courtyards to the east and west containing a medreseh. The whole complex is lavishly decorated with sumptuous blue tiles which "take on a different hue according to the light conditions." (LP)

- According to Bradt, Shah Abbas ordered construction of this mosque in memory of his ancestor Shah Tahmasp I (d 1576). Construction was completed under Shah 'Abbas's grandson Shah Safi (1629-'42).

- "The entrance portal to the mosque is at the central of the south side of the maidan, but the mosque itself is set at an angle, to face Mecca. So successfully did the architects design this change of access, which occurs within the entrance complex, that it is almost imperceptible; nor is the general aspect from the square unbalanced." ('Architecture of the Islamic World' [AOTIW]) Shah 'Abbas clearly preferred the Maidan be oriented on a north-south axis. I wonder if this was for the lighting and the aesthetic.

- This is the underside of a Persian double-dome, "the inner one absorbing and distributing the structural load so allowing the outer dome to have a more eye-catching outline. There is a 14 m. gap /b/ the 2, the outer shell being supported on huge spars embedded into the inner dome."

 

- Some scenes from Pasolini's 'Arabian nights' were filmed in this incredible mosque. See from the 2 min. pt. in the video in the link.: www.youtube.com/watch?v=tX_vu5UdYvo Pasolini was openly gay if you can't tell from this clip. But the dialogue and tone fit with 'The 'Arabian nights', which is fun and a little racy. I like the fable about the young man in his home-town in Yemen who one day let out a great fart so loud that he had to leave town in disgrace. As an old man, he hoped that people in his town might've forgotten about the fart and that he might be able to return, and so one day he mustered the courage to travel there but soon after he arrived, walking through the streets of the town with hope and trepidation, he passed an open window and heard a young girl ask her mother "When did that happen Mommy?" and her mother replied "Oh that was long ago, back before the time of the great fart." He realized then with great sorrow that he could never return home.

- Pasolini filmed his 'Arabian Nights' in Iran (Esfahan and the Murcheh Khvort citadel), Yemen, the deserts of Ethiopia and Eritrea, and in Nepal (Bhaktapur, Patan and Kathmandu), with incredible settings. He fell in love with Yemen in particular, as anyone would who watches this film, a feast for the eyes, with scenes in Taiz, Zabid, Sana'a, Shibam, the Dar al-Hajar palace, and Seiyun. The beautiful Morricone soundtrack helps too.: www.youtube.com/watch?v=KUUHykKvpKw

- "Shooting was complicated in Esfahan: military guards threw Pasolini and the crew out because they brought donkeys onto the premises of the Shah Mosque [so dumb] and Pasolini had women singing for the scene; this was explicitly prohibited and cost the production a few days delay." (Wikipedia)

 

- History.: "If the world had no Esfahan, the creator of the world would have no world."

"Esfahan is the meaning of the word 'world.'"

"'World' is the word and 'Esfahan' the meaning."

"The poets of Esfahan had no mean opinion of their city. Rather more modest is the boast of its citizens that "Esfahan is half the world", "Esfahan misf-i-jahan". ... [A]t the height of its glory in the 17th cent., Esfahan was one of the largest cities in the world, rivalling London in size. ... The city owes much to its situation. Not only does it stand in a wide and fertile valley, but it's far from any frontier and, unlike Tabriz, Nishapur, Damghan, and Hamadan, from any invasion route. The Zayandeh-rud (the 'Life-giving river') flows through it and the altitude of 5,200' gives the city a temperate climate. According to the author of the Pahlavi book Eranshahr "the accursed Alexander, the son of Philip" founded Esfahan. But "there are grounds for identifying Esfahan with Strabo's Gabae, where the Achaemenid monarchs at times resided. In default of conclusive evidence in support of these claims, one can safely say that, in light of its good situation and climate, an early origin can be ascribed to it.

- "The legendary hero, the blacksmith Kaveh, is said to have been a native of Esfahan. In his day, Persia groaned under the tyranny of the cruel usurper Zahak (Azhdahak, the dragon of the Avesta), who had a snake growing out of each shoulder. These snakes had to be fed daily on the brains of 2 of his unlucky subjects. When the news came that Zahak had put Kaveh's 2 sons to death to feed his snakes on their brains, the blacksmith incited the populace to rise, hoisted his leather apron on a pole to serve as a standard, and marched at their head against the usurper. The revolt ended with the defeat and death of Zahak.

- "The oldest part of Esfahan was named Gadh or Gai (Strabo's Gabae?), and later Shahristan or 'the Township'. Subsequently a Jewish community settled some 2 miles to the west-NW. In due course the two towns grew to such an extent that they coalesced to form one large city, but this fusion did not occur until @ the 10th cent. The name Esfahan (probably Aspadan, from the older Aspadana) had however been applied jointly to the two towns for some hundreds of years. Opinions differ as to the origins of the Jewish town. Only its Arabic name Yahudiyeh appears to have been preserved. Some authorities maintain that it was Nebuchadnezzar I (604-562 BC) who settled there some of the exiles from Jerusalem, but it's more probable that it was Queen Shushan-Dukht, the Jewish consort of the Sassanian king Yazdigird I (399-420), who founded the town @ 1,000 yr.s later. In Parthian times (249 BC - 226 AD) Esfahan was already the capital of a large province. When Ardeshir I revolted against Artabanus (Ardavan) V, he defeated and killed Shadh Shapur, the satrap of Esfahan, in the early stages of his rebellion. [@ 4 centuries later,] towards the close of the Sassanian era, the city became the place of residence of many of the 'vaspuhran' or members of the 7 great families of Persia. This might have been why Yazdigird III, the last of the Sassanians, sought refuge in Esfahan for a spell following his defeat by the Muslim Arabs before resuming his flight when his pursuers drew near. The city itself surrendered to the Arabs in @ 642 following a series of battles in the neighbourhood.

- "Esfahan became the capital of the province of al-Jibal under Muslim rule, and was renowned for the quality of its textiles ('attabi' in particular, a striped silk fabric named for Attabiyya, the quarter in Baghdad where it was originally made [the origin of the English word 'Tabby' {Huh!} which today applies only to cats with streaked or brindled coats]) and metalwork. The early 10th cent. geographer Ibn Rusta, a native, described the city as half a league in diameter, with 4 gates, a central fortress, and containing 'the Saruq' (likely the ancient Tabarak citadel) which he claimed predated the Flood. Esfahan was ruled in this period by the Persian House of Buwaih and then by the Persian Kakuyid until 1051 when the Seljuq Tughril Beg seized the city and made it the capital of his rapidly growing empire. The following year, the well-known Persian traveler and Isma'ili propagandist Nasir-i-Khusrau (whose teachings greatly influenced Hasan-i Sabbah, the founder of the Order of the Assassins) visited Esfahan, described the city in some detail, and wrote that he had "never seen, in any place where Persian is spoken, a finer, larger and more prosperous city."

- "Alp Arslan retained Esfahan as his capital while his son and successor, Sultan Malikshah (1072-'92) preferred it to any of his other cities.

- In the 1220s, the Mongol tsunami was "checked outside [the city] in a great battle waged against [it] by the heroic Jalal ad-Din Khwarazmshah", but which would only delay the Mongol conquest. "Like the Arabs 600 yr.s earlier, the Mongols refrained from sacking Esfahan and butchering its inhabitants. Rather, after acquiring some of the polish and refinement of the Persians, they became patrons of the arts and took some steps to embellish the city." (A famous stucco mihrab in the Jame masjid is Il-Khanid.) The Muzaffarids succeeded the Mongols, and Timur Leng (Tamerlane) took the city in 1388, sparing the city and the locals, but then slaughtered > 70,000 in his response to a revolt, and built a pyramid of their skulls.

- The Timurids were followed by the Qara-Qoyunlu (the 'Black Sheep' Turcomans), but "the fortunes of Esfahan took an upward turn with the arrival of the Safavid dynasty at the turn of the 16th cent. Shah Isma'il (r 1501-'24), the first Safavid, made Tabriz his capital, but would often visit Esfahan where he laid out the spacious park known as the Naqsh-i-Jahan ('the Picture of the World') in the area to the west of the Maidan." His successor, Shah Tahmasp I (r 1524-'76), spent much time at Esfahan, and would reside at the small Timurid palace fronting on to the great Maidan. (See the write-up for the Ali Qapu.) "It was doubtless in this palace that he entertained the Mughal emperor Hemayun when, in 1541, that monarch had temporarily to abandon his throne and seek sanctuary and support in Persia. Six years later, when the Shah's brother Ilkhas Mirza rebelled against him and allied himself with the Ottoman sultan Suleyman the Magnificent, Turkish forces invaded Persia and occupied Esfahan for a time.

- "The Golden Age of Esfahan began during the reign of Shah 'Abbas the Great [r 1588-1629], the most capable and illustrious of the Safavids. Early in his reign, in the intervals /b/ his campaigns against the Turks and other foes, he visited Esfahan on several occasions. The situation of the city, its good climate, and, above all, its distance from any frontier [relative to Tabriz and Ghazvin], led him to transfer his court there permanently from Ghazvin in the spring of 1598. Over the remaining 31 years of his reign, he replanned and largely rebuilt the city, personally supervising a great part of the work. He was extremely well served by his own architects and master-masons, but didn't hesitate to supplement their work by importing artists and artisans from Italy and other European countries, as well as from India and even China. Once again, as in the time of Darius, craftsmen from many lands were brought to Persia to assist in the embellishment of the royal bldg.s, but in this case they were not all subjects of the king. His greatest achievement in Esfahan is undoubtedly the creation of the magnificent monuments which still grace the Maidan-i-[Imam, amongst which this mosque is pre-eminent]. In this task he consciously or subconsciously copied the Seljuqs' 12th cent. achievements at their Maidan-i-Kuhneh or 'Old Square'. Like them, he believed that his capital should have a fitting centre. The Maidan itself is of noble proportions, being 1,674' long and 540' wide.

- "In the course of his campaigns in Azerbaijan, Shah 'Abbas was impressed with the energy and ability of the Armenian inhabitants of the town of Jolfa, on the Aras (Araxes) river. To encourage trade and industry in Esfahan, he determined to [forcibly] transfer several thousand of them to a site on the south side of the Zayandeh-rud" (and did so at 'New Jolfa'. Cont. in the write-up for the Beit-ol Lahm [Bethlehem] church in New Jolfa.) The Shah was "amply rewarded" for the 'resettlement' "by the impetus which these clever traders and craftsmen gave to the commerce and industry" of the city.

- "With the death of Shah 'Abbas in Jan., 1629, the decline of the Safavid empire set in, but it was long before the process of decay became manifest. As for Esfahan, it continued, until the fall of the Safavid dynasty in 1722, to be the great metropolis of the empire. Shah 'Abbas was succeeded by his grandson Shah Safi (r 1629-'42), who was followed by Shah 'Abbas II (r 1642-'66), Shah Sulaiman (r 1666-'94), and the last Safavid, Shah Sultan Husain (1694-1722). The famous Huguenot John Chardin, court jeweller to Charles II, who lived in Esfahan for @ 10 yr.s /b/ 1664 and '77, noted that the city was "as populous as London, which was then, as he rightly remarked, "la ville la plus peuplée de l'Europe". As we know from other sources that London had some 670,000 inhabitants at the close of the 17th cent., we shall not be far wrong if we put the population of Esfahan at a little > 600,000 in those days. According to Chardin, Esfahan had in his time 162 mosques, 48 colleges, 273 hamams, no less than 1,802 caravanserais and 12 cemeteries." (Chardin recorded a couplet he found in one of the royal palaces, which read: "When I was about to marry, the married folk were dumb. Now that I am married, those who are about to marry are deaf." :D )

- "Alas for Esfahan! Its period of glamour and glory was soon to come to a sudden and terrible end. ... Disaster came like a bolt from the blue. From 1720 to '22 Persia suffered a series of shattering blows from the Ghalzai Afghans, the Turks and the Russians. Most of her territory was overrun, and Esfahan itself underwent a terrible siege at the hands of the barbarous Afghans. Muhammad Muhsin, a Persian historian who experienced the siege, has described how the citizens were at length reduced to [cannibalism of the dead]. On one occasion, Muhsin was sent with some others to look for hidden hoards of food. In the course of their search they came upon a cellar filled with sacks which, when they opened them, they found to contain coins worth a fabulous sum. He and his companions were so disappointed at finding $ instead of grain that they left sacks and their contents lying where they had found them." After a siege of seven months and the deaths of 100s of 1000s, the city was forced to surrender, and the Shah abdicated in favour of Mahmud, the Afghan leader, who threw him into prison and slaughtered most male members of the royal family. Fearing a revolt by the Esfahanis, who, despite the ravages of the siege, greatly outnumbered his Afghan troops, Mahmud ordered his men to commit a wholesale massacre. Esfahan has never fully recovered from the combined effects of the siege and this slaughter, in which over 90% of the population lost their lives. [! - I didn't know.] Moreover, large areas of the city were razed to the ground. Mahmud's successor, Ashraf, put the ex-Shah to death in 1727.

- "The famous general Nadr Quli Beg defeated the Afghans, drove them from Esfahan, seized the throne and reigned as Nadir Shah, but made Mashad his capital." (The capital would move to Shiraz under Karim Khan Zand in 1762 and to Tehran in 1786.) In the chaotic period that followed Nadir Shah's assassination in 1747 Esfahan was looted twice, first by the Bakhtiari tribe and later by Afghan rebels and Lurs, thus further adding to its misfortunes and those of its citizens. One James Morier, who visited Esfahan early in the 19th cent., wrote that "one might suppose that God's curse had extended over parts of the city, as it did over Babylon. Houses, bazaars, mosques, palaces, whole streets are to be seen in total abandonment; and I have rode for miles amongst its ruins without meeting with any living creature, except perhaps a jackal peeping over a wall, or a fox running to his hole" ('Persian Cities', 1960). This is hard to believe in light of how well-preserved and lovely the city's early 17th cent. monuments are today, but while "[t]he power and breadth of Shah 'Abbas's vision is still very much in evidence, what remains is just a small taste of what the city looked like at its height" during the early 17th-cent. reign of Shah 'Abbas I. (LP) Wow. Reza Shah Pahlavi is given credit for much of the renovation.

 

- Tourism in Esfahan is less cerebral than in any other city that I toured in Iran. With the exception of the fascinating Jame mosque, several early mosques and shrines and a collection of ancient minarets in the older, northern half of the city, and the adobe ateshkadeh complex at or past the edge of town, Esfahan for tourists is all about a series of exceptional 17th cent. Safavid monuments. In that way, tourism in Esfahan is akin to tourism in Ani (but which is more cerebral), Sivas, Beijing, St. Petersburg or Agra, an exploration of a flowering of art and architecture in a distinctive, magnificent style from a moment in time. Magnificent is truly the best word to describe Esfahan. I've also read that Esfahan has the greatest concentration of Islamic monuments in Iran.

- youtu.be/a9FVrJS4MzU?si=a-iwZjyTpqouJ3NF

- youtu.be/TEHC307aK_E?si=MR6GAoHM4BVrmtJ6

- This vlogger has a suitable level of appreciation and enthusiasm for Esfahan and the local culture.: youtu.be/eVzPH8RT6P0?si=sYuYYensO2U24ulq

 

- I write this is in November, 2024.: In early Jan., 2020, President-elect Trump threatened to target Iranian cultural sites "if Iran retaliates against the U.S." for the assassination of General Soleimani on Jan. 3. He's now set to nominate Fox news troll Pete Hegseth as U.S. Secretary of Defense, who also advocated to hit Iranian cultural sites. I don't know who put that idea in Trump's head, but the Iranian military and the IRGC have famously excavated very deep, extensive, subterranean tunnels and caves to house missile production facilities, etc., and would see no advantage in placing any of their assets at any cultural sites (certainly not after the IDF has repeatedly bombed every mosque, church, hospital, university, etc. in Gaza since Oct. 7, '23). This mosque and that of Sheikh Lotfollah, Esfahan's Jame mosque, the Sheikh Safi-ad Din Khanegah and shrine ensemble at Ardabil, and the Imam Reza shrine in Mashad are the greatest Islamic monuments in the country, and threats to destroy or damage them are nothing but sadistic, unless those threats involve some jealousy as well. But of course any bombing with bunker buster bombs thickly coated in depleted uranium (D.U.), as in Beirut this month, would be even worse, much worse, contaminating the bomb-site forever, causing cancers and birth defects as with Gulf War syndrome, Afghan syndrome, and Balkans syndrome, but worse still as it seems that much more D.U. was used in Beirut. Evil. (I'm not religious, but if I was I might take some interest in the similarity /b/ pentagons and pentagrams, or inverted pentagrams. en.wikipedia.org/wiki/Sigil_of_Baphomet )

 

- I stayed in Esfahan over 9 days, but don't recall anything about the hotel or hostel where I stayed, although it would've been in the 'budget range' (very much so), and European tourists were staying there, more than I'd met in my first month in the country (which isn't saying much). One person I remember was Ellen, a pretty brunette with a hair-lip from Norway, a solo traveler, quiet but adventurous, who recruited my services as a chaperone one evening to accompany her in her search for Sufis. We walked quite a ways and asked anyone we came across who could speak English, but had no luck. It would've been easier to find Christians, Jews or Zoroastrians. (Kermanshah is known for Sufism, but it's officially discouraged in Iran, generally.) I don't know just what she expected from the Sufis, whether or how they would involve her in their observances or their cosmology, but she was on a quest. It seemed she'd come to Iran in a search for enlightenment, or maybe for love.

- "The Islamic Republic of Iran has harassed Sufis, reportedly for their lack of support for the government doctrine of "governance of the jurist" (i.e., that the supreme Shiite jurist should be the nation's political leader)." (Wikipedia) en.wikipedia.org/wiki/Persecution_of_Sufis According to that Wikipedia entry, the persecution and suppression of Sufis in Iran, or at least those in Shi'ite regions, has increased since 2000. Sufis are more or less suppressed across the Islamic world. "Sufism [has been perceived] as emotional and uncontrollable, reaching beyond reason to a state of ecstasy and Truth reached through practices of dancing and physical self-deprivation. It is regarded as a dissenting form of worship at odds with authoritarian power structures." (Wikipedia)

  

I toured the following sights and sites.:

 

Around the Maidan:

1. The MAIDAN: "This huge, open square, laid out in 1612, is one of the largest in the world (500 x 160 m.s), and a majestic example of town planning." (LP) "The mast or pole that was in the centre of the maidan has long since disappeared. Atop this pole, which was @ 25' high, was a target or mark which, on special occasions, was a golden cup; at other times a melon or an apple. It was the practice of the Shah and his nobles to ride at full gallop past the pole, and then, turning back in their saddles in Parthian fashion, to discharge their arrows at their mark. ... The original goalposts [from the Shah's polo ground] are still in place and to be seen at either end of the Maidan," which I don't recall. ('Persian cities')

 

2. The MOSQUE of SHEIKH LOTFOLLAH (1603-1618):

"On the eastern side of the [Maidan] is the superb Masjid-i-Lutfullah [or Lotfollah] aka the Masjid-i-Sadr, the mosque which Shah 'Abbas erected in honour of his saintly father-in-law and which he used for his private devotions. This mosque is much smaller than the Masjid-i-[Emam], but it's an even finer example of what the Shah's architects, builders and craftsmen could accomplish. Its exquisite dome, adorned with lovely arabesques, [and with "pale tiles that change colour from cream through to pink according to the light conditions" {LP}], eclipses in beauty that of its larger neighbour. The interior is covered with tile mosaic rivalled in quality only by similar contemporary work in the ... shrine of Iman Reza at Mashad." ('Persian Cities', 1960) (I didn't make it to Mashad.) The tile-mosaic of the facade has been largely restored but the interior is entirely covered with its original mosaic. The mosque is unusual in that it has no minaret nor a courtyard (as, again, it was private).

- "The portal dedication emphasizes the explicit Shi'a role of the shah as the "reviver of the virtues of his pure ancestors, and propagator of the doctrine of the pure Imams. ... Surface patterns of ceramic shapes, sometimes set into unglazed brick, disguise thick walls which support the single-shell dome (diameter 13 m.s) while turquoise barley-twist cables outlining the full-length squinches lead the eye into the dome. We always wonder how the pattern designer calculated for the diminishing size of the [lozenges] on the dome’s concave surface. No wonder geometry, algebra and mathematics developed in the Islamic world." (Bradt)

- "Sunlight filters through a series of double grilles in the drum, resting on squinches that rise directly from the floor. Each of the 8 pointed arches supporting the dome is outlined by [the said cables] framing a number of inlays with inscriptions or foliage." (AOTIW)

- This mosque is darker, cooler and more intimate than the crowded Masji-e Emam and I took my time to take it all in, and sat by a wall looking up and around, gawking in awe. (Photography in the interior was forbidden.) I should've bought a poster of a photo of the inner dome on sale in a shop or 2 across the Maidan. Here it is.: youtube.com/shorts/i6ymddxcGKs?si=QNKkwKqZCUFDFE_a youtu.be/spSPAKEvFXI?si=xnlMhcpvTFPTnTCQ It's certainly one of the 5 most beautiful buildings I've ever toured. I don't know what most of those five might be, but I know they include the Taj Mahal. So at least 2 of those most beautiful bldg.s were designed by Iranians (or Iranians and Ustad A. Lahori, a Punjabi of Iranian heritage and ethnicity). My top 5 likely includes the Masjed-e Emam as well.

 

-The Maidan (with the Shiekh Lotfollah dome seen at the start): youtube.com/shorts/gJeCuyaYCKc?si=nnoHH8L2QzGaiOcD

 

3. The 'ALI QAPU palace: (See my write-up for my photo taken inside it.)

 

4. The perimeter of the Maidan (i.e. the Emam Khomeini square): "In the centre of the northern side of the Maidan is the high, tiled gateway of the Qaisariyeh, the Imperial bazaar. Flanking this gateway were the two galleries of the Naqqareh-Khaneh where [back in the day] orchestras of trumpets and kettle-drums played violently and discordantly at dusk and again at 2 a.m. [?] [Here a vlogger explores beautiful, restored "VIP" music rooms on the upper floor of this 'gateway' bldg., which were probably closed to tourism in 2000.: youtu.be/llcax66iOCg?si=D_Xn8AykrwfcvU0h ] A line of 2-storeyed bldg.s of uniform, arcaded design runs right @ the square /b/ [the Maidan's] monuments. The ground floor was and still is used to accommodate shops, and dwellings were on the upper floor. Shah 'Abbas housed many of his skilled craftsmen in these bldg.s. ... On great occasions and at times merely for his own pleasure, the Shah would have these bldg.s surrounding the Maidan illuminated with small lamps, of which, we are told, there were no less than 50,000." ('Persian Cities') I bought some good quality books with old photos and quality postcards in shops lining the Maidan, and enjoyed the atmosphere and the views on repeated visits. The LP writes that the square is "(usually) beautifully illuminated" at 8 p.m. when local families visit.

- I patronized a popular cafe on a high, upper level at the NW corner of the square, above and next to the entrance to the bazaar, with great views over the Maidan, and took a few puffs of flavoured smoke from a hookah (although I don't smoke).

 

- The QAISARIYEH or GRAND bazaar (1620): Originally constructed in the 11th cent., this bazaar grew to become one of the largest and most luxurious trading centres in the Middle East, a vaulted, 2-km.-long street linking the older Seljuk neighborhood in the north with the 17th cent. Safavid hood in the south (and with @ 5 km.s of corridors and walkways in total per the LP) and incl. "mosques, tea-shops, hamams and even gardens". Destroyed several times, it dates to the 17th cent. in its current form. I was more impressed with it and its decorative and visibly ancient aspects than any other bazaar that I toured in Iran. commons.wikimedia.org/wiki/Category:Isfahan_Grand_Bazaar#...

