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The Kingdom of Egypt, facing internal protests and external invasion from the UAPR backed by Eurasia, struggled for control even in its home turf. After a large group of UAPR armor swept past the Suez and halted northeast of the greater Cairo urban area, the Egyptian military set up defenses and Observation Posts. Captain Kirrahe was placed in charge of OP and sniper nest "Phara" on an upper balcony facing out of El-Salam City.
The captain stepped out through the side door, latest newspaper in hand. By his sniper's cigarette and long stare, he could tell the latest bad news wasn't going to go over well. His spotter turned away from her scopes and lenses aimed at the UAPR camp on the outskirts. They'd watched the distant vehicles crawl between tents and artillery for days as the protests inside the city grew worse. Without more help, the Egyptian government wouldn't be able to hold together for much longer.
- Camera technique by Eddy Plu -
External details of the Brazilian Senate, to the left, and the Brazilian Congress, to the right.
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Detalles externos del Senado brasileño, a la izquierda y el Congreso brasileño, a la derecha.
#AB_FAV_ANYTHING_GOES_ 🎨
Gathered during our travels, I will write where I found it and maybe the why? LOL
Great fun! WALL-ANCHOR.
Ghent Belgium
This I discovered on the facade of a small hat-shop, (chapellerie), just to say HELLO... In Brugge, Flanders.
Have a sunny day, thank you, M, (*_*)
For more here: www.indigo2photography.com
IT IS STRICTLY FORBIDDEN (BY LAW!!!) TO USE ANY OF MY image or TEXT on websites, blogs or any other media without my explicit permission. © All rights reserved
Facade, wall, window, iron, anchor, hats, design, painted, Belgium, colour, minimalist, horizontal, NikonD7000, Magda Indigo"
#AbFav_MINIMALSISM✅
#AbFav_PHOTOSTORY
The world can be so full of wonder and surprises, it often happens by creative man.
To use your eyes and see, then, the discovery!
Feverishly grabbing your camera, just like it is will go away... LOL
Have a sunny day, thank you, M, (*_*)
For more here: www.indigo2photography.com
IT IS STRICTLY FORBIDDEN (BY LAW!!!) TO USE ANY OF MY image or TEXT on websites, blogs or any other media without my explicit permission. © All rights reserved
Facade, wall, window, iron, trompe l'oeil, blue, painted, Spain, Benalmadena, white, brick, Stupa, Fort, Sardinia, Belgium, colour, minimalist, horizontal, vertical, NikonD7000, Magda Indigo"
I have about 01394823095 more from the beach, but I have no more room on my computer, or my external hard drive to upload them.
shame shame shame shame
Full report and loads more photos here: www.proj3ctm4yh3m.com/urbex/2015/05/05/urbex-chateau-sous...
Internally the building had some clear signs of modernization in comparison to the much older external architecture. Château Sous Les Nuages or the Castle in the Clouds appears to have been left empty with much of the belongings left behind. There are some hint to attempts to renovate the place post abandonment, tool catalogues and timbers and other building materials but this castle appear to have been left once again...
A view from the north aisle across the nave, showing the huge porthole windows that, being high up, were external when the side aisles were only one storey high.
Relishing External Filaments.
Hlykkjóttir félagar dökkar sveitir sem skipa borðum svíkja merki höfuðvængir vængir nautahöfuðar slátra björg augljósum nætur,
pestilence dtonnta ionsaí anamacha roinnt claimhte fíochán coirce gairbhe tobann streachailt bhréagach gáirsiúil cuanta cogaí buailte,
flammes accrochées terreurs secrets crimes vengeance conflagrations corps blessant des incendies lames trempées exprimant des meurtres mains souillées,
parole inutili porte strazianti ombre barbariche nemici tempeste che aggrediscono lingue cerniere giganti confusioni gestioni imprinting lavori,
atos arrepiantes setas brilhantes chicoteando costas leis cortadas corpos confinados conjurando demônios comprometendo-se a labutar labirintos da perplexidade,
敵対的な兆候壊れた霊数時間の遠いルール厳しい通路を広げる石を蹴る悪魔を踏みにじる不運な死目覚める黒い雲cな槍を深く届ける深い槍.
Steve.D.Hammond.
An idea to add autonomous drones that roam the exterior of the ship picking up loose debris and checking for damage to the hull during the hazardous salvage process.
Given the scale for the (microscale) bridge, the drones would be too massive? Also I can't think of a way to attach them (without glue). Any thoughts? A smaller design maybe?
My soundtrack for my SHIPtember build: Nostromo ambient.
Poschiavo owes its beauty to the imposing Renaissance style of its courtly 19th century architecture. These palazzi[3] were built by prosperous local residents who had made their fortune abroad, particularly in Spain.[4]
---- procession of Holy Agate, Catania (Sicily). On February 4th: the procession makes the so-called "external tour" which touches some places of martyrdom of the young Saint Agate in the Catania city. On February 5th: he procession take place along the "aristocrat path", which runs along the main street of Catania, Etnea street, the parlor of Catania. On this day the devotees carry on their shoulders long candles of varying thickness, while the "candlemas" anticipate with their passage the arrival of the float of Saint Agatha. ----
---- processione di Sant'Agata, Catania (Sicilia). Il 4 febbraio: il corteo compie il cosiddetto "giro esterno" che tocca alcuni luoghi del martirio della giovane "Santuzza Agata" nella città catanese. Il 5 febbraio: il corteo avanza lungo via Etnea, la principale strada di Catania, in questo giorno i devoti porteranno in spalla ceri di tutte le misure, che verranno accesi all’imbrunire, anticipando, insieme al passaggio delle “candelore” l’arrivo della vara di Sant’Agata. -----
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click to activate the icon of slideshow: the small triangle inscribed in the small rectangle, at the top right, in the photostream;
clicca sulla piccola icona per attivare lo slideshow: sulla facciata principale del photostream, in alto a destra c'è un piccolo rettangolo (rappresenta il monitor) con dentro un piccolo triangolo nero;
Qi Bo's photos on Flickr Hive Mind
www.fotografidigitali.it/gallery/2726/opere-italiane-segn...