- youtube.com/shorts/4-YOa2_aAnI?si=77F1doJg0QcOC7IX

 

- The CHEHEL SOTOUN ('40 Columns') palace and museum (Cheh-hell So-toon, Safavid, 1647): Shah 'Abbas II built this beautiful palace pavilion for coronations (Solayman aka Safi II was crowned within on March 20, 1668) and the reception of foreign embassies, around a small pavilion built for 'Abbas I (57.8 x 37 m.s). 20 16-m.-tall, wooden columns on the large, open verandah (tālār) are reflected in a pool which provides the other 20, hence the name. But another theory has it that "40 was once used synonymously with 'many' in ancient Persian, and still is in some quarters." (LP) commons.wikimedia.org/wiki/File:Chehel_Sotoun,_Isfahan,_I...

- "The 4 columns in the centre [of the portico], surrounding a small basin, rest on bases carved as [stylized] lions, while the alcove at the rear of the portico is decorated with the remains of the mirror-mosaics that, originally, entirely covered the walls." (AOTIW)

- The small, crowded museum within exhibits the obligatory ceramics, old coins, militaria and several Qurans, incl. "one said to be in the handwriting of the 2nd Imam". (LP) Six murals painted on ceramic panels on the interior walls of the banquet hall could be the most famous murals or paintings in Iran. They depict such scenes as:

1. The famous reception of the Mughal Emperor Hemayun, who took refuge in Iran in 1544, by Shah Tahmasp I (r 1524-'76), with a large retinue, musicians and very un-Islamic dancing girls in the foreground. (It's no surprise that this and the two of the other murals that depict banquets were covered up for @ 15 - 20 yr.s following the Islamic revolution. [LP]) It fascinates Indian visitors. Could it be the most famous painting in the country? It's the best represented Persian mural or painting on all the postcard racks. ranasafvi.com/the-famous-humayun-and-shah-tahmasp-fresco-...

2. The reception and entertainment of Walī Moḥammad Khan, Uzbek ruler of Turkistan, by Shah ʿAbbas I, with more dancing girls et al. commons.wikimedia.org/wiki/File:Painting_in_Chehel_Sotoun...

3. The reception by Shah ʿAbbās II of an Uzbek ambassador in 1646. commons.wikimedia.org/wiki/File:Iran,_Chehel_Sotoun,_Cult...

4. The victory of Isma'il I (r 1501-'24) over the Uzbek Saybani Khan at the Battle of Marv in 1510. en.wikipedia.org/wiki/Battle_of_Marv#/media/File:Fresco_c... en.wikipedia.org/wiki/Chehel_Sotoun#/media/File:Chehel_So...

5. A later, Qajar-era mural of a battle, Nadir Shah's victory over the Mughal emperor Mohammad of India at Karnal in 1739 commons.wikimedia.org/wiki/File:Chehel_Sotoun_%D8%B9%D9%8... and

6. Another Qajar-era depiction of a battle, Shah Isma'il's "triumph over the Janissary aga at Chaldiran" (Iranicaonline.org) ? - But Chaldiran was a rout for Selim the Grim's Ottomans on Aug. 23, 1514. commons.wikimedia.org/wiki/File:Painting_in_Chehel_Sotoun... commons.wikimedia.org/wiki/File:A_painting_in_Chehel_Soto...

The walls of the banquet hall are otherwise coated in dazzling decorative detail, of course, with floral arabesques, muqarnas vaulting, etc.

- More murals were discovered in the flanking rooms under a coat of whitewash applied in the Qajar period, incl. landscapes, figural compositions, scenes from Persian poetry with Khosrow and Shirin, et al., etc. (Iranicaonline.org) Two women in one scene in one mural wear garments that are see-through above the waist. (!) commons.wikimedia.org/wiki/File:Sathi.jpg

- Alterations have been made over the centuries. The 20 columns in the porch and the exterior walls behind were coated in reflective mirrors in the renovation of 1706 such that "the mass of structure appear[ed] to be of glass, and when new must have glittered with magnificent splendour." (J.J. Morier)

- The superb gardens, 67,000 m.s2 [formerly @ 7 ha.s], with a large pool, 110 x 16 m.s, are included in the collective Unesco site 'Persian Gardens', designated in 2011, one of nine in Iran. And there's much early-19th-cent., stylized stone sculpture in the round of lions and standing maidens on the grounds too. commons.wikimedia.org/wiki/File:Chehel_Sotoun_%D8%B9%D9%8...

- youtu.be/fVSAFpa1XvM?si=H03IZVoRntBDs323

 

- The HASHT BEHESHT palace (1669, Safavid): (See my comment for my photo taken inside it.)

 

- Safavid BRIDGES across the Zayandeh-rud, incl. the Khaju and the Si-o-SePol: (See my comment for my photo taken on the latter bridge.)

 

- The MEDRESEH-ye CHAHAR BAGH ('School of the Four Gardens'), built by the mother of Shah Sultan Husain, previously known as the Medrese-ye Madar-e Shah ('Seminary of the Shah's mother'), and completed in 1715, is "one of the most beautiful and attractive of the monuments of the whole Safavid era." It includes a mosque with a dome similar to that of the Masjed-e Emam but smaller, and 160 rooms behind rows and rows of pointed-arched eivans, all covered in fine tiles with arabesques, etc. Allegedly Shah Husain spent the night before his execution in 1727 (by the Afghan warlord Ashraf) in one of the small rooms or cells (one of the eivans) looking out onto the courtyard. (I've read that a scene in Pasolini's 'Arabian nights' was filmed in that courtyard.) I walked and gawked through it at least a few times in transit.

- I also took a look @ the former early 18th-cent. caravanserai which became the luxury Abbasi Hotel in 1955 with its fine courtyard and which is handy to the medreseh.

 

- The VANK CATHEDRAL aka the Holy Savior Cathedral aka the Church of the Saintly Sisters (Armenian Apostolic, 1606) and museum, the BEIT-OL LAHM (Bethlehem) aka Bedkhem church (Armenian, 1628), and NEW JOLFA (the Armenian quarter): (See my comment for my photo taken in the Beit-ol Lahm church.)

 

- The GOLESTAN-E SHOHADA cemetery: (See my comment for my photo taken there.)

 

- The KETER DAVID SYNAGOGUE (Kenisa-ye Keter David aka the 'Cathedral Synagogue' aka the Kanise-ye Esfahan [per the LP], 1940): I visited this relatively large, modern synagogue one evening or late one afternoon, @ 800 m.s SW of the Maidan, as it had an entry in my LP guide (the only synagogue with a mention, despite the importance of Judaism to the city's early medieval history, see above). Built in the 'Pahlavi style', I've read that it houses 500-yr.-old copies of the Torah written on vellum, and has a popular mikveh (or 'miqwa', 1944). This article includes photos taken inside.: en.shafaqna.com/171487/living-conditions-are-now-better-t... Sadly, my visit involved another miss a bit similar to that in the Falak ol-aflak in Khorramabad, one of my bigger misses in the country. The bldg. was open, I walked in and immediately met some very friendly, warm, and welcoming locals. My memory's fuzzy but I recall it was wide with pews or rows of chairs (the latter), and with a friendly, grinning woman sitting at the left. The people inside and I had a discussion and they were happy to talk about their lives in Esfahan. I can only paraphrase, but they said they were happy there and had no desire to leave for Israel nor anywhere else. (Again, these are 'the Children of Esther', members in a community with roots that run very deep in the country, back to the early 1st mill. B.C. The 'Aryans', aka Arya, the ancestors of the Persians themselves and the Kurds, arrived only @ millenium or so earlier.) It's possible they were just being charming and agreeable, but they were open, candid and seemed entirely sincere. (This was in 2000, which seems like a long time ago in this context, but this CNN article from 2015 is consistent with my impression.: www.cnn.com/2015/03/11/middleeast/iran-jews-esfahan/index... ) I can't recall what else was said, but near the end of the discussion I remarked that the synagogue seemed relatively new and that there must be older, much more historic synagogues in town, and they responded "Oh yes", nodding with eyebrows raised, etc. and one older man offered to take me to visit some on a tour in his car for a fee. I had the impression they would've been hard to find and to access otherwise, hidden away in alleyways (even Armenian churches in New Jolfa were a trick to find) but that was likely an assumption. It was a fair one (as I explain below). Whatever his fee was it was very reasonable, @ as little as the equivalent of $10.00 or more, and I was tempted but I was on the tightest budget ever and had to decline. (I was paying @ $5.00 per night for a bed most nights, albeit in the cheapest or the worst digs. Most sights and sites were free and every dollar saved prolonged my trip.) I've wondered ever since what he would have shown me. Well the internet to the rescue! I've learned that there are from 16 to 24 synagogues in Esfahan, 7 of which are registered in the list of National monuments of Iran, and that at least 8 are in a cluster in a neighborhood named Joubareh, aka Yahudiyeh (per Google maps) in the older, Seljuk part of town, only 150-400 m.s NE of the world-famous Jame mosque. Most date from the 19th and 20th cent.s (many built over older synagogues), consist of fired mud-brick with adobe cladding, and most have octagonal skylight-towers, some visibly ancient, through which sunlight shines down on the cantor and the dukhan or bimah (typically 3 x 3 m.s) at the centre of each sanctuary. "The entire interior space of the synagogue is “separated” from the outside world and has minimal connection to it. To reach this space, one must follow a path, one that is generally dark and long; a path that cuts off the ongoing connection with the mortal world and prepares one for a renewed “presence”; a presence before the creator of light and illumination." www.7dorim.com/en/pictures/joubareh-neighborhood-isfahan-... maps.app.goo.gl/XaYnbSL9e5SmBD9j6 The Golbahar Mohammad Safari synagogue (8th cent.), @ 100 m.s SW of the Imam Ali square, is said to be the oldest in the city, although apart from an ancient plaque and its stone-carved dukhan, it appears almost new. youtu.be/eOEAhiywLAk?si=WrDl7mD54_29r4-7 The loveliest of the city's synagogues is the Molla Nisan (early 20th cent.) in Joubareh, with its muqarnas vaulting, Persian floral frescos, etc. www.7dorim.com/en/pictures/the-molla-nisan-synagogue-of-i... So I imagine that that man would've taken me to the Golbahar synagogue and then to Joubareh to show me @ the synagogues there, most of which (all?) are locked up today, and many hard to find. And of course I regret declining his offer. (Several in the site in the next link are unbeknownst to Google maps.)

- Here's a site that's a vault of photos taken in the synagogues in Joubareh, etc.: www.7dorim.com/en/?s=Esfahan

- According to this article re the 'Molla (Mulla) Yaghoob (Jacob) synagogue' archive.diarna.org/site/detail/public/782/ , geniza records from Cairo suggest that Persian communities in ancient times had been quite large. While the community was often highly respected, there were times when its members were under duress to convert, such as during the reign of 'Abbas II, through the threat of confiscation of their inheritance. "By 1889 there were only @ 400 Jewish families left in Esfahan and most were poor. The Alliance Israelite Universelle established a school in the city in 1901. By 1968 the school had expanded to provide both a high school and an elementary school for Jewish students. ... Of the 18 functioning synagogues, now only one [the Keter David] is in use" (although the Golbahar looks to be in occasional use, at least, in the video in the 3rd-last link above).

- Here a vlogger explores and films at Joubareh. (The lovely panel of 12 tiles [which looks to be Qajar in style] with 2 angels and the Decalogue above an entrance at the 42 sec. pt. was recently removed or stolen, per photos on google maps.): youtu.be/8XSDI8BigmY?si=ZiAQB04ZCNykooNF

- youtu.be/MhJ16uH0ETI?si=f15RpKuz0LNMuDH9

 

- Watch 'Jewish journey to Iran', an interesting discussion on 'Israel Hayom' /b/ a guy with a Buffalonian accent and a Jewish columnist re her two visits to Iran, specifically to Jewish communities in Tehran, Hamadan and Esfahan.: youtu.be/MHcugV6vgDU?si=Wj9kLWrbqPb5neh8 She was impressed. She's critical, but considers that Iran is filled with "beautiful contradictions", and when asked what surprised her most on her trip (at the 11:40 min. pt.), she (very) readily responds: "How much I loved the country. Aside from Israel, I've never fallen that deeply in love with a country. ... The people, the mentality, the Persian and the Jewish mentality are quite alike. I mean we're very academic, very family-oriented, warm, respectful people, both of us, and I felt a strong connection to the people, and it's beautiful." But she says (at the 45 sec. pt.) that before she visited she rarely thought of Iranian Jews "outside of a pogrom context." Travel's always the best education. (A 2nd cousin of mine repeats a great quote. [I forget from whom.]: "I don't like those people much. I'll have to get to know them better.")

 

- All that said, the main challenge facing Iranian Jewry today is their low population (only 9,826 in 2016 according to a census, although the largest in the Middle and Near East after Israel), and the strict prohibition against Muslim apostasy. Their population can only grow from within or from marriage to foreigners who would then immigrate, a tall order. A far greater number of Iranian Jews live in Israel today than in Iran.

- youtu.be/dUP571KQyRQ?si=Ggmhr_H46uewaYRp

 

- The MASJED-E JAME, the 11th-18th cent. 'Museum of Islamic archictecture': (See my comment for my photo taken in an eivan in that mosque.)

 

- The IMAM ALI MINARET and MOSQUE (Seljuk, 1118-'57): This incredible minaret, the oldest in Esfahan, is 52 m.s high (I've also read 48), 2 m.s shy of the Sarban minaret near Joubareh (if so), the tallest in Esfahan province. A tapering cylindrical shaft built entirely of brick with decorative brick-work in recess, a prominent 'girdle' or balcony near the top, and 4 Kufic inscriptions, 3 highlighted with blue, glazed tiles, it was built together with the Imam Ali mosque during the reign of the Seljuk Khan Sanjar (r 1118-1157). The mosque was designed in the classic 4-eivan plan with a domed sanctuary in the qibla wing, and was renovated during the reign of Shah Isma'il I (1501-'24), much of it covered in tiles with floral and geometric motifs in blue, turquoise and white, a band with a Kufic inscription on the exterior of the dome, etc. www.archnet.org/sites/1611

- "The Chihil Dukhtaran and other Seljuq minarets [such as the Ali minaret] appear to have had considerable influence on the successive Ghurid victory towers built over Afghanistan and North of the Indian Subcontinent in the 12th to 13th cent.s." www.archnet.org/sites/1614

 

- The IMAMZADEH HARUN-e-VILAYET (Safavid, 1512-'13, restored in 1656-'57): "There are many accounts of Harun Vilayet," the man buried within, including that he's the son of the 10th Imam, the son of the 11th, the grandson of the 6th, and of the 7th. Whoever he was, his shrine is "the most important historical structure related to the early Safavid era" and "greatly influenced Safavid Esfahan's urban design in the 16th cent. The square of Harun-i Vilayet was at the centre of the city from the time of the reign of Shah Isma'il, the first Safavid ruler, until Shah 'Abbas I shifted the focus to the Maidan-i Shah in 1590." The shrine's construction is "attributed to Mirza Shah Husain, a vassal of Durmish Khan Shamlu, Isfahan's governor under Safavid Shah Ismail I." www.archnet.org/sites/3904 The interior is "only accessible during performances" of passion plays (Archnet), and was closed when I was there. Interesting murals and paintings with figural compositions of Ali, Fatima et al. adorn the walls of the antechamber as seen on google maps. Devotions here are reputed to work miracles. Some Armenian Christians worship here as well (?).

- Unusually, in 2000, huge (roof-high), very non-iconoclastic (un-Islamic?) portraits of Khomeini and Khamenei loomed to the left and right, respectively, of the ornate, tile-clad eivan in the entrance portal to the medreseh (adjoining the shrine itself), beside and beneath the minaret of Imam Ali. (They reminded me of Ataturk's cult of personality. I'll scan a photo.)

 

- the IMAMZADEH JA'FAR (Il-Khanid, 1320s): This slender, free-standing, octagonal tomb tower was built for a descendant of the 5th Imam. (For some strange reason, a Wikipedia entry writes at length that the occupant was a famous companion of Muhammad [who was also entombed in Jordan]. - ?) It's built with yellow, fired brick, has 2 impressive bands of tile mosaic inscription @ the top, and looks fairly new. (I don't recall it, but I took a photo of it.) www.archnet.org/sites/1617 See this older photo of the bands of tiles from the Smithsonian and be amazed at how much and how well it's been restored since it was taken.: www.si.edu/object/archives/components/sova-fsa-a-06-ref28...

 

- The DARB-e-IMAM ('The Shrine of the Imams', Qara Qoyunlu, from 1453, much of it restored in the 17th and 18th cent.s): This is a funerary complex with 2 shrines, a mosque, a mausoleum with a royal cemetery, and a stone sculpture that I photographed in its courtyard of a lion with a man's head in its open mouth. The cemetery dates to the Seljuk era and "[t]he first bldg. in the complex was built [in 1453 by Jahan Shah, two yr.s after Esfahan fell to the 'Qara Qoyunlu', to house the tomb of his mother, and] ... as an Imamzadeh for two saints, Ibrahim Tabatabai and Zayn al-'Abidin Ali, [alleged] descendants of Ali ibn Abi Talib", THE Ali, Muhammad's son-in-law, the 4th Imam, "through Ja'far al-Sadiq", the 6th. 12 more of Ali's descendants are buried there according to tradition. The complex grew to become a venerated burial ground for Safavid princes and dignitaries. "Shah 'Abbas I exhumed the remains of his predecessor Shah Tahmasp, who was defiled by Mongols in Mashhad," and reburied him there. The complex is known for the "brilliance of quality and colour of [its] early Timurid tile work" and its plaster inscription friezes. Its raised tile mosaic patterns and thuluth inscriptions were an influence on later Safavid architects. www.archnet.org/sites/3901

 

- The DARDASHT MINARETS and the TOMB of SULTAN BOKHT AGHA (late 14th cent.): The occupant Sultan (the wife or queen of the Shah and the niece of the last Injuid ruler, Sheikh Abu Ishaq Inju, executed by her husband or her father-in-law in 1357, and celebrated in Persian literature, incl. in the works of Hafez) was married to the Muzaffarid Shah Mahmud Ibn Amir Mobarez al-Din Muhammad, who, "although he was fascinated by [her] perfection," murdered her in a drunken rage one night during Hamadan, and then blamed her for an alleged plot to (somehow) capture and surrender him to his enemy Shah Shoia Ibn Amir Mobarez alDin Muhammad, for whom she would open the gates of Esfahan, all "to avenge the blood of her uncle." An inscription on her tomb reads: "This is the sacred stone which was created by the Great Khatun Sultan Bokht Agha, the daughter of Al-Amir Khosrow Shah. May God grant her success after her death in Ramadan in the year 753." According to popular legend, the Sultan foresaw that her husband would murder her at Ramadan that year, and she ordered her own tombstone and wrote her own epitaph. I've also read that the mausoleum was built in 1375 by her husband the Shah's successor, Shah Shoja Mozaffari, who imprisoned her husband and conquered Esfahan, and that he built it "to honour [the Sultan's] bravery." (I knew none of this then.)

- The twin, cylindrical minarets (15 m.s tall) and the dome of the mausoleum are built in fine, yellow fired brick with interlocking geometric designs and Kufic inscriptions in lines of turquoise and azure glazed bricks and faience, but much missing from the pattern on the dome in 2000. I saw a tall portal topped by twin minarets, one broken and truncated, the other with a crown or 'girdle' near the top (as seen in this photo www.archnet.org/sites/1615 ). Both the broken minaret and the dome have been so well-restored with missing parts replaced since (as seen in photos on-line) that it's hard to believe they weren't entirely intact these past 700 years. The complex includes a large courtyard with a fine eivan that leads to the tomb.

- youtu.be/UgrB3XPLxgk?si=tP0nNDfC1RPTw77Z

- I was taken on a tour through the back-streets and alleyways in neighborhoods just west of the Jame mosque (although all these many years I thought we drove north of the mosque) on the back of the seat of a motorbike (see my write-up for my photo taken at the Jame mosque) on which I saw a photogenic, new mosque (I've read that the number of mosques in Iran has increased from @ 25,000 in 1979 to @ 75,000 today) with a large, onion dome above a tall drum with tall windows, not yet tiled, and the dome of this old tomb with the truncated minarets, and either asked to stop to tour it or returned to it later. (I looked [and looked] for these needles in a haystack on google maps, but found the tomb and minarets while checking a list of sites in town in 'Persian Cities'.) Many old houses with ancient balconies and courtyards with elaborate porches or talars, incl. many old fixer-uppers, were seen on that tour too. Impressive interior walls and doors decorated with stucco were exposed in ruins here and there, including one beside that new mosque. I took a photo of an impressive wall of old windows made with stained glass and wooden panes in a ruined courtyard which has not only been restored since, it's now the 'Javaheri Historical House'. youtu.be/Z3Va46LyWEo?si=cZYv--Z4POHKvs9M

- This short video gives a good impression of the time capsuley quality of those old neighborhoods near the Jame mosque.: youtu.be/wHfsufNIZa0?si=WlEMEFOJ0mfonP5E

 

- The ATESHKADE (or ĀTAŠKADA)-ye ESFAHAN (Zoroastrian fire-temple): This ancient adobe complex, said to be that of a Sassanian Zoroastrian ateshkade (ātaškada), is perched atop a 105-m.-high hill @ 7 km.s west of town which affords good views back to the city and of the Zayandeh-rud. It was threatening to rain when I was there, and I took some good photos of structures at the top of the hill with the dark clouds behind. (I'll scan and upload one.)

- The complex includes the remains of a citadel consisting of @ 20 rooms or small bldg.s, several with the classic chartaq, 'four-arch' floor plan, characteristic of Sassanian fire-temples. (Wikipedia) The Arab historian Masudi visited the site in @ 1970, and "recorded [a] local tradition that the [temple] was converted from one of idol worship to fire worship by King Yustasf (aka Vishtaspa, the patron of Zoroaster) when he adopted the religion of the Magi." Since then, carbon-14 tests have revealed that the oldest elements of the temple (or fortress? whatever it was) date from the Elamite period (!).

- The most distinctive feature of the complex is a plain, adobe, circular tower atop the hill with one door and 7 windows. It "appears to have been a watch-tower" within which a fire served as a beacon, and may date to the Islamic period. It's been partly reconstructed in modern times. (Wikipedia) upload.wikimedia.org/wikipedia/commons/8/8c/Atashgah_Isfa... According to a brochure, the complex is at 1,680 m.s above sea level and occupies an area of @ 36,000 m.s2.

- itto.org/iran/itemgallery/atashgah-zoroastrian-fire-templ...

- "The bldg.s [in the complex] were used by members of Esfahan's Isma'ili community in the 10th cent. to avoid tax collectors." I relate.

- I'd forgotten, but I wrote on the back of a photo that I walked the 7 or so clicks west to this site.

- After scrambling up to and @ the top and taking it all in, I headed east to the Manar Jomban (but missed a famous pigeon tower or 2 in the area).

- youtube.com/shorts/wy5991letwk?si=HuSQ0Nb4uoEOHzHl

 

- The MANAR JONBAN (Il-khanid, I337, and Safavid): A shrine built over the tomb of the early 14th cent. gnostic Amu Abdollah Karladani, @ 7 km.s west of the city centre, is known as Manar Jonban, 'Shaking Minarets'. Twin minarets stand at the corners of the roof of the 10 m. tall shrine with its single eivan. When one shakes one minaret from within at the top, causing it to wobble or sway back and forth, its twin does so as well at the same frequency. "Although by no means unique in this respect, these 'Shaking Minarets' are probably the most famous of their kind. The minarets [which at 7.5 m.s each aren't so tall,] probably date from the late Safavid period, while the tomb beneath them was built in the 14th cent." (LP) The Doppler effect seen here is a function of the use of light-weight materials in the construction of the minarets, their low height, their distance from one another, and the installation of wooden 'spreaders' in the upper and lower parts of the minarets. The architect designed them specifically for this effect. (That said, local legend has it that both minarets shake as Abu Abdollah shakes in his grave "with fury at being disturbed yet again.") I climbed up a flight of stairs to the roof, and then climbed up a minaret, shook it by leaning back and forth, causing it to sway, and observed its twin get into the act, so I can confirm the reports. (A visit here is a bit like a trip to 'Magnetic Hill' in Moncton on some level.) Tourists aren't permitted to climb up and mess with the minarets anymore, so the custodian puts on a demonstration 5 x a day.

- youtu.be/AJDatkvuXIo?si=Hod-O9Dbshu8jMKB

 

- I had a memorable exchange with a man in a mosque in Esfahan, and was about to include the mosque's name in the following account of the exchange (seeing as I'm writing this in 2024, 24 yr.s later), but I've thought better of it. I was looking around within it, taking in the details, as is my wont, and spoke briefly with a local man who suddenly and very kindly offered to help me to access a portion of it that was closed to the public at the time, about which I knew nothing. (This isn't to say that it wasn't closed to the public at all times in 2000, nor that it isn't closed to the public today. I wouldn't know.) He indicated that I should wait there for him and left for a few minutes. I later learned that he'd gone to look for the caretaker or custodian, the man with the keys, which I gathered from his limited English and his body-language as follows. When he returned he shrugged his shoulders, shook his head, and made a gesture with one arm (his left I think) extended outwards and with the palm of his right hand facing up and positioned close to the crook in his left, outstretched arm, while pointing the thumb of his right hand a few times toward the space /b/ the 2nd and 3rd fingers of that hand and to the crook in his left arm. (See how a picture is worth a thousand words?) He was imitating the action of injecting a needle into his outstretched arm, and was efficiently and effectively communicating that the caretaker of this famous mosque was unavailable to admit me to the said wonderful but mysterious locked portion of it because he was SHOOTING UP! What the ...?! Wow. That's how bad the situation had become locally with the flood of opiates across the Afghan border only @ 900 km.s to the East. I'd heard that this had become a real problem for Iran, and I'd already come across a junkie's needle(s) in an adobe hollow of sorts at Susa, and I think it was at Tappe Sialk where some kids pointed out some needles in a similar spot, and I then found them by the toilet in a mosque at Firouzabad a few weeks later. I shouldn't have been so surprised. Milk from the seeds of poppies grown in the vast, rolling poppy fields of Afghanistan (which have grown in total area to that of Rhode Island) has been converted to opium and morphine since ancient times, and increasingly to heroin since the late 19th cent. Annual Afghani production rose from @ 100 tons in the 70s to 2,000 in 1990, the year of the "conclusion" of the C.I.A.'s 10 year 'secret war' against the Soviets with the Afghan Mujahideen, "Operation Cyclone", and to 4,600 tons by 1999. (The Taliban famously attempted to destroy or greatly reduce production in 2000, the year of this trip, and achieved "an almost overnight drop to 185 tons harvested [in 2001]", but that just wouldn't do, and the U.S. invaded later that year, very coincidentally, hot on the heels of 9-11.) Afghanistan is now said to be "the source of over 90% of all the world’s illicit opium." mronline.org/2021/06/29/geopolitics-profit-and-poppies-ho... I'd heard or read that Iranian authorities had made inquiries (to their credit) with Western governments in the late 90s as to how they might address and seek to reduce opiate abuse and mitigate the levels of addiction Iran was facing. I also heard or read that "if the mullahs have resorted to asking for help or advice from the West, you know the situation MUST be bad." I heard that the situation in the city of Kerman, further east (which I didn't visit) was especially bad. Someone, somewhere that trip told me that Afghani suppliers had been training camels to run supply routes while addicting them to heroin, for which they would book it back and forth across the desert in the west and SW for their fix, laden with heroin. And to think that this was less than a year before 9-11, the American invasion of Afghanistan, and the expansion of opiate production to unprecedented levels.

- I certainly hope, of course, that that caretaker or custodian managed to turn things around and overcome his addiction to one of the most powerfully addictive drugs out there (at least in 2000). It's not a habit you can maintain without losing control of your life, so I assume his employers or supervisors learned about his problem and that either he prevailed against it or was let go.

My LE Wedding Cinderella Doll has been fully deboxed. She is lying down on the floor, to show off the construction and extent of her gown. First the skirt is folded behind her, and her veil is laid out fully extended behind her. Then her skirt is fully extended. Then the outermost layer is lifted over her head, showing the second layer underneath.

 

On my second attempt to get the the Limited Edition Wedding Cinderella 17'' Doll from eBay, I finally got her! I got her with the help of a fellow collector. She is #450 of 500, and was originally sold by the Japan Disney Store. There is a Japanese sticker on the bottom of the box. She was shipped double boxed, and very well packed. She arrived in perfect condition.

 

She is very beautiful, and has a serene expression, rather than the grumpy pout of the LE Ballgown Cinderella doll. Her lips have a slight smile, which is part of why she has a more pleasant expression than the other doll, who shares the same face mold. She is glancing in the opposite direction of the Ballgown Cinderella, and her skin has a matte surface, rather than the shiny pearly surface of the Ballgown doll. Her pale yellow wedding gown has many differently sized and colored rhinestones enhancing the printed floral pattern. There are also several small jeweled plastic butterflies in the skirt, hidden amongst the flowers. The decorations continue throughout the back of the dress. There are also faux pearl buttons on her sleeves and on the back of her bodice. Her skirt is very full with a long train, and is in three differently colored layers. Under her skirts is a 3/4 length single layer tulle petticoat. Attached to her hair is an oversized pale yellow sheer chiffon veil. She has golden earrings and a jeweled golden tiara. Her wedding ring is a floral design with five golden beads; it is pinned to her hand. She has the old style legs, with fixed ankles. She is wearing simple ivory heels, with no decorations.

 

I will be posting a full set of detailed photos of this doll. She will be shown boxed, during deboxing, and fully deboxed, both by herself and with other Disney Store dolls.

 

Cinderella Limited Edition Royal Wedding Doll - Live Action Film - 17''

US Disney Store

$500.00

Item No. 6003040901179P

 

Released and Sold Out online March 13, 2015 (US and Europe)

Released and Sold Out online April 3, 2015 (50 units sold in Japan)

Purchased second hand April 17, 2015

Received April 21, 2015

#450 of 500

 

Butterfly

The Disney Store presents the Disney Film Collection Limited Edition Cinderella Wedding Doll. Inspired by her royal wedding in the new Disney live action film, this heirloom bride is a stunning vision to behold in her bejeweled ivory gown.

 

Magic in the details...

 

Please Note: Purchase of this item is limited to 1 per Guest.

 

• Numbered Limited Edition of 500

• Certificate of Authenticity

• Bridal gown of shimmering pale gold organza layered over ivory satin

• Gown embellished with delicate floral artwork, multicolored rhinestones, and sculptured, jeweled butterflies with iridescent wings

• Pearl buttons enhance the back of the gown and sleeves

• Flowing, full-length chiffon veil

• Golden tiara with intricately sculptured and jeweled pearlescent flowers

• Pearl toned wedding ring

• Delicate floral earrings

• Molded ivory shoes

• Display stand included

• Meticulously designed and crafted by Disney Store Artists to ensure every detail was captured

• Arrives in a dramatic full-length window presentation box with fold open ''doors'' and magnetic closure

• Inspired by Disney's live-action movie Cinderella

• Part of the Disney Film Collection

 

The bare necessities

 

• Intended for adult collectors - Not a child's toy

• Plastic / polyester

• 17'' H

• Imported

 

Safety

 

WARNING: CHOKING HAZARD - Small Parts. Not for children under 3 years.

The size and extent of the Roman Empire required a professional standing army, and although Rome was not always at war, the troops had to be in a perpetual state of readiness. Training exercises, maneuvers, and drilling thus occupied much of the Roman soldier's time. Parades or tournaments, too, played an important part in maintaining morale and fighting effectiveness. These tournaments - known as the hippika gymnasia - involved mock battles in which the fighters were provided with highly decorative equipment, including masked helmets. This mask has the features of a handsome young man wearing an elaborate diadem, but others present the faces of easterners (Parthíans), women (Amazons), or mythical figures (Medusa).

 

Roman, 2nd century CE. No provenance.

 

Met Museum (Collection of Shelby White and Leon Levy), New York (L.2007.8.1)

This little study is an extention of the 2 Interlocked Tetrahedra #3 compound. It is possible to add more tetrahedra in the space along the 2 fold axis. It is important, that the first and last tetrahedron are interlocked, to get a stable compound. The width of the modules decreases if I add more tetrahedra to it.

I found a simple general equation for the right paper size:

length : width = n/sqrt(3) : 1 , with n the number of tetrahedra

 

So here: top left n=2 length:width = 1.155 : 1

top right n=3 lenght:width = 1.732 : 1

bottom left n=4 length:width = 2.309 : 1

bottom right n=5 length:width = 2.887 : 1 and so forth...

 

All compounds can be extended to a chain of tetrahedra, like the 2 Interlocked Tetrahedra #3 .

 

Folder: Dirk Eisner

Designer of the units: Francis Ow, Tomoko Fuse

n=2 12 modules, n=3 18 modules, n=4 24 modules and n=5 30 modules

  

A banana is an edible fruit, botanically a berry, produced by several kinds of large herbaceous flowering plants in the genus Musa. (In some countries, bananas used for cooking may be called plantains.) The fruit is variable in size, color and firmness, but is usually elongated and curved, with soft flesh rich in starch covered with a rind which may be green, yellow, red, purple, or brown when ripe. The fruits grow in clusters hanging from the top of the plant. Almost all modern edible parthenocarpic (seedless) bananas come from two wild species – Musa acuminata and Musa balbisiana. The scientific names of most cultivated bananas are Musa acuminata, Musa balbisiana, and Musa × paradisiaca for the hybrid Musa acuminata × M. balbisiana, depending on their genomic constitution. The old scientific name Musa sapientum is no longer used.

 

Musa species are native to tropical Indomalaya and Australia, and are likely to have been first domesticated in Papua New Guinea. They are grown in at least 107 countries, primarily for their fruit, and to a lesser extent to make fiber, banana wine and banana beer and as ornamental plants.

 

Worldwide, there is no sharp distinction between "bananas" and "plantains". Especially in the Americas and Europe, "banana" usually refers to soft, sweet, dessert bananas, particularly those of the Cavendish group, which are the main exports from banana-growing countries. By contrast, Musa cultivars with firmer, starchier fruit are called "plantains". In other regions, such as Southeast Asia, many more kinds of banana are grown and eaten, so the simple two-fold distinction is not useful and is not made in local languages.

 

The term "banana" is also used as the common name for the plants which produce the fruit. This can extend to other members of the genus Musa like the scarlet banana (Musa coccinea), pink banana (Musa velutina) and the Fe'i bananas. It can also refer to members of the genus Ensete, like the snow banana (Ensete glaucum) and the economically important false banana (Ensete ventricosum). Both genera are classified under the banana family, Musaceae.

 

DESCRIPTION

The banana plant is the largest herbaceous flowering plant. All the above-ground parts of a banana plant grow from a structure usually called a "corm". Plants are normally tall and fairly sturdy, and are often mistaken for trees, but what appears to be a trunk is actually a "false stem" or pseudostem. Bananas grow in a wide variety of soils, as long as the soil is at least 60 cm deep, has good drainage and is not compacted. The leaves of banana plants are composed of a "stalk" (petiole) and a blade (lamina). The base of the petiole widens to form a sheath; the tightly packed sheaths make up the pseudostem, which is all that supports the plant. The edges of the sheath meet when it is first produced, making it tubular. As new growth occurs in the centre of the pseudostem the edges are forced apart. Cultivated banana plants vary in height depending on the variety and growing conditions. Most are around 5 m tall, with a range from 'Dwarf Cavendish' plants at around 3 m to 'Gros Michel' at 7 m or more. Leaves are spirally arranged and may grow 2.7 metres long and 60 cm wide. They are easily torn by the wind, resulting in the familiar frond look.

 

When a banana plant is mature, the corm stops producing new leaves and begins to form a flower spike or inflorescence. A stem develops which grows up inside the pseudostem, carrying the immature inflorescence until eventually it emerges at the top. Each pseudostem normally produces a single inflorescence, also known as the "banana heart". (More are sometimes produced; an exceptional plant in the Philippines produced five.) After fruiting, the pseudostem dies, but offshoots will normally have developed from the base, so that the plant as a whole is perennial. In the plantation system of cultivation, only one of the offshoots will be allowed to develop in order to maintain spacing. The inflorescence contains many bracts (sometimes incorrectly referred to as petals) between rows of flowers. The female flowers (which can develop into fruit) appear in rows further up the stem (closer to the leaves) from the rows of male flowers. The ovary is inferior, meaning that the tiny petals and other flower parts appear at the tip of the ovary.

 

The banana fruits develop from the banana heart, in a large hanging cluster, made up of tiers (called "hands"), with up to 20 fruit to a tier. The hanging cluster is known as a bunch, comprising 3–20 tiers, or commercially as a "banana stem", and can weigh 30–50 kilograms. Individual banana fruits (commonly known as a banana or "finger") average 125 grams, of which approximately 75% is water and 25% dry matter.

 

The fruit has been described as a "leathery berry". There is a protective outer layer (a peel or skin) with numerous long, thin strings (the phloem bundles), which run lengthwise between the skin and the edible inner portion. The inner part of the common yellow dessert variety can be split lengthwise into three sections that correspond to the inner portions of the three carpels by manually deforming the unopened fruit. In cultivated varieties, the seeds are diminished nearly to non-existence; their remnants are tiny black specks in the interior of the fruit.

 

Bananas are naturally slightly radioactive, more so than most other fruits, because of their potassium content and the small amounts of the isotope potassium-40 found in naturally occurring potassium. The banana equivalent dose of radiation is sometimes used in nuclear communication to compare radiation levels and exposures.

 

ETYMOLOGY

The word banana is thought to be of West African origin, possibly from the Wolof word banaana, and passed into English via Spanish or Portuguese.

 

TAXONOMY

The genus Musa was created by Carl Linnaeus in 1753. The name may be derived from Antonius Musa, physician to the Emperor Augustus, or Linnaeus may have adapted the Arabic word for banana, mauz. Musa is in the family Musaceae. The APG III system assigns Musaceae to the order Zingiberales, part of the commelinid clade of the monocotyledonous flowering plants. Some 70 species of Musa were recognized by the World Checklist of Selected Plant Families as of January 2013; several produce edible fruit, while others are cultivated as ornamentals.

 

The classification of cultivated bananas has long been a problematic issue for taxonomists. Linnaeus originally placed bananas into two species based only on their uses as food: Musa sapientum for dessert bananas and Musa paradisiaca for plantains. Subsequently further species names were added. However, this approach proved inadequate to address the sheer number of cultivars existing in the primary center of diversity of the genus, Southeast Asia. Many of these cultivars were given names which proved to be synonyms.

 

In a series of papers published in 1947 onwards, Ernest Cheesman showed that Linnaeus's Musa sapientum and Musa paradisiaca were actually cultivars and descendants of two wild seed-producing species, Musa acuminata and Musa balbisiana, both first described by Luigi Aloysius Colla. He recommended the abolition of Linnaeus's species in favor of reclassifying bananas according to three morphologically distinct groups of cultivars – those primarily exhibiting the botanical characteristics of Musa balbisiana, those primarily exhibiting the botanical characteristics of Musa acuminata, and those with characteristics that are the combination of the two. Researchers Norman Simmonds and Ken Shepherd proposed a genome-based nomenclature system in 1955. This system eliminated almost all the difficulties and inconsistencies of the earlier classification of bananas based on assigning scientific names to cultivated varieties. Despite this, the original names are still recognized by some authorities today, leading to confusion.

 

The currently accepted scientific names for most groups of cultivated bananas are Musa acuminata Colla and Musa balbisiana Colla for the ancestral species, and Musa × paradisiaca L. for the hybrid M. acuminata × M. balbisiana.

 

Synonyms of M. × paradisica include:

A large number of subspecific and varietial names of M. × paradisiaca, including M. p. subsp. sapientum (L.) Kuntze

Musa × dacca Horan.

Musa × sapidisiaca K.C.Jacob, nom. superfl.

Musa × sapientum L., and a large number of its varietal names, including M. × sapientum var. paradisiaca (L.) Baker, nom. illeg.

 

Generally, modern classifications of banana cultivars follow Simmonds and Shepherd's system. Cultivars are placed in groups based on the number of chromosomes they have and which species they are derived from. Thus the Latundan banana is placed in the AAB Group, showing that it is a triploid derived from both M. acuminata (A) and M. balbisiana (B). For a list of the cultivars classified under this system see List of banana cultivars.

 

In 2012, a team of scientists announced they had achieved a draft sequence of the genome of Musa acuminata.

 

BANANAS & PLANTAINS

In regions such as North America and Europe, Musa fruits offered for sale can be divided into "bananas" and "plantains", based on their intended use as food. Thus the banana producer and distributor Chiquita produces publicity material for the American market which says that "a plantain is not a banana". The stated differences are that plantains are more starchy and less sweet; they are eaten cooked rather than raw; they have thicker skin, which may be green, yellow or black; and they can be used at any stage of ripeness. Linnaeus made the same distinction between plantains and bananas when first naming two "species" of Musa. Members of the "plantain subgroup" of banana cultivars, most important as food in West Africa and Latin America, correspond to the Chiquita description, having long pointed fruit. They are described by Ploetz et al. as "true" plantains, distinct from other cooking bananas. The cooking bananas of East Africa belong to a different group, the East African Highland bananas, so would not qualify as "true" plantains on this definition.

 

An alternative approach divides bananas into dessert bananas and cooking bananas, with plantains being one of the subgroups of cooking bananas. Triploid cultivars derived solely from M. acuminata are examples of "dessert bananas", whereas triploid cultivars derived from the hybrid between M. acuminata and M. balbinosa (in particular the plantain subgroup of the AAB Group) are "plantains". Small farmers in Colombia grow a much wider range of cultivars than large commercial plantations. A study of these cultivars showed that they could be placed into at least three groups based on their characteristics: dessert bananas, non-plantain cooking bananas, and plantains, although there were overlaps between dessert and cooking bananas.

 

In Southeast Asia – the center of diversity for bananas, both wild and cultivated – the distinction between "bananas" and "plantains" does not work, according to Valmayor et al. Many bananas are used both raw and cooked. There are starchy cooking bananas which are smaller than those eaten raw. The range of colors, sizes and shapes is far wider than in those grown or sold in Africa, Europe or the Americas.[35] Southeast Asian languages do not make the distinction between "bananas" and "plantains" that is made in English (and Spanish). Thus both Cavendish cultivars, the classic yellow dessert bananas, and Saba cultivars, used mainly for cooking, are called pisang in Malaysia and Indonesia, kluai in Thailand and chuoi in Vietnam. Fe'i bananas, grown and eaten in the islands of the Pacific, are derived from entirely different wild species than traditional bananas and plantains. Most Fe'i bananas are cooked, but Karat bananas, which are short and squat with bright red skins, very different from the usual yellow dessert bananas, are eaten raw.

 

In summary, in commerce in Europe and the Americas (although not in small-scale cultivation), it is possible to distinguish between "bananas", which are eaten raw, and "plantains", which are cooked. In other regions of the world, particularly India, Southeast Asia and the islands of the Pacific, there are many more kinds of banana and the two-fold distinction is not useful and not made in local languages. Plantains are one of many kinds of cooking bananas, which are not always distinct from dessert bananas.

 

HISTORICAL CULTIVATION

Farmers in Southeast Asia and Papua New Guinea first domesticated bananas. Recent archaeological and palaeoenvironmental evidence at Kuk Swamp in the Western Highlands Province of Papua New Guinea suggests that banana cultivation there goes back to at least 5000 BCE, and possibly to 8000 BCE. It is likely that other species were later and independently domesticated elsewhere in Southeast Asia. Southeast Asia is the region of primary diversity of the banana. Areas of secondary diversity are found in Africa, indicating a long history of banana cultivation in the region.

 

Phytolith discoveries in Cameroon dating to the first millennium BCE triggered an as yet unresolved debate about the date of first cultivation in Africa. There is linguistic evidence that bananas were known in Madagascar around that time. The earliest prior evidence indicates that cultivation dates to no earlier than late 6th century CE. It is likely, however, that bananas were brought at least to Madagascar if not to the East African coast during the phase of Malagasy colonization of the island from South East Asia c. 400 CE.

 

The banana may also have been present in isolated locations elsewhere in the Middle East on the eve of Islam. The spread of Islam was followed by far-reaching diffusion. There are numerous references to it in Islamic texts (such as poems and hadiths) beginning in the 9th century. By the 10th century the banana appears in texts from Palestine and Egypt. From there it diffused into North Africa and Muslim Iberia. During the medieval ages, bananas from Granada were considered among the best in the Arab world. In 650, Islamic conquerors brought the banana to Palestine. Today, banana consumption increases significantly in Islamic countries during Ramadan, the month of daylight fasting.

 

Bananas were certainly grown in the Christian Kingdom of Cyprus by the late medieval period. Writing in 1458, the Italian traveller and writer Gabriele Capodilista wrote favourably of the extensive farm produce of the estates at Episkopi, near modern day Limassol, including the region's banana plantations.

 

Bananas were introduced to the Americas by Portuguese sailors who brought the fruits from West Africa in the 16th century.

 

Many wild banana species as well as cultivars exist in extraordinary diversity in New Guinea, Malaysia, Indonesia, China, and the Philippines.

 

There are fuzzy bananas whose skins are bubblegum pink; green-and-white striped bananas with pulp the color of orange sherbet; bananas that, when cooked, taste like strawberries. The Double Mahoi plant can produce two bunches at once. The Chinese name of the aromatic Go San Heong banana means 'You can smell it from the next mountain.' The fingers on one banana plant grow fused; another produces bunches of a thousand fingers, each only an inch long.

—Mike Peed, The New Yorker

 

In 1999 archaeologists in London discovered what they believed to be the oldest banana in the UK, in a Tudor rubbish tip.

 

PLANTATION CULTIVATION IN THE CARIBBEAN,

CENTRAL & SOUTH AMERICA

In the 15th and 16th centuries, Portuguese colonists started banana plantations in the Atlantic Islands, Brazil, and western Africa. North Americans began consuming bananas on a small scale at very high prices shortly after the Civil War, though it was only in the 1880s that it became more widespread. As late as the Victorian Era, bananas were not widely known in Europe, although they were available. Jules Verne introduces bananas to his readers with detailed descriptions in Around the World in Eighty Days (1872).

 

The earliest modern plantations originated in Jamaica and the related Western Caribbean Zone, including most of Central America. It involved the combination of modern transportation networks of steamships and railroads with the development of refrigeration that allowed bananas to have more time between harvesting and ripening. North America shippers like Lorenzo Dow Baker and Andrew Preston, the founders of the Boston Fruit Company started this process in the 1870s, but railroad builders like Minor C Keith also participated, eventually culminating in the multi-national giant corporations like today's Chiquita Brands International and Dole. These companies were monopolistic, vertically integrated (meaning they controlled growing, processing, shipping and marketing) and usually used political manipulation to build enclave economies (economies that were internally self-sufficient, virtually tax exempt, and export oriented that contribute very little to the host economy). Their political maneuvers, which gave rise to the term Banana republic for states like Honduras and Guatemala, included working with local elites and their rivalries to influence politics or playing the international interests of the United States, especially during the Cold War, to keep the political climate favorable to their interests.

 

PEASANT CULTIVATION FOR EXPORT IN THE CARIBBEAN

The vast majority of the world's bananas today are cultivated for family consumption or for sale on local markets. India is the world leader in this sort of production, but many other Asian and African countries where climate and soil conditions allow cultivation also host large populations of banana growers who sell at least some of their crop.

 

There are peasant sector banana growers who produce for the world market in the Caribbean, however. The Windward Islands are notable for the growing, largely of Cavendish bananas, for an international market, generally in Europe but also in North America. In the Caribbean, and especially in Dominica where this sort of cultivation is widespread, holdings are in the 1–2 acre range. In many cases the farmer earns additional money from other crops, from engaging in labor outside the farm, and from a share of the earnings of relatives living overseas. This style of cultivation often was popular in the islands as bananas required little labor input and brought welcome extra income. Banana crops are vulnerable to destruction by high winds, such as tropical storms or cyclones.

 

After the signing of the NAFTA agreements in the 1990s, however, the tide turned against peasant producers. Their costs of production were relatively high and the ending of favorable tariff and other supports, especially in the European Economic Community, made it difficult for peasant producers to compete with the bananas grown on large plantations by the well capitalized firms like Chiquita and Dole. Not only did the large companies have access to cheap labor in the areas they worked, but they were better able to afford modern agronomic advances such as fertilization. The "dollar banana" produced by these concerns made the profit margins for peasant bananas unsustainable.

 

Caribbean countries have sought to redress this problem by providing government supported agronomic services and helping to organize producers' cooperatives. They have also been supporters of the Fair Trade movement which seeks to balance the inequities in the world trade in commodities.

 

EAST AFRICA

Most farms supply local consumption. Cooking bananas represent a major food source and a major income source for smallhold farmers. In east Africa, highland bananas are of greatest importance as a staple food crop. In countries such as Uganda, Burundi, and Rwanda per capita consumption has been estimated at 45 kilograms per year, the highest in the world.

 

MODERN CULTIVATION

All widely cultivated bananas today descend from the two wild bananas Musa acuminata and Musa balbisiana. While the original wild bananas contained large seeds, diploid or polyploid cultivars (some being hybrids) with tiny seeds are preferred for human raw fruit consumption. These are propagated asexually from offshoots. The plant is allowed to produce two shoots at a time; a larger one for immediate fruiting and a smaller "sucker" or "follower" to produce fruit in 6–8 months. The life of a banana plantation is 25 years or longer, during which time the individual stools or planting sites may move slightly from their original positions as lateral rhizome formation dictates.

 

Cultivated bananas are parthenocarpic, i.e. the flesh of the fruit swells and ripens without its seeds being fertilized and developing. Lacking viable seeds, propagation typically involves farmers removing and transplanting part of the underground stem (called a corm). Usually this is done by carefully removing a sucker (a vertical shoot that develops from the base of the banana pseudostem) with some roots intact. However, small sympodial corms, representing not yet elongated suckers, are easier to transplant and can be left out of the ground for up to two weeks; they require minimal care and can be shipped in bulk.It is not necessary to include the corm or root structure to propagate bananas; severed suckers without root material can be propagated in damp sand, although this takes somewhat longer.In some countries, commercial propagation occurs by means of tissue culture. This method is preferred since it ensures disease-free planting material. When using vegetative parts such as suckers for propagation, there is a risk of transmitting diseases (especially the devastating Panama disease).As a non-seasonal crop, bananas are available fresh year-round.

 

CAVENDISH

In global commerce in 2009, by far the most important cultivars belonged to the triploid AAA group of Musa acuminata, commonly referred to as Cavendish group bananas. They accounted for the majority of banana exports, despite only coming into existence in 1836. The cultivars Dwarf Cavendish and Grand Nain (Chiquita Banana) gained popularity in the 1950s after the previous mass-produced cultivar, Gros Michel (also an AAA group cultivar), became commercially unviable due to Panama disease, caused by the fungus Fusarium oxysporum which attacks the roots of the banana plant. Cavendish cultivars are resistant to the Panama Disease but in 2013 there were fears that the Black Sigatoka fungus would in turn make Cavendish bananas unviable.

 

Ease of transport and shelf life rather than superior taste make the Dwarf Cavendish the main export banana.

 

Even though it is no longer viable for large scale cultivation, Gros Michel is not extinct and is still grown in areas where Panama disease is not found. Likewise, Dwarf Cavendish and Grand Nain are in no danger of extinction, but they may leave supermarket shelves if disease makes it impossible to supply the global market. It is unclear if any existing cultivar can replace Cavendish bananas, so various hybridisation and genetic engineering programs are attempting to create a disease-resistant, mass-market banana.

 

RIPENING

Export bananas are picked green, and ripen in special rooms upon arrival in the destination country. These rooms are air-tight and filled with ethylene gas to induce ripening. The vivid yellow color consumers normally associate with supermarket bananas is, in fact, caused by the artificial ripening process. Flavor and texture are also affected by ripening temperature. Bananas are refrigerated to between 13.5 and 15 °C during transport. At lower temperatures, ripening permanently stalls, and the bananas turn gray as cell walls break down. The skin of ripe bananas quickly blackens in the 4 °C environment of a domestic refrigerator, although the fruit inside remains unaffected.

 

"Tree-ripened" Cavendish bananas have a greenish-yellow appearance which changes to a brownish-yellow as they ripen further. Although both flavor and texture of tree-ripened bananas is generally regarded as superior to any type of green-picked fruit, this reduces shelf life to only 7–10 days.Bananas can be ordered by the retailer "ungassed" (i.e. not treated with ethylene), and may show up at the supermarket fully green. Guineos verdes (green bananas) that have not been gassed will never fully ripen before becoming rotten. Instead of fresh eating, these bananas are best suited to cooking, as seen in Mexican culinary dishes.A 2008 study reported that ripe bananas fluoresce when exposed to ultraviolet light. This property is attributed to the degradation of chlorophyll leading to the accumulation of a fluorescent product in the skin of the fruit. The chlorophyll breakdown product is stabilized by a propionate ester group. Banana-plant leaves also fluoresce in the same way. Green bananas do not fluoresce. The study suggested that this allows animals which can see light in the ultraviolet spectrum (tetrachromats and pentachromats) to more easily detect ripened bananas.

 

STORAGE & TRANSPORT

Bananas must be transported over long distances from the tropics to world markets. To obtain maximum shelf life, harvest comes before the fruit is mature. The fruit requires careful handling, rapid transport to ports, cooling, and refrigerated shipping. The goal is to prevent the bananas from producing their natural ripening agent, ethylene. This technology allows storage and transport for 3–4 weeks at 13 °C. On arrival, bananas are held at about 17 °C and treated with a low concentration of ethylene. After a few days, the fruit begins to ripen and is distributed for final sale. Unripe bananas can not be held in home refrigerators because they suffer from the cold. Ripe bananas can be held for a few days at home. If bananas are too green, they can be put in a brown paper bag with an apple or tomato overnight to speed up the ripening process.

 

Carbon dioxide (which bananas produce) and ethylene absorbents extend fruit life even at high temperatures. This effect can be exploited by packing banana in a polyethylene bag and including an ethylene absorbent, e.g., potassium permanganate, on an inert carrier. The bag is then sealed with a band or string. This treatment has been shown to more than double lifespans up to 3–4 weeks without the need for refrigeration.

 

FRUIT

Bananas are a staple starch for many tropical populations. Depending upon cultivar and ripeness, the flesh can vary in taste from starchy to sweet, and texture from firm to mushy. Both the skin and inner part can be eaten raw or cooked. The primary component of the aroma of fresh bananas is isoamyl acetate (also known as banana oil), which, along with several other compounds such as butyl acetate and isobutyl acetate, is a significant contributor to banana flavor.

 

During the ripening process, bananas produce the gas ethylene, which acts as a plant hormone and indirectly affects the flavor. Among other things, ethylene stimulates the formation of amylase, an enzyme that breaks down starch into sugar, influencing the taste of bananas. The greener, less ripe bananas contain higher levels of starch and, consequently, have a "starchier" taste. On the other hand, yellow bananas taste sweeter due to higher sugar concentrations. Furthermore, ethylene signals the production of pectinase, an enzyme which breaks down the pectin between the cells of the banana, causing the banana to soften as it ripens.

 

Bananas are eaten deep fried, baked in their skin in a split bamboo, or steamed in glutinous rice wrapped in a banana leaf. Bananas can be made into jam. Banana pancakes are popular amongst backpackers and other travelers in South Asia and Southeast Asia. This has elicited the expression Banana Pancake Trail for those places in Asia that cater to this group of travelers. Banana chips are a snack produced from sliced dehydrated or fried banana or plantain, which have a dark brown color and an intense banana taste. Dried bananas are also ground to make banana flour. Extracting juice is difficult, because when a banana is compressed, it simply turns to pulp. Bananas feature prominently in Philippine cuisine, being part of traditional dishes and desserts like maruya, turrón, and halo-halo or saba con yelo. Most of these dishes use the Saba or Cardaba banana cultivar. Bananas are also commonly used in cuisine in the South-Indian state of Kerala, where they are steamed (puzhungiyathu), made into curries, fried into chips (upperi) or fried in batter (pazhampori). Pisang goreng, bananas fried with batter similar to the Filipino maruya or Kerala pazhampori, is a popular dessert in Malaysia, Singapore, and Indonesia. A similar dish is known in the United Kingdom and United States as banana fritters.

 

Plantains are used in various stews and curries or cooked, baked or mashed in much the same way as potatoes, such as the Pazham Pachadi prepared in Kerala.

 

Seeded bananas (Musa balbisiana), one of the forerunners of the common domesticated banana, are sold in markets in Indonesia.

 

FLOWER

Banana hearts are used as a vegetable in South Asian and Southeast Asian cuisine, either raw or steamed with dips or cooked in soups, curries and fried foods. The flavor resembles that of artichoke. As with artichokes, both the fleshy part of the bracts and the heart are edible.

 

LEAVES

Banana leaves are large, flexible, and waterproof. They are often used as ecologically friendly disposable food containers or as "plates" in South Asia and several Southeast Asian countries. In Indonesian cuisine, banana leaf is employed in cooking method called pepes and botok; the banana leaf packages containing food ingredients and spices are cooked on steam, in boiled water or grilled on charcoal. In the South Indian states of Tamil Nadu, Karnataka, Andhra Pradesh and Kerala in every occasion the food must be served in a banana leaf and as a part of the food a banana is served. Steamed with dishes they impart a subtle sweet flavor. They often serve as a wrapping for grilling food. The leaves contain the juices, protect food from burning and add a subtle flavor. In Tamil Nadu (India) leaves are fully dried and used as packing material for food stuffs and also making cups to hold liquid foods. In Central American countries, banana leaves are often used as wrappers for tamales.

 

TRUNK

The tender core of the banana plant's trunk is also used in South Asian and Southeast Asian cuisine, and notably in the Burmese dish mohinga.

 

FIBER

TEXTILES

The banana plant has long been a source of fiber for high quality textiles. In Japan, banana cultivation for clothing and household use dates back to at least the 13th century. In the Japanese system, leaves and shoots are cut from the plant periodically to ensure softness. Harvested shoots are first boiled in lye to prepare fibers for yarn-making. These banana shoots produce fibers of varying degrees of softness, yielding yarns and textiles with differing qualities for specific uses. For example, the outermost fibers of the shoots are the coarsest, and are suitable for tablecloths, while the softest innermost fibers are desirable for kimono and kamishimo. This traditional Japanese cloth-making process requires many steps, all performed by hand.

 

In a Nepalese system the trunk is harvested instead, and small pieces are subjected to a softening process, mechanical fiber extraction, bleaching and drying. After that, the fibers are sent to the Kathmandu Valley for use in rugs with a silk-like texture. These banana fiber rugs are woven by traditional Nepalese hand-knotting methods, and are sold RugMark certified.

 

In South Indian state of Tamil Nadu after harvesting for fruit the trunk (outer layer of the shoot) is made into fine thread used in making of flower garlands instead of thread.

 

PAPER

Banana fiber is used in the production of banana paper. Banana paper is made from two different parts: the bark of the banana plant, mainly used for artistic purposes, or from the fibers of the stem and non-usable fruits. The paper is either hand-made or by industrial process.

 

WIKIPEDIA

"The Cromwell Museum in Huntingdon, England, is a museum containing collections exploring the life of Oliver Cromwell and to a lesser extent his son Richard Cromwell. Oliver Cromwell was born in Huntingdon in 1599 and lived there for more than half his life. The museum is located in the former grammar school building in which Cromwell received his early education. Founded in 1962, the museum contains significant artifacts, paintings and printed material relating to The Protectorate. The museum is currently run as part of a trust dedicated to Oliver Cromwell's legacy and previously by the Cambridgeshire Libraries, Archives and Information Service, part of Cambridgeshire County Council.

 

The Cromwell Museum is located in the old grammar school building attended by Cromwell and the diarist Samuel Pepys. The building retains fragments of the medieval infirmary hall of the Hospital of St John the Baptist (circa 1170-90). The hospital was an almshouse for the poor and was founded by David Earl of Huntingdon. Keeping to an Augustinian rule, the masters of the hospital were appointed by the mayor and burgesses of the town until the suppression of chantries and hospitals in 1547. Vested in the corporation of the town, the hospital building became Huntingdon Grammar School which remained in the building until moving to a new location in 1896, eventually moving to Hinchingbrooke House on the outskirts of the town.

 

The building was extensively modified and shortened during its time as a school. It was remodelled and partially rebuilt in 1863, and then heavily restored in 1878 under the direction of architect Robert Hutchinson at a cost of £900. The work was paid for by the dramatist Dion Boucicault in memory of his son, killed in the Abbots Ripton rail accident of 1876. The building had been encased in brick and when this was removed a blocked Romanesque doorway was discovered. Other features of the exterior include a bellcote, five decorative arches on its west front and two bays of the hall's nave and aisles. The building was a scheduled Ancient Monument, but was de-scheduled in 2003 following a review by English Heritage. It is a grade II* listed building.

 

Following a temporary exhibition held in Huntingdon in 1958 to mark the anniversary of Cromwell's death, Huntingdonshire County Council developed a collection to celebrate the town's most famous resident and it was decided that the vacant grammar school would be a suitable location for a museum dedicated to Cromwell. The Museum opened in 1962 after major internal re-decoration. Initially managed by Huntingdonshire County Council, from 1974 the Museum became the responsibility of the Cambridgeshire County Council library service. The Museum was completely re-displayed in 1988 and refurbished between November 2003 and late May 2004 when major building work was undertaken and temperature control systems installed.

 

Huntingdon is a market town in Cambridgeshire, England, chartered by King John in 1205. Having been the county town of historic Huntingdonshire, it is now the seat of the Huntingdonshire District Council. It is well known as the birthplace of Oliver Cromwell, who was born there in 1599 and its Member of Parliament (MP) for the town in the 17th century. The former Conservative Prime Minister (1990–1997) John Major served as the MP for Huntingdon from 1979 until his retirement in 2001.

 

Huntingdon was founded by the Anglo-Saxons and Danes. It is first mentioned in the Anglo-Saxon Chronicle in 921, where it appears as Huntandun. It appears as Huntedun in the Domesday Book of 1086. The name means "The huntsman's hill" or possibly "Hunta's hill".

 

It seems that Huntingdon was a staging post for Danish raids outside of East Anglia until 917, when the Danes moved to Tempsford in Bedfordshire, before they were crushed by Edward the Elder. It prospered successively as a bridging point of the River Great Ouse, as a market town, and in the 18th and 19th centuries as a coaching centre, most notably the George Hotel. The town has a well-preserved medieval bridge that used to serve as the main route of Ermine Street over the river. The bridge only ceased to be the sole crossing point to Godmanchester in 1975, with the advent of what is now the A14 bypass.

 

Its valuable trading position was secured by Huntingdon Castle, of which only the earthworks of its motte survive. The site is now a Scheduled Ancient Monument and home to a beacon used to commemorate the 400th anniversary of the Spanish Armada.

 

In 1746, the botanists Wood and Ingram of nearby Brampton developed an elm-tree cultivar, Ulmus × hollandica 'Vegeta', which they named the "Huntingdon Elm" after the town.

 

Original documents on Huntingdon's history, including the borough charter of 1205, are held by Cambridgeshire Archives and Local Studies at the County Record Office, Huntingdon." - info from Wikipedia.

 

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

 

Now on Instagram.

Somehow I had missed Boxley from previous crawls in the area. I guess, once upon a time, Boxley was a quiet village halfway up the downs, relying on sheepfarming for its income. In the 21st century, its just a suburb of Maidstone, though a mile or so outside the county town.

 

All Saints popped up on the churchcrawling group on Facebook, and thought it looked interesting, which is something of an understatement.

 

We arrived at just after eleven, in the lych gate there was a sign saying the church was open, so, result!

 

Approaching the church aloong a stone path it feels very un-Kent-like, especially as entrance to the church is in the very west end.

 

You enter, and are in a large space, in fact this was the Norman chancel of the original church, then into the space below the west tower, and there is the door into the church as it is now.

 

But I could hear voices from within, probably wardens cleaning, or so I thought...

 

But turned out to be a lecture on wildflowers; maybe i should crash it? But don't.

 

We find a leaflet and find that it had been going on nearly an hour, so we go to sit outside to see if it was going to end on the hour mark....

 

We give up after 20 minutes, but decide to visit a third church, then come back. Maybe it would be free then......

 

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The church lies at the far end of the village green. Visitors who do not first walk around the outside of the church wonder if they are ever going to get in - for they have to walk through two rooms first! From the outside it is not so puzzling; the first room is in fact the nave of the Norman church. Then comes the base of the fifteenth-century tower, built on the site of the Norman chancel. Only after we have gone through this do we come to the church proper - a complete fourteenth-century structure. It is wide, with two aisles, and relatively short. The chancel is well proportioned and has a definite lean to the south indicating medieval building error.

 

www.kentchurches.info/church.asp?p=Boxley

 

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BOXLEY.

ADJOINING to Maidstone north-eastward lies the parish of Boxley, written in Domesday, Boseleu, and in the Textus Roffensis, Boxele and Boxle, a parish noted, as well for the famous assembly of the whole county, held at Pinenden heath, within the boundaries of it, in the reign of the Conqueror, as for the abbey not long afterwards founded in it.

 

THE VILLAGE of Boxley situated at the foot of the chalk hills, above which this parish extends among the coppice woods, over a barren dreary country covered with flints, to Dun-street, at the northern boundaries of it. Southward it extends to the rivulet in the valley, at a very small distance from the town of Maidstone, a length of near four miles, the width of it is not more than three at its greatest extent, and in most parts much less; the soil from its extent is of course various, to the northward it is chalk; in the middle, and towards the west a deep sand; to the eastward a wet cludgy earth, and to the south and south-east for the most part a not unfertile loamy soil bounding upon the rock. It is a situation much more healthy than it is pleasant, owing to its chalky and sandy soils, and its bleak situation. The village is watered by a clear spring, which rises just below the church, and directs its course through the street; this spring, as well as another, which rises likewise at the foot of the chalk hill, just above Boxley abbey, are both very inviting to the sight, but the water is very hard and unfit for culinary uses, especially the latter, which in two months will petrify wood, the incrustation resembling brown and unpolished marble. These join just below the abbey, and flow together into the Medway, almost opposite to Allington castle.

 

The village lies on a descent from the hills, there are several genteel houses in it; at the upper or northern part of it is Boxley house, lord Romney's, inhabited by his three sisters and Mr. Coker; somewhat lower down is a house, which for many years was the property and residence of the family of Charlton, who bore for their arms, Or, a lion rampant gules, the last of them, John Charlton, esq. dying in 1770 unmarried, it came by his will, together with the chief of his other estates, to his eldest nephew, the Rev. George Burville, (son of the Rev. Henry Burville, by Anne his sister). The Burvilles bear for their arms, Argent, a chevron between three oak leaves erect, vert. Mr. Burville married Juliana, daughter of William Bowyer, esq. of Denham, in Buckinghamshire, by whom he has a son John, and daughter Frances, married to the Rev. Philip Rashleigh. He is the present possessor of this house, in which he resides; below this is the parsonage and vicarage, the latter a handsome genteel house, and just above it at a small distance from the east side of the street, the church; almost adjoining to Mr. Burville's house, is another more antient one, called Park-house, once part of the estate of Boxley abbey, and afterwards in like manner, the estate of Sir Thomas Wyatt, whose son forfeited it for treason in the 1st year of queen Mary How it passed afterwards I have not found, though it seems never to have been restored to his descendants; in the beginning of the present century it was in the possession of the family of St. John, in which it remained till Mrs. St. John joining with her son, Paulet St. John, sold it in 1720 to Maudistley Best, esq. (son of Mr. Thomas Best, of Chatham) who resided and kept his shrievalty here in 1730, bearing for his arms, sable, two cross croslets in chief, and a cinquefoil in base, or. He died in 1740, leaving two sons, Thomas, late of Chilston, esq. and James, of Chatham, and a daughter, married to the hon. Robert, afterwards lord Fairfax, of Leeds castle, who died s. p. He gave by will this seat to his youngest son James, who served the office of sheriff in 1751, and resided here at times, and died in 1782, leaving by Frances his wife, one of the daughters of Richard Shelley, esq. four sons and four daughters, to the eldest of the former, Thomas Best, esq. he by will gave this house and his estate in this parish, and he now resides in it. There has been from time immemorial a warren for rabbits here, the lands of which lay close at the foot of the chalk hills, it formerly belonged to Boxley abbey, and was afterwards in the possession of the Wyatts, and is now from them the estate of lord Romney, and there was likewise another part of it used likewise as a warren, lying near Pinenden-heath, which was part of the Park-house estate, and as such, is now the property of Mr. Best, but the name only remains, the rabbits having been for some time destroyed, and the land made arable. About a mile. eastward from the village in a low flat situation, at no great distance from the high road from Rochester to Maidstone, is Boxley abbey, with a small hamlet of houses near it, and nearer to the hills the abbey farm. The plantations of the estate called the Park-house, likewise, the old seat of which was situated in Maidstone parish, near the high road to Rochester, as has been already described, extend into the western part of this parish. The late Sir Henry Calder, whose property it was, pulled down the old house, and on a beautiful spot near adjoining, though within this parish, began a handsome stone mansion, which after his death was finished by his widow, who with her son Sir Henry, for some time resided in it; it is now inhabited by Mr. Osborne. At a small distance eastward from hence, in nearly the centre of this parish, excepting that Maidstone stretches itself with a point or nook over a part of it, is that noted plain Pinnenden, now usually called Pickenden heath, a place made famous in early times; the western part is in Maidstone parish, the remainder in this of Boxley. From its situation almost in the middle of the county or shire of Kent, this heath has been time out of mind used for all county meetings, and for the general business of it, the county house for this purpose, a poor low shed, is situated on the north side of it, where the sheriff continues to hold his county court monthly, and where he takes the poll for the members of the county, and for the coroners, the former of which, after a few suffrages is usually adjourned to Maidstone; on a conspicuous hill on the opposite side of the heath, though in Maidstone parish, is the gallows, for the public execution of criminals condemned at the assizes.

 

At the time of the conquest it was the noted place for the public meetings of the county; for in the book of Domesday there is mention made, that when the inhabitants of Kent were summoned to meet ad sciram, that is, in public assembly at the shyregemot or Sheriff'stourn, for the trial of certain customs therein mentioned, they should go for that purpose as far as Pinnedenna, but no further.

 

In the year 1076, being the 11th of the Conqueror's reign, a famous assembly was held at this place on the following occasion.

 

Odo, bishop of Baieux and earl of Kent, had by means of his great power, defrauded the church of Canterbury of many manors and lands, and of several liberties, and had kept possession of them; but upon Lanfranc's being made archbishop in the year 1070, he represented the whole of the injury done to his church to the king, who forthwith commanded that it should be enquired into and determined by the nobles, and other competent men, not only of this county, but of the other counties of England, assembled for this purpose at this heath.

 

There were present at this meeting Goisfrid, bishop of Constance, who sat as the king's representative on this occasion; archbishop Lanfranc, who pleaded his church's cause; Odo, earl of Kent, who defended himself against his accusers in what he had done; Ernest, bishop of Rochester; Agelric, bishop of Chester, an antient man, and well versed in the laws of the realm; who on account of his great age was, by the king's order, brought hither in a waggon, in una quadriga; Richard de Tunebrige, Hugh de Montfort, William de Arsic, Hamo Vicecomes or Sheriff, and many others, barons of the king and of the archbishop, many tenants of those bishops, and many others of good and great account, as well of this as of other counties, both French and English.

 

This trial lasted three days, at the end of which the archbishop recovered several of the antient possessions of his church, as well from Odo as from Hugh Montfort and Ralph de Curva Spina or Crookthorne, and established the liberties of it, in matters between the king and himself. (fn. 1)

 

On the south side of the heath the turnpike road from Maidstone through Detling to Key-street aud Sittingbourn crosses this parish, and another branches off from hence to Bersted and Ashford; in the southern part of it are the hamlets of Grove green and Wavering-street, Newnham court, and the beautiful seat of Vinters, most pleasantly situated; below which in the vale is the stream which turns the paper mills, and separates this parish from Maidstone. At Grove, as has been already noticed, is a remarkable fine vein of fuller's earth, by the working of which Mr. John Watts, the owner of it, at the beginning of this century, became famous. But this earth was in working in 1630, at which time John Ray, merchant, of London, was sentenced to a severe fine and punishment in the Star Chamber, for transporting of it clandestinely to Holland. (fn. 2) This vein lies about thirty feet deep, and is about seven feet thick. There are two sorts of it, the blue and the dark grey, the latter of which lying under the former is most valuable; a great quantity of this earth is sent from hence by sea for the use of the clothiers in distant countries. For the manufacture carried on in this parish for the making of paper there are four sets of mills, two of which are situated at the south-east extremity of it, on the stream called the Little River, which rises near Lenham, and runs by Leeds castle hither; the upper ones, belonging to lord Aylesford, and the lower ones to Messrs. Hollingworth's; the other two are situated on the western side of the parish, near Aylesford, on the rivulet which rises under the chalk hills, and are made use of for making an inferior kind of merchandize, one of these belongs to lord Romney. The lower mills above-mentioned belonging to Messrs. Hollingworth, stand at a small distance on the north side of the road leading from Maidstone to the Mote, and are called the Old Turkey Mills, they deserve a more particular notice in this place for their superiority, as well in the many extensive buildings, machines and conveniences erected for carrying on this large and curious manufacture, and the number of people continually employed in the different branches of it, as the easy and regular method, and the neatness with which the whole is conducted. They were formerly used as fulling mills, but on the decay of the cloathing trade in these parts, were, by Mr. Gill, the proprietor, converted into paper mills, and used by him as such for a few years; he sold them to Mr. James Whatman, who in 1739 pulled the whole of them down, and erected them on a much more curious and extensive plan, which was afterwards much more improved by his son James Whatman, esq. who with infinite pains and expence, brought his manufactory of writing paper, for no other sort is made here, to a degree of perfection, superior to most in the kingdom. In 1794 he sold these mills to Messrs. Hollingworth, and retired to Vintners, where he now resides, and they now carry on this manufacture here; under the buildings is a strong chalybeat spring, which however does not produce any great quantity of water. In 1711 a Roman urn was dug up at Grove, by the workmen, near the vein of Fuller's earth there, as several others have been since, with other relics of antiquity and coins, both there and at Vintners, most of the coins having the inscription of the emperor Adrian, and the like have been from time to time discovered at Goddard's hill, in this parish, where there are several stones set up similar to those about Horsted.

 

OUR BOTANISTS have observed the following scarce plants in this parish:

 

Borago minor silvestris, small white bugloss, or German madwort.

 

Scopyllum angustifolium glabrum, smooth narrowleased thyme.

 

Buxus, the box tree, which grows plentifully in the woods here. (fn. 3)

 

Stellaria sanicula major, ladies mantle.

 

BOXLEY, at the time of taking the general survey of Domesday, was part of the vast estate of Odo, the great bishop of Baieux and earl of Kent, the Conqueror's half-brother; in which record it is thus described:

 

Robert Latin holds to ferm Boseleu. It was taxed at seven sulings in the time of king Edward the Confessor, and now at five sulings. The arable land is twenty carucates. In demesne there are three carucates, and fortyseven villeins, with eleven borderers having sixteen carucates. There are three mills of thirty-six shillings and eight-pence, and sixteen servants, and twenty acres of meadow. Wood for the pannage of thirty hogs. In the time of king Edward the Confessor, and afterwards, it was worth twenty-five pounds, now thirty pounds, and Robert yet pay fifty-five pounds. Alnod Cilt held it.

 

Four years after the taking of the above survey, about the year 1084, this estate, on the bishop of Baieux's disgrace, became forfeited to the crown, among the rest of his possessions.

 

In the year 1146, (fn. 4) William d'Ipre, earl of Kent, who afterwards became a monk himself at Laon, in Flanders, (fn. 5) founded an ABBEY at this place for monks of the Cistertian order, some of whom he brought from Claravalle, in Burgundy, for this purpose, and dedicated it to the Virgin Mary, as all the houses of this order were. The first monastery of this order in England was at Waverly, which was built in 1129, by Walter Gifford, bishop of Winchester. They were a branch of the Benedictines, called by the English, from their habit, White monks, and likewise Cif tertians; which last name they had from the town of Cistertium or Cisteaux, in the bishopric of Chalons, in Burgundy, where this order was first instituted by Robert, abbot of Molesme, in the year 1098. There were eighty-five houses of this order, at the time of the dissolution, in England.

 

King Richard I. in his 1st year, anno 1189, gave the MANOR of BOXELE (fn. 6) to this abbey, which king Henry III. in his 37th year, confirmed by his letters of inspeximus. (fn. 7)

 

King Henry III. in his 37th year, granted to the abbot and convent to hold a market weekly within their manor of Boxley. (fn. 8) The place where it was held appears to have been called Farthings.

 

In the 7th year of Edward I. the abbot claimed, before the justices itinerant, certain liberties, by the charters of king Henry and king Richard, and the confirmation of them by the charter of king Henry, the then king's father. And he claimed to have warren in all his demesne lands in Kent and Surry, which he had in the time of king Henry, the king's father; and that he and his predecessors had fully used those liberties, &c. and it was then found, that the abbot had in his manor of Boxley a free court, &c. and that the tenants of the manor ought to plead in the hundred of Maidstone, pleas of Withernam, &c. and that the abbot ought to allow pannage, &c, and that the tenants of the manor owed pontage, and paid it to Rochester bridge. (fn. 9)

 

The abbot of Boxley was summoned to parliament twice in the 23d year of king Edward I. once in the 24th, and twice in the 28th years of that reign, but never afterwards, that I can find. (fn. 10)

 

In the reign of king Henry III. there were sixtyfour abbots and thirty-six priors summoned to parliament; but this number being thought too great, king Edward III. reduced them to twenty-five abbots and two priors, to which were afterwards added two more abbots, so that there were no more than twentynine in all, who statedly and constantly enjoyed this privilege, of which only St. Austen's, near Canterbury, was in this county. (fn. 11)

 

King Edward II. in his 15th year, honoured this abbey with his presence, where, on Oct. 25, he granted to the aldermen and citizens of London to nominate a mayor out of their own body, at his will. (fn. 12) King Edward III. in his 33d year, granted to the abbot, &c. free warren in their manor of Boxele, &c. (fn. 13)

 

In the reign of king Richard II. the revenues of this abbey were valued at 218l. 19s. 10d. of which 98l. 19s. 7d. was in the diocese of Canterbury, (fn. 14)

 

John Dobbes, the last abbot, and the convent of Boxley, surrendered it into the hands of Henry VIII. on January 29, in the 29th year of his reign, (fn. 15) and it was, together with all the lands and possessions belonging to it, confirmed to the king and his heirs, by the general words of the act, passed in the 31st year of that reign for this purpose; after which there were pensions allowed to the abbot, 50l. and to eight of the canons, from 2l. 13s. 4d. to 4l. yearly, for their lives, or until the person was promoted to a benefice of equal or superior value; the five last of which pensions remained in charge in 1553. (fn. 16)

 

It was endowed, at its dissolution, with 204l. 4s. 11d. per annum, clear revenue, according to Dug dale; or, according to Speed, with 218l. 9s. 10d. per annum, yearly income. (fn. 17)

 

The coat of arms belonging to it was, Argent, a dexter bend lozenge, gules; on a canton of the second, a crozier or pastoral staff of the field. (fn. 18) This coat, without the crozier, as also another, being a pastoral staff, surmounted of a bend, are still remaining carved in stone on the capitals of two pillars, from which springs a small circular arch in the garden, at the back of this abbey.

 

There was a chapel, dedicated to St. Andrew the apostle, founded hard by the outer gate of this monastery, which was served by a curate appointed for that purpose.

 

The lands of the abbey of Boxley, of the order of Cistertians, were as such, in particular circumstances, exempted from the payment of tithes. Pope Pascal II. exempted all the religious in general from the payment of tithes for lands in their own occupation, and this continued till the reign of Henry II. when pope Hadrian IV. restrained this exemption to the three religious orders of Cistertians, Templars, and Hospitallers, to which pope Innocent III. added a fourth, viz. the Præmonstratenses, from whence these were generally called the four privileged orders. After which the general council of Lateran, in 1215, further restrained this exemption to lands in their own occupation, and to those which they possessed before that time. After this the Cistertians procured bulls to exempt all their lands likewise which were letten to farm. To restrain which, the statute of the second of king Henry IV. cap. 4. was made, which enacted, that whoever, religious as well as secular, should put these bulls in execution, and purchase any others, and by colour of them should take any advantage in any shape, should be guilty of a præmunire. This restrained their privilege again to such lands only as they had before the Lateran council above mentioned; so that the lands they afterwards acquired are in no wise exempted, and this statute left them subject to the payment of such composition for tithes of their demesne lands as they had made with any particular rectors, &c. who contesting their privileges, even under that head, brought them to compound. This monastery of Boxley was one of those dissolved by the act of the 31st of king Henry VIII. the only ones which continued these privileges to their possessors afterwards; by which act, as well the king, his heirs and successors, as all others who should have any of those monasteries, their lands or possessions, were to hold and enjoy them, according to their estates and titles, discharged and acquitted of payment of tithes, as freely, and in as large and ample a manner as the late abbots, priors, &c. of the same before held them. (fn. 19)

 

In the Registrum Roffense, (fn. 20) are the names of the fields, woods, and other premises in the parish of Boxley, of which the abbot and convent here should in future be free and exempt from the payment of all tithes whilst they were in their own hands.

 

In the church of this abbey was the statue of St. Rumbald, usually called by the common people, St. Grumbald, which was held in great reverence for his fancity by them, for the miracles it was said to perform.

 

¶King Henry VIII. in his 32d year, exchanged with Sir Thomas Wyatt, of Allynton, for other premises, the house and scite of this monastery, lately dissolved, and the church, steeple, and church yard of it, with the buildings, lands, &c. as well nigh and adjoining to the scite and precinct of it, his lordship of Boxley, Hoo, and Newenham court, with their appurtenances and the farm and lands, called Upper Grange, and all lands, tenements, and other premises late belonging to it, in the parishes, townships, or hamlets of Boxley, Boxley-street, Burley, Burthin, Sandelyng, Wilston, Wavering, Havurland, Oxefiyth, Dunstreet upon the Hill, and elsewhere, in Kent, excepting to the king the parsonage of Boxley and the advowson of the parish church; (fn. 21) all which were soon afterwards again vested in the crown, as appears by the Escheat rolls of the 38th year of that reign, (fn. 22) when the king regranted the whole of them to Sir Thomas Wyatt, son of Sir Thomas before mentioned, to hold in capite by knight's service, who having, in the 1st year of queen Mary, with other gentlemen of note in this county, raised a rebellion, was found guilty of high treason, and executed that year, and his estate was consiscated to the crown; but the queen, through her bounty, the next year, granted the manor of Boxly, with the Upper Grange, and some other lands adjoining, to his widow, the lady Jane Wyatt, (daughter and coheir of Sir William Haut, of Bourne) and her heirs male, to hold in like manner. On her death, her son, George Wyatt, succeeded to them; but the abbey seems to have continued in the crown, for queen Elizabeth, in her 11th year, granted the scite and mansion of it to John Astley for a term of years. In the 13th year of that reign, George Wyatt, esq. was restored in blood by act of parliament, after which he became possessed of this seat, and resided here, having the fee of it granted to him by the crown. He died in 1624, and was buried in the chancel of this church, as were his several descendants, who bore for their arms, Per fess azure and gules, a barnacle argent, the ring or; he left several sons and daughters, of whom the second son, Haute Wyatt, was vicar of this parish; and Francis, the eldest, succeeded him in the manor of Boxley, the mansion of the abbey, the Grange, and his other estates in this parish. He was afterwards knighted, and was twice governor of Virginia. He died in 1644, leaving two sons, Henry, his eldest son and heir, and Edwin, who afterwards became possessed of this manor, seat, and estates, above mentioned, and a daughter, Elizabeth, who married Thomas Bosvile, esq. of Littlemote in Eynsford, esq. whose daughter Margaret became the wife of Sir Robert Marsham, bart. great grandfather of the present lord Romney.

 

Henry Wyatt, esq. was of Boxley abbey, and left an only daughter and heir, Francis, who carried this manor, seat, with the Grange and other estates above mentioned, in marriage to Sir Thomas Selyard, bart. but Edwin Wiat, the younger brother of Henry above mentioned, disputing at law the lady Selyard's title to them, recovered the manor of Boxley, with other estates last mentioned, in this parish and elsewhere; but the abbey, with the lands belonging to it, remained in the possession of Sir Thomas Selyard, as will be mentioned hereafter.

 

BOXLEY is within the ECCLESIASTICAL JURISDICTION of the diocese of Canterbury, and deanry of Sutton.

 

The church, which is dedicated to All Saints, stands on the east side of the village; it is not large, but neat, and contains three isles and a chancel, with a handsome square tower at the west end, in which hang four small bells, which were cast in 1652, by M. Darby.

 

In this church, before the Reformation, was a famous rood, called the Rood of Grace, which was held in great esteem for the miracles it was supposed to work. It was broken to pieces by the king's command at St. Paul's cross, in London, on Sunday, February 24, 1538, in the presence of John Hilsey, bishop of Rochester, and a vast concourse of the populace. (fn. 35)

 

The church of Boxley was given by king Henry I. in 1130, to the church of Rochester, with all its liberties and rights, in like manner as his chaplain, Jeffry or Ansfrid, the clerk, had ever held it; but that church and monastery, having been destroyed by fire, and the monks dispersed abroad, king Stephen, in 1137, dispossessed them of this church, which, howeever, on their return to their monastery, was on their remonstrance to the court of Rome, by the pope's bull, restored and confirmed to them; and Walter, bishop of Rochester, not only confirmed to them the appropriation of it, but granted to them the free disposal and presentation of the vicarage, saving the right of the bishop of the diocese; which grant was confirmed likewise by the several archbishops of Canterbury afterwards.

 

In the year 1180, there was an agreement made between the monks of Boxley and those of Rochester, concerning the parochial tithes of this church; by which the latter granted to the former a certain field belonging to the parish church of Boxley, above the hills, but by the consent of the former they retained out of it for ever half an acre of wood for fencing; and the monks of Rochester granted to those of Boxley all the tithes above the hills of all lands, as well of those free lands, which the latter had of the king's gift, as of those which they had acquired, to be held finally in villenage, or might acquire in future, at any time for their own use; and likewise certain land belonging to this parish church, under the hill, with the meadow adjoining, between the abbey and village of Boxley; on the other hand, the monks of Boxley granted to those of Rochester all their tithes under the hills, without the bounds of the abbey and grange; that is to say, of all corn only and pulse, of all their lands under the hills, as well of those antiently as newly cultivated, and which they had from the foundation of the abbey, or might bring into culture at any time in future; and that the monks of Rochester should have all the tithes on the sides of the hills of all lands which at that time, or before were reduced to culture, excepting the field which the monks of Boxley bought of John de Horespole; which composition was confirmed by Richard, archbishop of Canterbury.

 

The confirmations of this church to the priory seem afterwards to have been but little regarded, and they were again dispossessed of it, with a reservation of 60s. annual pension only from it; and it appears, that the bishop of Rochester, together with the prior and convent, used to present to it on a vacancy, till the time of archbishop Islip, who at the petition of the monks, with the consent of the bishop, in 1363, restored this church to them, in as ample a manner as they had before held it; and he granted them full liberty to reenter into the corporal possession of it, with all its rights and appurtenances, on the vacancy of the rector then incumbent on it; reserving, nevertheless, in the first place, a proper portion out of the fruits and profits, for the maintenance of a perpetual vicar, at the presentation of the bishop, to be instituted by him and his successors, and for the due support of the episcopal and archidiaconal burthens, and others belonging to it; and a vicarage was afterwards accordingly endowed in it by archbishop Sudbury, in the year 1377. (fn. 36)

 

In 1403, a definitive sentence was passed concerning the tithes of this vicarage; (fn. 37) at which time, and so late as the year 1485, this church and advowson belonged to the priory of Rochester, for in the latter year, archbishop Bouchier, cardinal and apostolic legate, confirmed the appropriation of it to them; and a composition was entered into, anno 20 Richard II. between the prior and convent, and Adam Motrum, archdeacon of Canterbury; that as the archdeacon and his archdeaconry was detrimented in the yearly sum of 6s. 8d. the like sum should be yearly paid to the latter, out of the profits of it so long as they possessed it.

 

The appropriation, as well as the advowson of the vicarage, seems very soon afterwards to have passed into the hands of the prior and convent of Boxley, tho' by what means I do not find, before its dissolution, which happened in the 29th year of king Henry VIII. for that king, by his dotation charter, in his 32d year, settled his rectory and church of Boxley, late belonging to the dissolved monastery of Boxley, and the vicarage of it, on his new erected dean and chapter of Rochester, part of whose possessions they now remain.

 

In the 15th year of king Edward I. this church was valued at 32l. the vicarage is valued in the king's books at 12l. 19s. 2d. and the yearly tenths at 1l. 5s. 11d.

 

King Henry VIII. in his 29th year, let to Thomas Vicary, one of his surgeons, the tithes of corn and the glebe lands of this rectory, and the capital messuage, houses, and buildings belonging to it, and ten pieces of land, late belonging to the monastery of Boxley and the advowson of the vicarage, for twenty-one years, at the yearly rent of forty pounds.

 

In the exchange of lands, made between Henry VIII. and Sir Thomas Wyatt, in the 32d year of his reign, the parsonage of Boxley, and the advowson of the vicarage, with their appurtenances, were particularly excepted, to remain to the king's use.

 

By a survey of this parsonage, on the abolition of deans and chapters, after the death of king Charles I. in 1649, by order of the state, is appears, that the par sonage-house, a fair and goodly house, with its appurtenances, tithes, &c. late belonging to the late monastery there, and forty-eight acres, three roods, and two perches of land, in the improved rents, were the whole of them worth 140l. 3s. 6d. per annum; and were let by the dean and chapter, anno 15 Charles I. to Robert Parker for twenty-one years, at the yearly rent of 26l. 13s. 4d. and twelve couple of conies, or 16s. in money; that the lessee was bound to repair the chancel, and that the vicarage, which was excepted out of the lease, was worth sixty pounds per annum.

 

The present lessee of the parsonage is Mr. William Fowle; the vicarage is reserved out of the lease of it, and is in the disposal of the dean and chapter.

 

The vicar of Boxley has belonging to him all tithes of wood, hops, hay, clover, cinquefoil, flax, wold, wool, lambs, milk, eggs, apples, cherries, and other fruit, and of pasture; his dues are, for burials, 2s. for marriages, 5s. for christenings in houses, 2s. 6d. and for churchings at church, 6d. at home, 1s. for Easter offerings he can demand of every person, above sixteen years old, 6d. so of a man and his wife, 1s.

 

He has a pension of 8l. per annum, payable out of the exchequer, as an augmentation; the fees for receiving of which are, if he receives it himself, 12s. if by another, 20s. (fn. 38)

 

¶The land the vicarage house, with its appurtenances, stands on, with the garden and court yard, is not above the third part of an acre; which, with the herbage of the church yard, is all the glebe the vicar has. The house, which is built of brick, and sashed, is handsome and commodious, and has proper offices adjoining to it. It was erected by Mr. archdeacon Spratt, whilst vicar of this parish; since which it has been considerably improved by Dr. Markham, vicar likewise, now arch bishop of York, who sometimes resided in it, as did his successor, Dr. North, now bishop of Winchester.

 

In 1733, the vicarage was valued at 200l. it is now 300l. per annum.

 

Bishop Henry de Sandford, by his decree temp. Henry III. at the petition of the vicar and parishioners, changed the feast of the dedication of this church, from the 10th of February to the Monday next after the feast of St. Peter and St. Paul.

 

www.british-history.ac.uk/survey-kent/vol4/pp324-353

"Every Colour Can Be To Some Extent Varied Between Warm And Cold, But No Colour Has So Extensive A Scale Of Varieties As Red"

 

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9 Comments on Instagram:

 

elisadiary: 😍

 

marviguillen: Mi joha !!! Cómo estás ? A ver cuando me voy a darte una visitada o tú a mi

 

mobphoto: Ciao Joy come stai? Un abbraccio😙

 

johannazambrano: @elycaia 😘😘😘

 

johannazambrano: @marviguillen Holaaaaa!!! Me encantaría que nos viéramos, allá o aquí. Tenemos que organizar algo, eso si a partir de septiembre porque en julio y agosto trabajo full time 😉 Mándame en un mensaje privado tu celular así te agrego al whatsapp ok? 😊

 

johannazambrano: @mobphoto Ciaoooo Marco!! Sto abbastanza bene nonostante il caldo infernale di questi giorni 😱😅 Tu tutto bene?

 

mobphoto: Mi fa piacere! 😉 anche in Sardegna fa molto caldo 😰 ma nonostante le sudate sto bene! 😎😘

 

johannazambrano: @mobphoto Bene bene!! Fa piacere anche a me sapere che stai bene. Ti avevo perso un po' di vista nelle ultime settimane ma ora terrò te e le tue foto nuovamente d'occhio 😉😊

  

Record number: vnh 00325

Author: Thaddeus William Harris.

Title: A treatise on some of the insects injurious to vegetation

Imprint: Boston : Crosby and Nichols, 1862.

Binding description: Bound in green wave publisher's cloth blocked in gold and blind; border in blind with central vignette in gold on upper and lower covers; spine blocked in gold.

Extent: 215 x 145mm

Rights info: No known restrictions on access

Repository: Thomas Fisher Rare Book Library, University of Toronto, Toronto, Ontario Canada, M5S 1A5, library.utoronto.ca/fisher

 

garden elf

Bandages removed for now, and the full extent of the scars I took in my Barbed Wire Warfare Match with Benja Nirvana at last Friday's BeachBrawl Supercard event can be seen ... scars I'll now carry for the rest of my life, but I look at these scars as battle scars of honor, because I not only survived, but I won .. exactly like I said I was going to do

 

Close up's of my face, which looks like I went thru a meat grinder. I'll say this for Benja, He's a heavy hitter

 

230,208 items / 1,933,323 views

 

From Wikipedia, the free encyclopedia

 

Hanuman (Sanskrit: हनुमान्, Hanumān), is a Hindu deity who is an ardent devotee of Rama, the seventh avatar of Lord Vishnu, and a central character in the Indian epic Ramayan. A general among the vanaras, Hanuman is a disciple of Lord Rama in the war against the demon king Ravan. Also known as Anjaneya, Maruti, Maharudra, Pavanputra, Kesharinandan, Arbiter, Anjaniputra, Bajrang Bali and Hanumat, Hanuman's exploits are much celebrated in a variety of religious and cultural traditions,[1] particularly in Hinduism, to the extent that he is often the object of worship according to some bhakti traditions,[2] and is the prime deity in many temples known as Hanuman Mandirs.

 

Hanuman was born to Anjana, a female vanara, and Kesari, a male vanara, in Anjana Giri mountain. Another name for Hanuman is "Anjaniputra" which means son of Anjana. His mother was an apsara who was born on Earth as a female vanara due to a curse. She would be redeemed from this curse on her giving birth to an incarnation of Lord Shiva, and endowed with the Supreme Power of exalted devotion to Bhagwan Hari. Hanuman is endowed with 28 transcendental divine opulences, with perfection in each. Anjana, along with her husband Kesari, performed intense prayers to Lord Shiva to beget Him as her Child. Pleased with their devotion, Shiva granted them the boon they sought.[3] Hence, Hanuman is also known as "Maharudra" because he was born of the boon given to Anjana by Shiva, who is also known as Rudra. The Valmiki Ramayana states that Kesari is the son of Brihaspati and that Kesari also fought on Rama's side in the war against Ravana.[4]

Several different traditions account for Hanuman's birth. One is that at the time that Anjana was worshipping Lord Shiva, elsewhere, Dasharatha, the king of Ayodhya, was performing the Putrakama Yagna in order to have children. As a result, he received some sacred pudding, payasam, to be shared by his three wives, leading to the births of Rama, Lakshmana, Bharata, and Shatrughna. By divine ordinance, a kite snatched a fragment of that pudding and dropped it while flying over the forest where Anjana was engaged in worship. Vayu, the Hindu deity of the wind, delivered the falling pudding to the outstretched hands of Anjana, who consumed it. Hanuman was born to her as a result.[4][5]

Hanuman, in one interpretation, is the incarnation or reflection of Shiva.[6] Other interpretations, such as that of Dvaita, consider Hanuman to be the son of, or a manifestation of, Vayu, god of wind.

Another story of Hanuman's origins is derived from the Vishnu Purana and Naradeya Purana. Narada, infatuated with a princess, went to his God Lord Vishnu, to make him look like Sri Vishnu, so that the princess would garland him at Swayamvara. He asked for a Hari-Mukh. Hari is the name of Lord Vishnu and Mukh means face. But Vishnu instead bestowed him with the face of a monkey. Unaware of this, Narada went to the princess, who burst into laughter at the sight of his monkey face before all the king's court. Narada, unable to bear the humiliation, cursed Vishnu, that Vishnu would one day be dependent upon a vanara. Vishnu replied that what he had done was for Narada's own good, as he would have undermined his own powers if he were to enter matrimony. Vishnu also noted that Narada's request for Hari has the dual Sanskrit meaning of vanara. Upon hearing this, Narada repented for cursing his idol. But Vishnu told him not repent as the curse would act as a boon, for it would lead to the birth of Hanuman, an avatar of Shiva, without whose help Rama (Vishnu's avatar) could not kill Ravana. Since there are two distinct sects in Hinduism, Shaivas and Vaishnavas. some believe that the story that Hanuman is an avatar of Shiva might have come to link both the sects in harmony.

References to Hanuman in classical literature could be found as early as those of 5th to 1st century BC in Panini's Astadhyayi, Abhiseka Nataka, Pratima Nataka, and Kālidāsa's Raghuvaṃśa.

[edit]Birth place

Multiple places in India are claimed as the birth place of Hanuman. Hanuman was born on 'Anjaneya Hill', in Hampi, Karnataka.[7] This is located near the Risyamukha mountain on the banks of the Pampa, where Sugreeva and Sri Rama are said to have met in Valmiki Ramayana's Kishkinda Kanda. There is a temple that marks the spot.Even Trimbakeshwar, Anjan, a small village about 18 km away from Gumla, houses "Anjan Dham", which is said to be the birth place of Hanuman.[8] The name of the village is derived from the name of the goddess Anjani, mother of Mahaveer Hanuman. Aanjani Gufa (cave), 4 km from the village, is believed to be the place where Anjani once lived. Many objects of archaeological importance obtained from this site are now held at the Patna Museum. Another belief is that Anjaneri (or Anjneri) mountain, located 7 km from Trimbakeshwar in the Nashik district, is also claimed as the birthplace of Hanuman.[9] A cave in a hill near Gokarna, one of the oldest temple towns of India, is also said to be the birth place of Hanuman. This cave has had a Hanuman temple for a long time. Gokarna, situated in west coast of Karnataka, is known for Atma Linga of Shiva, installed by Ganapathi to save it from the hands of Ravana long before Ramayana days. Sri Ramachandra Pura Math one of the leading Shankara Peethas is situated 3 kilometers away from this birth place of Hanuman.

 

As a child, believing the sun to be a ripe mango, Hanuman pursued it in order to eat it. Rahu, a Vedic planet corresponding to an eclipse, was at that time seeking out the sun as well, and he clashed with Hanuman. In the nature of Rahu, the Tamas Guṇa predominated. To convey a message to the universe that Satva Guṇa always prevails, Hanuman thrashed Rahu and goes to take sun in his abode.[10] Indra, king of devas, was approached by defeated Rahu with disappointment, complaining that a monkey child stopped him from taking on Sun, as is permitted by you so that Solar eclipse could not take place. This enraged Indra, who responded by throwing the Vajra (thunderbolt) at Hanuman, which struck his jaw. He fell back down to the earth and became unconscious. Upset, Vayu deva went into seclusion, withdrawing air along with. As living beings began to asphyxiate, Indra withdrew the effect of his thunderbolt, and the devas revived Hanuman and blessed him with multiple boons.[4]

Brahma then gave Hanuman a boon that would protect him from the proverbial irrevocable curse called Brahma’s curse-Brahmashap. Brahma also said: "Nobody will be able to kill you with any weapon in war." From Brahma he obtained the power of inducing fear in enemies, of destroying fear in friends, to be able to change his form at will and to be able to easily travel wherever he wished. From Shiva he obtained the boons of longevity, scriptural wisdom and ability to cross the ocean. Lord Shiva assured safety of Hanuman with a band (kavach) that would protect him for life. Indra blessed him that his weapon Vajra, will no longer be effective on him and his body would become stronger than Vajra. Varuna blessed baby Hanuman with a boon that he would always be protected from water. Agni blessed him, Saying, "Fire will never burn you." Surya gave him two siddhis of yoga namely "laghima" and "garima", to be able to attain the smallest or to attain the biggest form . Vayu blessed him with more speed than he himself had. Yama, the God of Death blessed him healthy life and free from his weapon Yama Danda, thus death would not come to him. Kubera showered his blessings declaring that Hanuman would always remain happy and contented. Vishwakarma blessed him that Hanuman would be protected from all his creations in the form of objects or weapons A permanent mark was left on his chin (हनुः hanuḥ "jaw" in Sanskrit), due to impact of Vajra, explaining his name.[4][11]

On ascertaining Surya to be an all-knowing teacher, Hanuman raised his body into an orbit around the sun and requested to Surya to accept him as a student. Surya refused and explained claiming that he always had to be on the move in his chariot, it would be impossible for Hanuman to learn well. Undeterred, Hanuman enlarged his form, with one leg on the eastern ranges and the other on the western ranges, and facing Surya again pleaded. Pleased by his persistence, Surya agreed. Hanuman then learned all of the latter's knowledge. When Hanuman then requested Surya to quote his "guru-dakshina" (teacher's fee), the latter refused, saying that the pleasure of teaching one as dedicated as him was the fee in itself. Hanuman insisted, whereupon Surya asked him to help his (Surya's) spiritual son Sugriva. Hanuman's choice of Surya as his teacher is said to signify Surya as a Karma Saakshi, an eternal witness of all deeds. Hanuman later became Sugriva's minister.[4][12]

Hanuman was mischievous in his childhood, and sometimes teased the meditating sages in the forests by snatching their personal belongings and by disturbing their well-arranged articles of worship. Finding his antics unbearable, but realizing that Hanuman was but a child, (albeit invincible), the sages placed a mild curse on him by which he became unable to remember his own ability unless reminded by another person. It is hypothesised that without this curse, the entire course of the Ramayana war might have been different, for he demonstrated phenomenal abilities during the war. The curse is highlighted in Kishkindha Kanda and Sundara Kanda when Jambavantha reminds Hanuman of his abilities and encourages him to go and find Sita.[4] The specific verse that is recited by Jambavantha is:

You are as powerful as the wind;

You are intelligent, illustrious & an inventor.

There is nothing in this world that’s too difficult for you;

Whenever stuck, you are the one who can help.

 

Meeting Rama

Hanuman meets Rama during the Rama's 14-year exile.[13] With his brother Lakshmana, Rama is searching for his wife Sita who had been abducted by Ravana. Their search brings them to the vicinity of the mountain Rishyamukha, where Sugriva, along with his followers and friends, are in hiding from his older brother Vali.

Having seen Rama and Lakshmana, Sugriva sends Hanuman to ascertain their identities. Hanuman approaches the two brothers in the guise of a brahmin. His first words to them are such that Rama says to Lakshmana that none could speak the way the brahmin did unless he or she had mastered the Vedas. He notes that there is no defect in the brahmin's countenance, eyes, forehead, brows, or any limb. He points out to Lakshmana that his accent is captivating, adding that even an enemy with sword drawn would be moved. He praises the disguised Hanuman further, saying that sure success awaited the king whose emissaries were as accomplished as he was.[13]

When Rama introduces himself, the brahman identitifies himself as Hanuman and falls prostrate before Rama, who embraces him warmly. Thereafter, Hanuman's life becomes interwoven with that of Rama. Hanuman then brings about friendship and alliance between Rama and Sugriva; Rama helps Sugriva regain his honour and makes him king of Kishkindha. Sugriva and his vanaras, most notably Hanuman, help Rama defeat Ravana and reunite with Sita.

In their search for Sita, a group of Vanaras reaches the southern seashore. Upon encountering the vast ocean, every vanara begins to lament his inability to jump across the water. Hanuman too is saddened at the possible failure of his mission, until the other vanaras and the wise bear Jambavantha begin to extol his virtues. Hanuman then recollects his own powers, enlarges his body, and flies across the ocean. On his way, he encounters a mountain that rises from the sea, proclaims that it owed his father a debt, and asks him to rest a while before proceeding. Not wanting to waste any time, Hanuman thanks the mountain and carries on. He then encounters a sea-monster, Surasa, who challenges him to enter her mouth. When Hanuman outwits her, she admits that her challenge was merely a test of his courage. After killing Simhika, a rakshasa, he reaches Lanka.

[edit]Locating Sita

  

Hanuman encounters Sita in Ashokavana

Hanuman reaches Lanka and marvels at its beauty. After he finds Sita in captivity in a garden, Hanuman reveals his identity to her, reassures her that Rama has been looking for her, and uplifts her spirits. He offers to carry her back to Rama, but she refuses his offer, saying it would be an insult to Rama as his honour is at stake. After meeting Sita, Hanuman begins to wreak havoc, gradually destroying the palaces and properties of Lanka. He kills many rakshasas, including Jambumali and Aksha Kumar. To subdue him, Ravana's son Indrajit uses the Brahmastra. Though immune to the effects of this weapon Hanuman, out of respect to Brahma, allows himself be bound. Deciding to use the opportunity to meet Ravana, and to assess the strength of Ravana's hordes, Hanuman allows the rakshasa warriors to parade him through the streets. He conveys Rama's message of warning and demands the safe return of Sita. He also informs Ravana that Rama would be willing to forgive him if he returns Sita honourably.

  

Hanuman then allows himself to be captured by Ravana, who sets his tail on fire; bazaar art, c.1910's

Enraged, Ravana orders Hanuman's execution, whereupon Ravana's brother Vibhishana intervenes, pointing out that it is against the rules of engagement to kill a messenger. Ravana then orders Hanuman's tail be lit afire. As Ravana's forces attempted to wrap cloth around his tail, Hanuman begins to lengthen it. After frustrating them for a while, he allows it to burn, then escapes from his captors, and with his tail on fire he burns down large parts of Lanka. After extinguishing his flaming tail in the sea, he returns to Rama.

[edit]Shapeshifting

In the Ramayana Hanuman changes shape several times. For example, while he searches for the kidnapped Sita in Ravana's palaces on Lanka, he contracts himself to the size of a cat, so that he will not be detected by the enemy. Later on, he takes on the size of a mountain, blazing with radiance, to show his true power to Sita.[14]

Also he enlarges & immediately afterwards contracts his body to out-wit Sirsa, the she-demon, who blocked his path while crossing the sea to reach Lanka. Again, he turns his body microscopically small to enter Lanka before killing Lankini, the she-demon guarding the gates of Lanka.

He achieved this shape-shifting by the powers of two siddhis; Anima and Garima bestowed upon him in his childhood by Sun-God, Surya.

[edit]Lifting a mountain

When Lakshmana is severely wounded during the battle against Ravana, Hanuman is sent to fetch the Sanjivani, a powerful life-restoring herb, from Dronagiri mountain in the Himalayas, to revive him. Ravana realises that if Lakshmana dies, a distraught Rama would probably give up, and so he dispatches the sorcerer Kalanemi to intercept Hanuman.[15] Kalanemi, in the guise of a sage, deceives Hanuman, but Hanuman uncovers his plot with the help of an apsara, whom he rescues from her accursed state as a crocodile.[15]

  

Hanuman fetches the herb-bearing mountain, in a print from the Ravi Varma Press, 1910's

Ravana, upon learning that Kalanemi has been slain by Hanuman, summons Surya to rise before its appointed time because the physician Sushena had said that Lakshmana would perish if untreated by daybreak. Hanuman realizes the danger, however, and, becoming many times his normal size, detains the Sun God to prevent the break of day. He then resumes his search for the precious herb, but, when he finds himself unable to identify which herb it is, he lifts the entire mountain and delivers it to the battlefield in Lanka. Sushena then identifies and administers the herb, and Lakshmana is saved. Rama embraces Hanuman, declaring him as dear to him as his own brother. Hanuman releases Surya from his grip, and asks forgiveness, as the Sun was also his Guru.

Hanuman was also called "langra veer"; langra in Hindi means leaping and veer means "bravest of brave". The story behind Hanuman being called langra is as follows. He was injured when he was crossing the Ayodhya with the mountain in his hands. As he was crossing over Ayodhya, Bharat, Rama's young brother, saw him and assumed that some Rakshasa was taking this mountain to attack Ayodhya. Bharat then shot Hanuman with an arrow, which was engraved with Rama's name. Hanuman did not stop this arrow as it had Rama's name written on it, and it injured his leg. Hanuman landed and explained to Bharat that he was moving the mountain to save his own brother, Lakshmana. Bharat, very sorry, offered to fire an arrow to Lanka, which Hanuman could ride in order to reach his destination more easily. But Hanuman declined the offer, preferring to fly on his own, and he continued his journey with his injured leg.

[edit]Patala incident

  

Sculpture of Hanuman carrying the mountain, in a Haridwar temple.

In another incident during the war, Rama and Lakshmana are captured by the rakshasa Mahiravana (or Ahiravan), brother of Ravana, who held them captive in their palace in Patala (or Patalpuri)--the netherworld. Mahiravana keeps them as offerings to his deity. Searching for them, Hanuman reaches Patala, the gates of which are guarded by a young creature called Makardhwaja (known also as Makar-Dhwaja or Magar Dhwaja), who is part reptile and part Vanara.

The story of Makardhwaja's birth is said to be that when Hanuman extinguished his burning tail in the ocean, a drop of his sweat fell into the waters, eventually becoming Makardhwaja, who perceives Hanuman as his father. When Hanuman introduces himself to Makardhwaja, the latter asks his blessings, but fights him to fulfill the task of guarding the gate. Hanuman defeats and imprisons him to gain entry.

Upon entering Patala, Hanuman discovers that to kill Mahiravana, he must simultaneously extinguish five lamps burning in different directions. Hanuman assumes the Panchamukha or five-faced form of Sri Varaha facing north, Sri Narasimha facing south, Sri Garuda facing west, Sri Hayagriva facing the sky and his own facing the east, and blows out the lamps. Hanuman then rescues Rama and Lakshmana. Afterwards, Rama asks Hanuman to crown Makardhwaja king of Patala. Hanuman then instructs Makardhwaja to rule Patala with justice and wisdom.

To date Panchamukha Anjaneya mandir is located at Panchmukhi a small village 20 km from Mantralayam, Kurnool district, Andhra Pradesh. A divine place where Sri Guru Raghavendra Swamy rests.

[edit]Bharata's vow

  

Javanese wayang representation of Hanuman.

When the war ends, Rama's 14-year exile has almost elapsed. Rama then remembers Bharata's vow to immolate himself if Rama does not return to rule Ayodhya immediately, on completion of the stipulated period. Realising that it would be a little later than the last day of the 14 years when he would reach Ayodhya, Rama is anxious to prevent Bharata from giving up his life. Hanuman therefore flies to Ayodhya to inform Bharata that Rama is on his way home.

[edit]Honours

Shortly after he is crowned Emperor upon his return to Ayodhya, Rama decides to ceremoniously reward all his well-wishers. At a grand ceremony in his court, all his friends and allies take turns being honoured at the throne. Hanuman approaches without desiring a reward. Seeing Hanuman come up to him, an emotionally overwhelmed Rama embraces him warmly, declaring that he could never adequately honour or repay Hanuman for the help and services he received from the noble Vanara. Sita, however, insists that Hanuman deserved honour more than anyone else, and Sita gives him a necklace of precious stones adorning her neck.

When he receives it, Hanuman immediately takes it apart, and peers into each stone. Taken aback, many of those present demand to know why he is destroying the precious gift. Hanuman answers that he was looking into the stones to make sure that Rama and Sita are in them, because if they are not, the necklace is of no value to him. At this, a few mock Hanuman, saying his reverence and love for Rama and Sita could not possibly be as deep as he implies. In response, Hanuman tears his chest open, and everyone is stunned to see Rama and Sita literally in his heart.

[edit]Hanuman Ramayana

  

Hanuman beheads Trisiras-from The Freer Ramayana

After the victory of Rama over Ravana, Hanuman went to the Himalayas to continue his worship of the Lord. There he scripted a version of the Ramayana on the Himalayan mountains using his nails, recording every detail of Rama's deeds. When Maharishi Valmiki visited him to show him his own version of the Ramayana, he saw Hanuman's version and became very disappointed.

When Hanuman asked Valmiki the cause of his sorrow, the sage said that his version, which he had created very laboriously, was no match for the splendour of Hanuman's, and would therefore go ignored. At this, Hanuman discarded his own version, which is called the Hanumad Ramayana. Maharishi Valmiki was so taken aback that he said he would take another birth to sing the glory of Hanuman which he had understated in his version.

Later, one tablet is said to have floated ashore during the period of Mahakavi Kalidasa, and hung at a public place to be deciphered by scholars. Kalidasa is said to have deciphered it and recognised that it was from the Hanumad Ramayana recorded by Hanuman in an extinct script, and considered himself very fortunate to see at least one pada of the stanza.

[edit]After the Ramayana war

After the war, and after reigning for several years, the time arrived for Rama to depart to his heavenly abode. Many of Rama's entourage, including Sugriva, decided to depart with him. Hanuman, however, requested Rama that he will remain on earth as long as Rama's name was venerated by people. Sita accorded Hanuman that desire, and granted that his image would be installed at various public places, so he could listen to people chanting Rama's name. He is one of the immortals of Hinduism.[16]

So! Right! On the plus side: the building is fabulous. To a certain extent it's a little like the roof garden principle I was discussing in Como: once you're designing a thermal bath complex, you would really have to go out of your way to make it unpleasant.

 

Zumthor does a number of things to make it more pleasant, many of which should be visible in these images. The place is really beautiful, making a tremendous amount out of a very limited palette of materials. Jackie insisted it would have looked even better in better weather, but I wasn't complaining as it was. The interior has a number of nice rooms (hot room, warm room, freezing cold room, various levels of sauna, water-with-eucalyptus petals* room, etc), all of which are basically beyond the abilities of my crummy disposable underwater camera. Thankfully, the real high point is outside, where the lukewarm pool (the closest thing to a swimming pool in depth and breath) makes its way through a channel and a chain curtain to the outside. So you're in warmish water, in crisp mountain air - cold enough, anyway, to make visible the vapor rising from the water. This is made perfect in the morning, when it seems to echo perfectly the rising of the mists off the Alps across the valley. This photo doesn't quite nail it - I ran back to get my camera and the moment had sort of passed - but trust me, it was very beautiful.

 

The argument could be made, of course, that none of this is down to Zumthor, since any open-air variation of the "thermal baths" program would accomplish the same thing. But everything else about this building is just so nice that it feels like a 100% unique and magical experience being on this pool. Certainly the way this building handles its edge condition - the cut into the hill, the green roof, the huge hulking walls with the cuts into them - creates a very special zone as far as your sense of being inside or outside goes. Physically, it wouldn't be remotely difficult to hop directly into this space from the outside world - and certainly I was tempted when I was trying to find my way in! But somehow the building casts a clear sense of boundary through open air, and when I can articulate that thought better I may be closer to explaining why it feels so special. To me, anyway.

 

* - Different sources aver that the mystery ingredient was eucalyptus, rose petals, or lavender. Lavender, in my view, is dead wrong - but what do I know? I guess I could, like, read a book about this building or something.

St Ethelbert, Hessett, Suffolk

 

Hessett is a fairly ordinary kind of village to the east of Bury St Edmunds, but its church is one of the most important in East Anglia for a number of reasons, which will become obvious. Consider for one moment, if you will, the extent to which the beliefs and practices of a religious community affect the architecture of its buildings. Think of a mosque, for instance. Often square, expressing the democracy of Islam, but without any imagery of the human figure, for such things are proscribed. Think of a synagogue, focused towards the Holy Scriptures in the Ark, but designed to enable the proclaiming of the Word, and the way that early non-conformist chapels echo this architecture of Judaism - indeed, those who built the first free churches, like Ipswich's Unitarian Chapel, actually called them synagogues.

 

The shape of a church, then, is no accident. A typical Suffolk perpendicular church of the 15th century has wide aisles, to enable liturgical processions, a chancel for the celebration of Mass, places for other altars, niches for devotional statues, a focus towards the Blessed Sacrament in the east, a roof of angels to proclaim a hymn of praise, a large nave for devotional and social activities, and wall paintings of the Gospels and hagiographies of Saints, of the catechism and teachings of the Catholic Church. As Le Corbusier might have said if he'd been around at the time, a medieval church is a machine for making Catholicism happen.

 

No longer, of course. The radical and violent fracture in popular religion in the middle years of the 16th century gave birth to the Church of England, and the new church inherited buildings that were quite unsuitable for the new congregational protestant theology, a problem that the Church of England has never entirely solved.

 

Over the centuries, the problem has been addressed in different ways. The early reformers celebrated communion at a table in the nave, for example, and blocked off the chancel for other uses. Although this was challenged by the Laudian party in the early part of the 17th century, it was the way that many parishes reinvented their buildings, and most were to stay like that until the middle years of the 19th century. Some went further. A pulpit placed halfway down the nave, or even at the back of the church, meant that the seating could be arranged so that it no longer focused towards the east, thus breaking the link with Catholic (and Laudian) sacramentalism. For several centuries, Anglican churches focused on the pulpit rather than the altar.

 

With the coming to influence of the 19th century Oxford Movement, all this underwent another dramatic change, with the great majority of our medieval parish churches having their interiors restored to their medieval integrity, reinventing themselves as sacramental spaces. This is the condition in which we find most of them today, and some Anglican theologians are asking the question that the Catholic Church asked itself at Vatican II in the 1960s - is a 19th century liturgical space really appropriate for the Church of the 21st century?

 

So, let us hasten at once to Hessett. The church sits like a glowing jewel in its wide churchyard, right on the main road through the village. It is pretty well perfect if you are looking for a fine Suffolk exterior. An extensive 15th century rebuilding enwraps the earlier tower, which was crowned by the donor of the rebuilding, John Bacon.The nave and aisles are deliciously decorated, reminding one rather of the church at neighbouring Rougham, although this is a smaller church, and the aisles make it almost square. A dedicatory inscription on the two storey vestry in the north east corner bids us pray for the souls of John and Katherine Hoo, who donated the chancel and paid for the trimmings to the aisles. Their inscription has been damaged by protestant reformers, who obviously did not believe in the efficacy of prayers for the dead.

 

Although not comparable with that at Woolpit, the dressed stone porch is a grand affair, and a bold statement. You may find the south door locked, but if this is the case then the priest's door into the chancel is usually open. And in a way it is a good church to enter via the chancel, because in this way St Ethelbert unfolds its treasures slowly.You step into relative darkness - or, at least, it seems so in comparison with the nave beyond the rood screen. This is partly a result of the abundance of dark wood, and in truth the chancel seems rather overcrowded. The most striking objects in view are the return stalls, which fill the two westerly corners of the chancel. These are in the style of a college or school of priests, with their backs to the rood screen, but then 'returning' around the walls to the east. They are fine, and are certainly 15th or 16th century. But one of the stalls, that to the north, is different to the others, and seems slightly out of place. It is elaborately carved with faces, birds and foliage.

 

Mortlock thought that it might have been intended for a private house. The stall in front of it has heads on it that appear to be wearing 18th century wigs. The sanctuary is largely Victorianised, with a great east window depicting Saints. The south windows of the chancel depict a lovely Adoration scene by the O'Connors. The chancel is separated from the nave by the 15th century rood screen, which is elegantly painted and gilt on the west side, the beautifully tracery intricately carved above. The rood screen has been fitted with attractive iron gates, presumably evidence of Anglo-catholic enthusiasm here in the early 20th century, and you step down through them into the light. A first impression is that you are entering a much older space than the one you have left. There is an 18th century mustiness, enhanced by the box pews that line the aisles. And, beyond, on walls and in windows, are wonderful things.

 

The number of surviving wall paintings in England is a tiny fraction of those which existed before the 15th and 16th centuries. All churches had them, and in profusion. It isn't enough to say that they were a 'teaching aid' of a church of illiterate peasants. In the main, they were devotional, and that is why they were destroyed. However, it is more complicated than that. Research in recent years has indicated that many wall paintings were destroyed before the Reformation, perhaps a century before. In some churches, they have been punched through with Perpendicular windows, which are clearly pre-Reformation. In the decades after the Black Death, there seems to have been a sea change in the liturgical use of these buildings, a move away from an individualistic, devotional usage to a corporate liturgical one. There is a change of emphasis towards more education and exegesis. This is the time that pulpits and benches appear, long before protestantism was on the agenda. What seems to happen is that many buildings were intended now to be full of light, and devotional wall paintings were either whitewashed, or replaced with catechetical ones.

 

The decoration of the nave was the responsibility of the people of the parish, not of the Priest. The wall paintings of England can be divided into roughly three groups. Roughly speaking, the development of wall paintings over the later medieval period is in terms of these three overlapping emphases.

 

Firstly, the hagiographies - stories of the Saints. These might have had a local devotion, although some saints were popular over a wide area, and most churches seem to have supported a devotion to St Christopher right up until the Reformation.

 

Secondly came those which illustrate incidents in the life of Christ and his mother, the Blessed Virgin. Although partly pedagogical, they were also enabling tools, since private devotions often involved a contemplation upon them, and at Mass the larger part of those present would have been involved in private devotions. These scriptural stories were as likely to have been derived from apocryphal texts like the Gospel of Pseudo-Matthew as from the actual Gospels themselves.

 

Lastly, there are catechetical wall paintings, illustrating the teachings of the Catholic church. It should not be assumed that these are dogmatic. Many are simply artistic representations of stories, and others are simplifications of theological ideas, as with the seven deadly sins and the seven cardinal virtues. Some warn against occasions of sin (gossiping, for example) and generally wall paintings provided a local site for discussion and exemplification.

 

To an extent, all the above is largely true of stained glass, as well, with the caveat that stained glass was more expensive, relied on local patronage, and often has this patronage as a subtext, hence the large number of heraldic devices and images of local worthies. But it was also devotional, and so it was also destroyed.

 

So - what survives at Hessett? The wall paintings first.

 

Starting in the south east corner of the nave, we have Suffolk's finest representation of St Barbara, presenting a tower. St Barbara was very popular in medieval times, because she was invoked against strikes by lightning and sudden fires. This resulted from her legend, for her father, on finding her to be a Christian, walled her up in a tower until she repented. As a result, he was struck by lightning, and reduced to ashes. She was also the patron saint of the powerful building trade, and as such her image graced their guild altars - perhaps that was the case here.

 

Above the south door is another figure, often identified as St Christopher, but I do not think that this can be the case. St Christopher is found nowhere else in Suffolk above a south door. The traditional iconography of this mythical saint is not in place here, and it is hard to see how this figure could ever have been interpreted as such. I suspect it is a result of an early account confusing the two images over the north and south doors, and the mistake being repeated in later accounts.

 

In fact, digital enhancement seems to suggest that there are two figures above the south door, overlapping each other slightly. The figure on the right is barefoot, that on the left is wearing a white gown. There appears to be water under their feet, and so I think this is an image of the Baptism of Christ. Perhaps it was once part of a sequence.

 

The wall painting opposite, above the north door, is St Christopher. Although it isn't as clear as himself at, say, nearby Bradfield Combust, he bestrides the river in the customary manner, staff in hand. The Christ child is difficult to discern, but you can see the fish in the water. Also in the water, and rather unusual, are two figures. They are rendered rather crudely, almost like gingerbread men. Could they be the donors of the north aisle, John and Katherine Hoo in person?

 

Moving along the north aisle, we come to the set of paintings for which Hessett is justifiably famous. They are set one above the other between two windows, at the point where might expect the now-vanished screen to a chapel to have been. The upper section was here first. It shows the seven deadly sins (described wrongly in some text books as a tree of Jesse, or ancestry of Christ). Two devils look on as, from the mouth of hell, a great tree sprouts, ending in seven images. Pride is at the top, and in pairs beneath are Gluttony and Anger, Vanity and Envy, Avarice and Lust. Mortlock suggests that some attempt has been made to erase the image for Lust, which may simply be mid-16th century puritan prurience on the part of some reformer here. This would suggest that this catechetical tool was here right up until the Reformation.

 

The idea of 'Seven Deadly Sins' was anathema to the reformers, because it is entirely unscriptural. Rather, as a catechetical tool, it is a way of drawing together a multitude of sins into a simplistic aide memoire. This could then be used in confession, taking each of them one at a time and examining ones conscience accordingly. It should not be seen simply as a 'warning' to ignorant peasants, for the evidence is that the ordinary rural people of late medieval England were theologically very articulate. Rather, it was a tool for use, in contemplation and preparation for the sacrament of reconciliation, which may well have ordinarily taken place in the chapel here.

 

The wall painting beneath the Sins is even more interesting. This is a very rare 'Christ of the Trades', and dates from the early 15th century, about a hundred years after the painting above. It is rather faded, and takes a while to discern, and not all of it is decodable. However, enough is there to be fascinating. The image of the 'Christ of the Trades' is known throughout Christendom, and contemporary versions with this can be found in other parts of Europe. It shows the risen Christ in the centre, and around him a vast array of the tools and symbols of various trades. One theory is that it depicts activities that should not take place on a Sunday, a holy day of obligation to refrain from work, and that these activities are wounding Christ anew.

 

Perhaps the most fascinating symbol, and the one that everyone notices, is the playing card. It shows the six of diamonds. Does it represent the makers of playing cards? If so, it might suggest a Flemish influence. Or could it be intended to represent something else? Whatever, it is one of the earliest representations of a playing card in England. Why is this here? It may very well be that there was a trades gild chantry chapel at the east end of the north aisle, and this painting was at its entrance.

 

At the east end of the north aisle now is the church's set of royal arms. Cautley saw it in the vestry in the 1930s, and identified it as a Queen Anne set. Now, with additions stripped away, it is revealed as a Charles II set from the 1660s, and a very fine one. It is fascinating to see it at such close range. Usually, they are set above the south door now, although they would originally have been placed above the chancel arch, in full view of the congregation, a gentle reminder of who was in charge.

 

And so to the glass, which on its own would be worth coming to Hessett to see. Few Suffolk churches have such an expanse, none have such a variety, or glass of such quality and interest. It consists essentially of two ranges, the life and Passion of Christ in the north aisle (although some glass has been reset across the church), and images and hagiographies of Saints in the south aisle.

 

In the north aisle, the scourging of Christ stands out, the wicked grins of the persecutors contrasting with the pained nobility of the Christ figure. In the next window, Christ rises from the dead, coming out of his tomb like the corpses in the doom paintings at Stanningfield, North Cove and Wenhaston. The Roman centurion sleeps soundly in the foreground.

 

The most famous image is in the east window of the south aisle. Apparently, it shows a bishop holding the chain to a bag, with four children playing at his feet. I say apparently, because there is rather more going on here than meets the eye. The reason that this image is so famous is that the small child in the foreground is holding what appears to be a golf club or hockey stick, and this would be the earliest representation of such an object in all Europe. The whole image has been said to represent St Nicholas, who was a Bishop, and whose legends include a bag of gold and a group of children.

 

Unfortunately, this is not the case. St Nicholas is never symbolised by a bag of gold, and there are three children in the St Nicholas legend, not four. In any case, the hand in the picture is not holding the chain to a bag at all, but a rosary, and the hockey stick is actually a fuller's club, used for dyeing clothes, and the symbol of St James the Less.

 

What has happened here is that the head of a Bishop has been grafted on to the body of a figure which is probably still in its original location. The three lights of this window contained a set of the Holy Kinship. The light to the north of the 'Bishop' contains two children playing with what ae apparently toys, but when you look closely you can see that one is holding a golden shell, and the other a poisoned chalice. They are the infant St James and St John, and the lost figure above them was their mother, Mary Salome.

 

This means that the figure with the Bishop's head is actually Mary Cleophas, mother of four children including St James the Less. The third light to the south, of course, would have depicted the Blessed Virgin and child, but she is lost to us.

 

Not only this, but Hessett has some very good 19th Century glass which complements and does not overly intrude. The best is beneath the tower, the west window in a fully 15th Century style of scenes by Clayton & Bell. The east window, depicting saints, is by William Warrington, and the chancel also has the O'Connor glass already mentioned.

 

If the windows and wall paintings were all there was, then Hessett would be remarkable enough. But there is something else, two things, actually, that elevate it above all other Suffolk churches, and all the churches of England. For St Ethelbert is the proud owner of two unique survivals. At the back of the church is a chest, no different from those you'll find in many a parish church. In common with those, it has three separate locks, the idea being that the Rector and two Churchwardens would have a key each, and it would be necessary for all three of them to be present for the chest to be opened. It was used for storing parish records and valuables.

 

At some point, one of the keys was lost. There is an old story about the iconoclast William Dowsing turning up here and demanding the chest be opened, but on account of the missing key it couldn't be. Unfortunately, this story isn't true, for Dowsing never recorded a visit Hessett. The chest was eventually opened in the 19th century. Inside were found two extraordinary pre-Reformation survivals. These are a pyx cloth and a burse. The pyx cloth was draped over the wooden canopy that enclosed the blessed sacrament (one of England's four surviving medieval pyxes is also in Suffolk, at Dennington) before it was raised above the high altar. The burse was used to contain the host before consecration at the Mass. They are England's only surviving examples, and they're both here. Or, more precisely they aren't, for both have been purloined by the British Museum, the kind of theft that no locked church can prevent.

 

But there are life-size photos of both either side of the tower arch. The burse is basically an envelope, and features the Veronica face of Christ on one side with the four evangelistic symbols in each corner. On the other is an Agnus Dei, the Lamb of God. The survival of both is extraordinary. It is one thing to explore the furnishings of lost Catholic England, quite another to come face to face with articles that were actually used in the liturgy.

 

In front of the pictures stands the font, a relatively good one of the early 15th century, though rather less exciting than everything going on around it. The dedicatory inscription survives, to a pair of Hoos of an earlier generation than the ones on the vestry.Turning east again, the ranks of simple 15th century benches are all of a piece with their church. They have survived the violent transitions of the centuries, and have seated generation after generation of Hessett people. They were new here when this church was alive with coloured light, with the hundreds of candles flickering on the rood beam, the processions, the festivals, and the people's lives totally integrated with the liturgy of the seasons. For the people of Catholic England, their religion was as much a part of them as the air they breathed. They little knew how soon it would all come to an end.

 

And so, there it is - one of the most fascinating and satisfactory of all East Anglia's churches. And yet, not many people know about it. We are only three miles from the brown-signed honeypot of Woolpit, where a constant stream of visitors come and go. I've visited Hessett many times, and never once encountered another visitor. Still, there you are, I suppose. Perhaps some places are better kept secret. But come here if you can, for here is a medieval worship space with much surviving evidence of what it was actually meant to be, and meant to do.

Puri is a city and a Municipality of Odisha. It is the district headquarters of Puri district, Odisha, eastern India. It is situated on the Bay of Bengal, 60 kilometres south of the state capital of Bhubaneswar. It is also known as Jagannath Puri after the 12th-century Jagannath Temple located in the city. It is one of the original Char Dham pilgrimage sites for Indian Hindus.

 

Puri was known by several names from the ancient times to the present, and locally called as Badadeula. Puri and the Jagannath Temple were invaded 18 times by Hindu and Muslim rulers, starting from the 4th century to the start of the 19th century with the objective of looting the treasures of the temple. Odisha, including Puri and its temple, were under the British Raj from 1803 till India attained independence in August 1947. Even though princely states do not exist in independent India, the heirs of the Gajapati Dynasty of Khurda still perform the ritual duties of the temple. The temple town has many Hindu religious maths or monasteries.

 

The economy of Puri town is dependent on the religious importance of the Jagannath Temple to the extent of nearly 80%. The festivals which contribute to the economy are the 24 held every year in the temple complex, including 13 major festivals; Ratha Yatra and its related festivals are the most important which are attended by millions of people every year. Sand art and applique art are some of the important crafts of the city. Puri is one of the 12 heritage cities chosen by the Government of India for holistic development.

 

GEOGRAPHY AND CLIMATE

GEOGRAPHY

Puri, located on the east coast of India on the Bay of Bengal, is in the center of the district of the same name. It is delimited by the Bay of Bengal on the south east, the Mauza Sipaurubilla on the west, Mauz Gopinathpur in the north and Mauza Balukhand in the east. It is within the 67 kilometres coastal stretch of sandy beaches that extends between Chilika Lake and the south of Puri city. However, the administrative jurisdiction of the Puri Municipality extends over an area of 16.3268 square kilometres spread over 30 wards, which includes a shore line of 5 kilometres.

 

Puri is in the coastal delta of the Mahanadi River on the shores of the Bay of Bengal. In the ancient days it was near to Sisupalgarh (Ashokan Tosali) when the land was drained by a tributary of the River Bhargavi, a branch of the Mahanadi River, which underwent a meandering course creating many arteries altering the estuary, and formed many sand hills. These sand hills could not be "cut through" by the streams. Because of the sand hills, the Bhargavi River flowing to the south of Puri, moved away towards the Chilika Lake. This shift also resulted in the creation of two lagoons known as Sar and Samang on the eastern and northern parts of Puri respectively. Sar lagoon has a length of 8.0 km in an east-west direction and has a width of 3.2 km in north-south direction. The river estuary has a shallow depth of 1.5 m only and the process of siltation is continuing. According to a 15th-century chronicle the stream that flowed at the base of the Blue Mountain or Neelachal was used as the foundation or high plinth of the present temple which was then known as Purushottama, the Supreme Being. A 16th century chronicle attributes filling up of the bed of the river which flowed through the present Grand Road, during the reign of King Narasimha II (1278–1308).

 

CLIMATE

According to the Köppen and Geiger the climate of Puri is classified Aw. The city has moderate and tropical climate. Humidity is fairly high throughout the year. The temperature during summer touches a maximum of 36 °C and during winter it is 17 °C. The average annual rainfall is 1,337 millimetres and the average annual temperature is 26.9 °C.

 

HISTORY

NAMES IN HISTORY

Puri, the holy land of Lord Jaganath, also known popularly as Badadeula in local usage, has many ancient names in the Hindu scriptures such as the Rigveda, Matsya purana, Brahma Purana, Narada Purana, Padma Purana, Skanda Purana, Kapila samhita and Niladrimahodaya. In the Rigveda, in particular, it is mentioned as a place called Purushamandama-grama meaning the place where the Creator deity of the world – Supreme Divinity deified on altar or mandapa was venerated near the coast and prayers offered with vedic hymns. Over time the name got changed to Purushottama Puri and further shortened to Puri and the Purusha became Jagannatha. Close to this place sages like Bhrigu, Atri and Markandeya had their hermitage. Its name is mentioned, conforming to the deity worshipped, as Srikshetra, Purusottama Dhāma, Purusottama Kshetra, Purusottama Puri and Jagannath Puri. Puri is however, a common usage now. It is also known the geographical features of its siting as Shankhakshetra (layout of the town is in the form of a conch shell.), Neelāchala ("blue mountain" a terminology used to name very large sand lagoon over which the temple was built but this name is not in vogue), Neelāchalakshetra, Neelādri, The word 'Puri' in Sanskrit means "town", or 'city' and is cognate with polis in Greek.

 

Another ancient name is Charita as identified by Cunningham which was later spelled as Che-li-ta-lo by Chinese traveller Hiuen Tsang.When the present temple was built by the Ganga king Chodangadev in the 11th and 12th centuries it was called Purushottamkshetra. However, the Moghuls, the Marathas and early British rulers called it Purushottama-chhatar or just Chhatar. In Akbar's Ain-i-Akbari and subsequent Muslim historical records it was known as Purushottama. In the Sanskrit drama authored by Murari Mishra in the 8th century it is referred as Purushottama only. It was only after twelfth century Puri came to be known by the shortened form of Jagannatha Puri, named after the deity or in a short form as Puri. In some records pertaining to the British rule, the word 'Jagannath' was used for Puri. It is the only shrine in India, where Radha, along with Lakshmi, Saraswati, Durga, Bhudevi, Sati, Parvati, and Shakti abodes with Krishna, also known as Jagannath.

 

ANCIENT PERIOD

According to the chronicle Madala Panji, in 318 the priests and servitors of the temple spirited away the idols to escape the wrath of the Rashtrakuta King Rakatavahu. The temple's ancient historical records also finds mention in the Brahma Purana and Skanda Purana as having been built by the king Indradyumna of Ujjayani.

 

According to W.J. Wilkinson, in Puri, Buddhism was once a well established practice but later Buddhists were persecuted and Brahmanism became the order of the religious practice in the town; the Buddha deity in now worshipped by the Hindus as Jagannatha. It is also said that some relics of Buddha were placed inside the idol of Jagannath which the Brahmins claimed were the bones of Krishna. Even during Ashoka’s reign in 240 BC Odisha was a Buddhist center and that a tribe known as Lohabahu (barbarians from outside Odisha) converted to Buddhism and built a temple with an idol of Buddha which is now worshipped as Jagannatha. It is also said that Lohabahu deposited some Buddha relics in the precincts of the temple.

 

Construction of the Jagannatha Temple started in 1136 and completed towards the later part of the 12th century. The King of the Ganga dynasty, Anangabhima dedicated his kingdom to the God, then known as the Purushottam-Jagannatha and resolved that from then on he and his descendants would rule under "divine order as Jagannatha's sons and vassals". Even though princely states do not exist in independent India, the heirs of the Gajapati dynasty of Khurda still perform the ritual duties of the temple; the king formally sweeps the road in front of the chariots before the start of the Rathayatra.

 

MEDIEVAL AND EARLY MODERN PERIODS

History of the temple is the history of the town of Puri, which was invaded 18 times during its history to plunder the treasures of the Jagannath Puri temple. The first invasion was in the 8th century by Rastrakuta king Govinda-III (AD 798–814) and the last was in 1881 by the followers of Alekh Religion who did not recognize Jagannath worship. In between, from the 1205 onward there were many invasions of the city and its temple by Muslims of the Afghans and Moghuls descent, known as Yavanas or foreigners; they had mounted attacks to ransack the wealth of the temple rather than for religious reasons. In most of these invasions the idols were taken to safe places by the priests and the servitors of the temple. Destruction of the temple was prevented by timely resistance or surrender by the kings of the region. However, the treasures of the temple were repeatedly looted. Puri is the site of the Govardhana matha, one of the four cardinal institutions established by Adi Shankaracharya, when he visited Puri in 810 and since then it has become an important dham (divine centre) for the Hindus; the others being those at Sringeri, Dwaraka and Jyotirmath. The matha is headed by Jagatguru Shankarachrya. The significance of the four dhams is that the Lord Vishnu takes his dinner at Puri, has his bath at Rameshwaram, spends the night at Dwarka and does penance at Badrinath.

 

Chaitanya Mahaprabhu of Bengal who established the Bhakti movements of India in the sixteenth century, now known by the name the Hare Krishna movement, spent many years as a devotee of Jagannatha at Puri; he is said to have merged his "corporal self" with the deity. There is also a matha of Chaitanya Mahaprabhu here.

 

In the 17th century for the sailors sailing on the east coast of India, the landmark was the temple located in a plaza in the centre of the town which they called the "White Pagoda" while the Konark Sun Temple, 60 kilometres away to the east of Puri, was known as the "Black Pagoda".

 

The iconographic representation of the images in the Jagannath temple are believed to be the forms derived from the worship made by the tribal groups of Sabaras belonging to northern Odisha. These images are replaced at regular intervals as the wood deteriorates. This replacement is a special event carried out ritulistically by special group of carpenters.

 

The town has many Mathas (Monasteries of the various Hindu sects). Among the important mathas is the Emar Matha founded by the Tamil Vaishnav Saint Ramanujacharya in the 12th century AD. At present this matha is located in front of Simhadvara across the eastern corner of the Jagannath Temple is reported to have been built in the 16th century during the reign of Suryavamsi Gajapati. The matha was in the news recently for the large cache of 522 silver slabs unearthded from a closed room.

 

The British conquered Orissa in 1803 and recognizing the importance of the Jagannatha Temple in the life of the people of the state they initially placed an official to look after the temple's affairs and later declared it a district with the same name.

 

MODERN HISTORY

In 1906, Sri Yukteswar an exponent of Kriya Yoga, a resident of Puri, established an ashram in the sea-side town of Puri, naming it "Kararashram" as a spiritual training center. He died on 9 March 1936 and his body is buried in the garden of the ashram.

 

The city is the site of the former summer residence of British Raj built in 1913–14 during the era of governors, the Raj Bhavan.

 

For the people of Puri Lord Jagannath, visualized as Lord Krishna, is synonymous with their city. They believe that the Jagannatha looks after the welfare of the state. However, after the incident of the partial collapse of the Jagannatha Temple, the Amalaka part of the tower on 14 June 1990 people became apprehensive and thought it was not a good omen for the welfare of the State of Odisha. The replacement of the fallen stone by another of the same size and weight (seven tons) had to be done only in the an early morning hours after the gods had woken up after a good nights sleep which was done on 28 February 1991.

 

Puri has been chosen as one of the heritage cities for the Heritage City Development and Augmentation Yojana scheme of the Indian Government. It is one of 12 the heritage cities chosen with "focus on holistic development" to be implemented in 27 months by end of March 2017.

 

Non-Hindus are not permitted to enter the shrines but are allowed to view the temple and the proceedings from the roof of the Raghunandan library within the precincts of the temple for a small donation.

 

DEMOGRAPHICS

As of 2001 India census, Puri city, an urban Agglomeration governed by Municipal Corporation in Orissa state, had a population of 157,610 which increased to 200,564 in 2011. Males, 104,086, females, 96,478, children under 6 years of age, 18,471. The sex ratio is 927 females to 1000 males. Puri has an average literacy rate of 88.03 percent (91.38 percent males and 84.43 percent females). Religion-wise data is not reported.

 

ECONOMY

The economy of Puri is dependent on tourism to the extent of about 80%. The temple is the focal point of the entire area of the town and provides major employment to the people of the town. Agricultural production of rice, ghee, vegetables and so forth of the region meets the huge requirements of the temple, with many settlements aroiund the town exclusively catering to the other religious paraphernalia of the temple. The temple administration employs 6,000 men to perform the rituals. The temple also provides economic sustenance to 20,000 people belonging to 36 orders and 97 classes. The kitchen of the temple which is said to be the largest in the world employs 400 cooks.

 

CITY MANAGEMENT AND GOVERNANCE

Puri Municipality, Puri Konark Development Authority, Public Health Engineering Organisastion, Orissa Water Supply Sewerage Board are some of the principal organizations that are devolved with the responsibility of providing for all the urban needs of civic amenities such as water supply, sewerage, waste management, street lighting, and infrastructure of roads. The major activity which puts maximum presuure on these organizations is the annual event of the Ratha Yatra held for 10 days during July when more than a million people attend the grand event. This event involves to a very large extent the development activities such as infrastructure and amenities to the pilgrims, apart from security to the pilgrims.

 

The civic administration of Puri is the responsibility of the Puri Municipality which came into existence in 1864 in the name of Puri Improvement Trust which got converted into Puri Municipality in 1881. After India's independence in 1947, Orissa Municipal Act-1950 was promulgated entrusting the administration of the city to the Puri Municipality. This body is represented by elected representative with a Chairperson and councilors representing the 30 wards within the municipal limits.

 

LANDMARKS

JAGANNATH TEMPLE AT PURI

The Temple of Jagannath at Puri is one of the major Hindu temples built in the Kalinga style of architecture, in respect of its plan, front view and structural detailing. It is one of the Pancharatha (Five chariots) type consisting of two anurathas, two konakas and one ratha with well-developed pagas. Vimana or Deula is the sanctum sanctorum where the triad (three) deities are deified on the ratnavedi (Throne of Pearls), and over which is the temple tower, known as the rekha deula; the latter is built over a rectangular base of the pidha temples as its roof is made up of pidhas that are sequentially arranged horizontal platforms built in descending order forming a pyramidal shape. The mandapa in front of the sanctum sanctorum is known as Jagamohana where devotees assemble to offer worship. The temple tower with a spire rises to a height of 58 m in height and a flag is unfurled above it fixed over a wheel (chakra). Within the temple complex is the Nata Mandir, a large hall where Garuda stamba (pillar). Chaitanya Mahaprabhu used to stand here and pray. In the interior of the Bhoga Mantap, adjoining the Nata mandir, there is profusion of decorations of sculptures and paintings which narrate the story of Lord Krishna. The temple is built on an elevated platform (of about 39,000 m2 area), 20 ft above the adjoining area. The temple rises to a height of 214 ft above the road level. The temple complex covers an area of 4,3 ha. There is double walled enclosure, rectangular in shape (rising to a height of 20 ft) surrounding the temple complex of which the outer wall is known as Meghanada Prachira, measuring 200 by 192 metres. The inner walled enclosure, known as Kurmabedha. measures 126m x 95m. There are four entry gates (in four cardinal directions to the temple located at the center of the walls in the four directions of the outer circle. These are: the eastern gate called Singhadwara (Lions Gate), the southern gate known as Ashwa Dwara (Horse Gate), the western gate called the Vyaghra Dwara (Tigers Gate) or the Khanja Gate, and the northern gate called the Hathi Dwara or (elephant gate). The four gates symbolize the four fundamental principles of Dharma (right conduct), Jnana (knowledge), Vairagya (renunciation) and Aishwarya (prosperity). The gates are crowned with pyramid shapes structures. There is stone pillar in front of the Singhadwara called the Aruna Stambha {Solar Pillar}, 11 metres in height with 16 faces, made of chlorite stone, at the top of which is mounted an elegant statue of Arun (Sun) in a prayer mode. This pillar was shifted from the Konarak Sun temple. All the gates are decorated with guardian statues in the form of lion, horse mounted men, tigers and elephants in the name and order of the gates. A pillar made of fossilized wood is used for placing lamps as offering. The Lion Gate (Singhadwara) is the main gate to the temple, which guarded by two guardian deities Jaya and Vijaya. The main gates is ascended through 22 steps known as Baisi Pahaca which are revered as it is said to possess "spiritual animation". Children are made to roll down these steps from top to bottom to bring them spiritual happiness. After entering the temple on the left hand side there is huge kitchen where food is prepared in hygienic conditions in huge quantities that it is termed as "the biggest hotel of the world".

 

The legend says that King Indradyumma was directed by Lord Jagannath in a dream to build a temple for him and he built it as directed. However, according to historical records the temple was started some time during the 12th century by King Chodaganga of the Eastern Ganga dynasty. It was however completed by his descendant, Anangabhima Deva, in the 12th century. The wooden images of Jagannath, Balabhadra and Subhadra were then deified here. The temple was under the control of the Hindu rulers up to 1558. Then, when Orissa was occupied by the Afghan Nawab of Bengal, it was brought under the control of the Afghan General Kalapahad. Following the defeat of the Afghan king by Raja Mansingh, the General of Mughal emperor Akbar, the temple became a part of the Mughal empire till 1751 AD. Subsequently it was under the control of the Marathas till 1803. Then, when British Raj took over Orissa, the Puri Raja was entrusted with its to management until 1947.

 

The triad of images in the temple are of Jagannatha, personifying Lord Krishna, Balabhadra, his older brother, and Subhadra his younger sister, which are made of wood (neem) in an unfinished form. The stumps of wood which form the images of the brothers have human arms and that of Subhadra does not have any arms. The heads are large and un-carved and are painted. The faces are made distinct with the large circular shaped eyes.

 

THE PANCHA TIRTHA OF PURI

Hindus consider it essential to bathe in the Pancha Tirtha or the five sacred bathing spots of Puri, India, to complete a pilgrimage to Puri. The five sacred water bodies are the Indradyumana Tank, the Rohini Kunda, the Markandeya Tank, Swetaganga Tank, and the The Sea also called the Mahodadhi is considered a sacred bathing spot in the Swargadwar area. These tanks have perennial sources of supply in the form of rain water and ground water.

 

GUNDICHA TEMPLE

Known as the Garden House of Jagannath, the Gundicha temple stands in the centre of a beautiful garden, surrounded by compound walls on all sides. It lies at a distance of about 3 kilometres to the north east of the Jagannath Temple. The two temples are located at the two ends of the Bada Danda (Grand Avenue) which is the pathway for the Rath Yatra. According to a legend, Gundicha was the wife of King Indradyumna who originally built the Jagannath temple.

 

The temple is built using light-grey sandstone and architecturally, it exemplifies typical Kalinga temple architecture in the Deula style. The complex comprises four components: vimana (tower structure containing the sanctum), jagamohana (assembly hall), nata-mandapa (festival hall) and bhoga-mandapa (hall of offerings). There is also a kitchen connected by a small passage. The temple is set within a garden, and is known as "God's Summer Garden Retreat" or garden house of Jagannath. The entire complex, including garden, is surrounded by a wall which measures 131 m × 98 m with height of 6.1 m.

 

Except for the 9-day Rath Yatra when triad images are worshipped in Gundicha Temple, the rest of the year it remains unoccupied. Tourists can visit the temple after paying an entry fee. Foreigners (prohibited entry in the main temple) are allowed inside this temple during this period. The temple is under the Jagannath Temple Administration, Puri – the governing body of the main temple. A small band of servitors maintain the temple.

 

SWARGADWAR

Swargadwar is the name given to the cremation ground or burning ghat which is located on the shores of the sea were thousands of dead bodies of Hindus are brought from faraway places to cremate. It is a belief that the Chitanya Mahaparabhu disppaeread from this Swargadwar about 500 years back.

 

BEACH

The beach at Puri known as the "Ballighai beach} is 8 km away at the mouth of Nunai River from the town and is fringed by casurian trees. It has golden yellow sand and has pleasant sunshine. Sunrise and sunset are pleasant scenic attractions here. Waves break in at the beach which is long and wide.

 

DISTRICT MUSEUM

The Puri district museum is located on the station road where the exhibits are of different types of garments worn by Lord Jagannath, local sculptures, patachitra (traditional, cloth-based scroll painting) and ancient Palm-leaf manuscripts and local craft work.

 

RAGHUNANDANA LIBRARY

Raghunandana Library is located in the Emmra matha complex (opposite Simhadwara or Lion gate, the main entrance gate). The Jagannatha Aitihasika Gavesana Samiti (Jagannatha Historical Center) is also located here. The library contains ancient palm leaf manuscripts of Jagannatha, His cult and the history of the city. From the roof of the library one gets a picturesque view of the temple complex.

 

FESTIVALS OF PURI

Puri witnesses 24 festivals every year, of which 13 are major festivals. The most important of these is the Rath Yatra or the Car festival held in the month June–July which is attended by more than 1 million people.

 

RATH YATRA AT PURI

The Jagannath triad are usually worshiped in the sanctum of the temple at Puri, but once during the month of Asadha (Rainy Season of Orissa, usually falling in month of June or July), they are brought out onto the Bada Danda (main street of Puri) and travel 3 kilometrer to the Shri Gundicha Temple, in huge chariots (ratha), allowing the public to have darśana (Holy view). This festival is known as Rath Yatra, meaning the journey (yatra) of the chariots (ratha). The yatra starts, according to Hindu calendar Asadha Sukla Dwitiya )the second day of bright fortnight of Asadha (June–July) every year.

 

Historically, the ruling Ganga dynasty instituted the Rath Yatra at the completion of the great temple around 1150 AD. This festival was one of those Hindu festivals that was reported to the Western world very early. In his own account of 1321, Odoric reported how the people put the "idols" on chariots, and the King and Queen and all the people drew them from the "church" with song and music.

 

The Rathas are huge wheeled wooden structures, which are built anew every year and are pulled by the devotees. The chariot for Jagannath is about 14 m high and 35 feet square and takes about 2 months to construct. Th chariot is mounted with 16 wheels, each of 2.1 m diameter. The carvings in the front of the chariot has four wooden horses drawn by Maruti. On its other three faces the wooden carvings are Rama, Surya and Vishnu. The chariot is known as Nandi Ghosha. The roof of the chariot is covered with yellow and golden coloured cloth. The next chariot is that of Balabhadra which is 13 m in height fitted with 14 wheels. The chariot is carved with Satyaki as the charioteer. The carvings on this chariot also include images of Narasimha and Rudra as Jagannath's companions. The next chariot in the order is that of Subhadra, which is 13 m in height supported on 12 wheels, roof covered in black and red colour cloth and the chariot is known as Darpa-Dalaan. The charioteer carved is Arjuna. Other images carved on the chariot are that of Vana Durga, Tara Devi and Chandi Devi. The artists and painters of Puri decorate the cars and paint flower petals and other designs on the wheels, the wood-carved charioteer and horses, and the inverted lotuses on the wall behind the throne. The huge chariots of Jagannath pulled during Rath Yatra is the etymological origin of the English word Juggernaut. The Ratha-Yatra is also termed as the Shri Gundicha yatra and Ghosha yatra

 

CHHERA PAHARA

The Chhera Pahara is a significant ritual associated with the Ratha-Yatra. During the festival, the Gajapati King wears the outfit of a sweeper and sweeps all around the deities and chariots in the Chera Pahara (sweeping with water) ritual. The Gajapati King cleanses the road before the chariots with a gold-handled broom and sprinkles sandalwood water and powder with utmost devotion. As per the custom, although the Gajapati King has been considered the most exalted person in the Kalingan kingdom, he still renders the menial service to Jagannath. This ritual signified that under the lordship of Jagannath, there is no distinction between the powerful sovereign Gajapati King and the most humble devotee.

 

CHADAN YATRA

In Akshaya Tritiya every year the Chandan Yatra festival marks the commencement of the construction of the Chariots of the Rath Yatra. It also marks the celebration of the Hindu new year.

 

SNANA YATRA

On the Purnima day in the month of Jyestha (June) the triad images of the Jagannath temple are ceremonially bathed and decorated every year on the occasion of Snana Yatra. Water for the bath is taken in 108 pots from the Suna kuan (meaning: "golden well") located near the northern gate of the temple. Water is drawn from this well only once in a year for the sole purpose of this religious bath of the deities. After the bath the triad images are dressed in the fashion of the elephant god, Ganesha. Later during the night the original triad images are taken out in a procession back to the main temple but kept at a place known as Anasara pindi. After this the Jhulana Yatra is when proxy images of the deities are taken out in a grand procession for 21 days, cruised over boats in the Narmada tank.

 

ANAVASARA OR ANASARA

Anasara literally means vacation. Every year, the triad images without the Sudarshan after the holy Snana Yatra are taken to a secret altar named Anavasara Ghar Palso known as "Anasara pindi} where they remain for the next dark fortnight (Krishna paksha). Hence devotees are not allowed to view them. Instead of this devotees go to nearby place Brahmagiri to see their beloved lord in the form of four handed form Alarnath a form of Vishnu. Then people get the first glimpse of lord on the day before Rath Yatra, which is called Navayouvana. It is said that the gods suffer from fever after taking ritual detailed bath and they are treated by the special servants named, Daitapatis for 15 days. Daitapatis perform special niti (rite) known as Netrotchhaba (a rite of painting the eyes of the triad). During this period cooked food is not offered to the deities.

 

NAVA KALEVARA

One of the most grandiloquent events associated with the Lord Jagannath, Naba Kalabera takes place when one lunar month of Ashadha is followed by another lunar month of Aashadha, called Adhika Masa (extra month). This can take place in 8, 12 or even 18 years. Literally meaning the "New Body" (Nava = New, Kalevar = Body), the festival is witnessed by as millions of people and the budget for this event exceeds $500,000. The event involves installation of new images in the temple and burial of the old ones in the temple premises at Koili Vaikuntha. The idols that were worshipped in the temple, installed in the year 1996, were replaced by specially made new images made of neem wood during Nabakalebara 2015 ceremony held during July 2015. More than 3 million devotees were expected to visit the temple during the Nabakalebara 2015 held in July.

 

SUNA BESHA

Suna Bhesha also known as Raja or Rajadhiraja bhesha or Raja Bhesha, is an event when the triad images of the Jagannath Temple are adorned with gold jewelry. This event is observed 5 times during a year. It is commonly observed on Magha Purnima (January), Bahuda Ekadashi also known as Asadha Ekadashi (July), Dashahara (Vijyadashami) (October), Karthik Purnima (November), and Pousa Purnima (December). While one such Suna Bhesha event is observed on Bahuda Ekadashi during the Rath Yatra on the chariots placed at the lion's gate or the Singhdwar; the other four Bheshas' are observed inside the temple on the Ratna Singhasana (gem studded altar). On this occasion gold plates are decorated over the hands and feet of Jagannath and Balabhadra; Jagannath is also adorned with a Chakra (disc) made of gold on the right hand while a silver conch adorns the left hand. However, Balabhadra is decorated with a plough made of gold on the left hand while a golden mace adorns his right hand.

 

NILADRI BIJE

Celebrated on Asadha Trayodashi. It marks the end of the 12 days Ratha yatra. The large wooden images of the triad of gods are moved from the chariots and then carried to the sanctum sanctorum, swaying rhythmically, a ritual which is known as pahandi.

 

SAHI YATRA

Considered the world's biggest open-air theatre, the Sahi yatra is an 11 day long traditional cultural theatre festival or folk drama which begins on Ram Navami and ending in Rama avishke (Sanskrit:anointing) every year. The festival includes plays depicting various scenes from the Ramayan. The residents of various localities or Sahis are entrusted the task of performing the drama at the street corners.

  

TRANSPORT

Earlier when roads did not exist people walked or travelled by animal drawn vehicles or carriages along beaten tracks. Up to Calcutta travel was by riverine craft along the Ganges and then by foot or carriages to Puri. It was only during the Maratha rule that the popular Jagannath Sadak (Road) was built around 1790. The East India Company laid the rail track from Calcutta to Puri which became operational in 1898. Puri is now well connected by rail, road and air services. A broad gauge railway line of the South Eastern Railways connects with Puri and Khurda is an important Railway junction. By rail it is about 499 kilometres away from Calcutta and 468 kilometres from Vishakhapatnam. Road network includes NH 203 that links the town with Bhubaneswar, the capital of Odisha which is about 60 kilometres away. NH 203 B connects the town with Satapada via Brahmagiri. Marine drive which is part of NH 203 A connects Puri with Konark. The nearest airport is at Bhubaneswar, about 60 kilometres away from Puri. Puri railway station is among the top hundred booking stations of Indian Railways.

 

ARTS AND CRAFTS

SAND ART

Sand art is a special art form that is created on the beaches of the sea coast of Puri. The art form is attributed to Balaram Das, a poet who lived in the 14th century. He started crafting the sand art forms of the triad deities of the Jagannath Temple at the Puri beach. Now sculptures in sand of various gods and famous people are created by amateur artists which are temporal in nature as they get washed away by waves. This is an art form which has gained international fame in recent years. One of the well known sand artist is Sudarshan Patnaik. He has established the Golden Sand Art Institute in 1995 at the beach to provide training to students interested in this art form.

 

APPLIQUE ART

Applique art work, which is a stitching based craft, unlike embroidery, which was pioneered by the Hatta Maharana of Pipili is widely used in Puri, both for decoration of the deities but also for sale. His family members are employed as darjis or tailors or sebaks by the Maharaja of Puri who prepare articles for decorating the deities in the temple for various festivals and religious ceremonies. These applique works are brightly coloured and patterned fabric in the form of canopies, umbrellas, drapery, carry bags, flags, coberings of dummy horses and cows, and other household textiles which are marketed in Puri. The cloth used are in dark colours of red, black, yellow, green, blue and turquoise blue.

 

CULTURE

Cultural activities, apart from religiuos festivals, held annually are: The Puri Beach Festival held between 5 and 9 November and the Shreeksherta Utsav held from 20 December to 2 January where cultural programmes include unique sand art, display of local and traditional handicrafts and food festival. In addition cultural programmes are held every Saturday for two hours on in second Saturday of the moth at the district Collector's Conference Hall near Sea Beach Polic Station. Apart from Odissi dance, Odiya music, folk dances, and cultural programmes are part of this event. Odishi dance is the cultural heritage of Puri. This dance form originated in Puri in the dances performed Devadasis (Maharis) attached to the Jagannath temple who performed dances in the Natamantapa of the temple to please the deities. Though the devadadsi practice has been discontinued, the dance form has become modern and classical and is widely popular, and many of the Odishi virtuoso artists and gurus (teachers) are from Puri.

 

EDUCATION

SOME OF THE EDUCATIONNAL INSTITUTIONS IN PURI

- Ghanashyama Hemalata Institute of Technology and Management

- Gangadhar Mohapatra Law College, established in 1981[84]

- Extension Unit of Regional Research Institute of Homoeopathy; Puri under Central Council for Research in Homoeopathy (CCRH), New Delhi established in March 2006

- Sri Jagannath Sanskrit Vishwavidyalaya, established in July 1981

- The Industrial Training Institute, a Premier Technical Institution to provide education in skilled, committed & talented technicians, established in 1966 of the Government of India

 

PURI PEOPLE

Gopabandhu Das

Acharya Harihar

Nilakantha Das

Kelucharan Mohapatra

Pankaj Charan Das

Manasi Pradhan

Raghunath Mohapatra

Sudarshan Patnaik

Biswanath Sahinayak

Rituraj Mohanty

 

WIKIPEDIA

6cm extent of legs outsretched. sponge grows well on these crabs to help with camouflage

Parc Villeray, Villeray-St-Michel-Parc-extention

 

"Les récifs coralliens abritent une très grande biodiversité marine et existeraient grâce à des interactions complexes avec leur environnement. Mais leur équilibre biologique reste fragile et on observe que plusieurs récifs blanchissent à cause du réchauffement climatique. Pourtant, on retrouve dans les massifs coralliens 33 % de la vie marine, alors qu’ils représentent moins de 1 % de la superficie totale des océans.

Avec cette œuvre, l’artiste établit un lien entre les humains et les coraux : les uns et les autres vivent en colonies et sont de nature grégaire. La COVID-19 nous oblige à ralentir. Prenons une pause pour penser à l’impact de notre mode de vie sur les écosystèmes marins"

 

artpublicmontreal.ca/2020/09/art-public-ephemere/?fbclid=...

 

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