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In the city of Catania (Sicily) in occasion of the feast of her patron Saint Agatha, which took place on the 3, 4 and 5 February (this dates commemorates the martyrdom of the young Saint), and on 17 August too (this date celebrates the return to Catania of her remains, after these had been transferred to Constantinople by the Byzantine general Maniaces as war booty, and there remained for 86 years), when the Sicilian city is dressed up to feast, with a scent of orange blossom and mandarins, and its citizens show that they possess an extraordinary love and bond with the young martyr saint Agatha.
The religious sicilian feast of Saint Agatha is the most important feast of Catania, its inhabitants from five centuries, during the three days of the feast in honor of her "Santuzza" (young Saint), create a unique setting, with celebrations and rituals impressive, which means that this event is regarded as the third religious festival in the world (some say the second ...) after the "Semana Santa" in Seville and the "Corpus Christi" in Cuzco, Peru. Unlike other religious holidays, more sober, to Sant'Agata highlights a vocation exuberant typical of the south Italy, who loves to combine the sacred with the profane.
The cult of the young Santa dates back to the third century, when the teenager Agatha was martyred for refusing the roman proconsul Quintiziano. One year after the death of the young Agatha, on 5 February of the year 252, his virginal veil was carried in procession, and it is said it was able to save Catania from destruction due to a devastating eruption of Mount Etna.
The festivities begin with the procession of the "Candlemas", that are giant Baroque wooden "candlesticks" paintings in gold, each representing an ancient guild (butchers, fishmongers, grocers, greengrocers, etc.), which are brought by eight devotees; the candlemas anticipate the arrival of the "float" of Saint Agatha during the procession. Devotees, men and women, wearing a traditional garment similar to a white bag, cinched at the waist by a black rope, gloves and a white handkerchief, and a black velvet cap, and it seems that such clothing evoke nightgown with the qule the Catanese, awakened with a start by the touch of the bells of the Cathedral, welcomed the naval port, in 1126, the relics of the Holy which fell from Constantinople. On float, consisting of a silver chariot sixteenth of thirty tons, which is driven by a double and long line of devotees with the robust and long ropes, takes place the bust of Saint Agatha, completely covered with precious stones and jewels. On February 4, the parade celebrates the so-called "external path" that touches some places of martyrdom in the city of Catania; the next day, the 5 instead the procession along the "aristocrat path", which runs along the main street, Via Etnea, the parlor of Catania. On this day the devotees carry on their shoulders the long candles of varying thickness, there are some not very big, others are fairly heavy, but some skim exceptional weights.
I am posting here, on Flickr, photographs taken during the two days of February 4 and 5 of this year 2023.
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Nella città di Catania (Sicilia) in occasione della festa della sua giovane santa patrona Agata, che ha avuto luogo come ogni anno il 3, il 4 ed il 5 di febbraio (questa data commemora il martirio della Santa giovinetta), festa che viene ripetuta anche il 17 agosto (questa data rievoca il ritorno a Catania delle sue spoglie, dopo che queste erano state trasferite a Costantinopoli da parte del generale bizantino Maniace come bottino di guerra, spoglie che ivi rimasero per 86 anni); per questa occasione la città siciliana è vestita a festa con profumi di fiori d'arancio e mandarini, coi suoi cittadini che mostrano di possedere uno straordinario amore e legame con la giovane martire Agata.
Gli abitanti di Catania, oramai da cinque secoli, nei tre giorni della festa in onore della "Santuzza", danno vita ad una scenografia unica, con celebrazioni e riti imponenti, che fanno si che questo evento sia considerato come la terza festa religiosa al mondo (qualcuno dice la seconda ...) dopo la "Semana Santa" di Siviglia ed il "Corpus Domini" a Cuzco, in Perù. A differenza di altre feste religiose, più sobrie, quella di Sant'Agata mette in luce una vocazione esuberante tipica del meridione, che ama unire il sacro col profano.
Il culto della giovane Santa risale al terzo secolo, quando l'adolescente Agata fu martirizzata per aver rifiutato il proconsole romano Quintiziano. Un anno dopo la morte della giovane Agata, avvenuta il 5 febbraio dell'anno 252, il suo velo virginale venne portato in processione, e si narra esso riuscì a salvare Catania dalla sua distruzione a causa di una devastante eruzione del vulcano Etna.
I festeggiamenti iniziano con il corteo delle "candelore", le quali sono dei giganteschi e pesanti "candelabri" in legno, in stile barocco, dipinti in oro, ognuna rappresentante una antica corporazione (macellai, pescivendoli, pizzicagnoli, fruttivendoli, ecc.), che vengono portati da otto devoti: esse anticipano l'arrivo della "vara" di Sant'Agata durante la processione. I devoti, sia donne che uomini, indossano un tipico indumento simile ad un sacco bianco, stretto in vita da una cordicella nera, guanti ed un fazzoletto bianchi, ed infine una papalina di velluto nero, sembra che tale abbigliamento rievochi la camicia da notte con la quale i Catanesi, svegliatisi di soprassalto dal tocco improvviso delle campane del Duomo, accolsero al porto navale, nel 1126, le reliquie della Santa che rientravano da Costantinopoli. Sulla vara, costituita da un carro argentato cinquecentesco di trenta quintali, trainata da una doppia e lunghissima fila di devoti tramite delle robuste e lunghe funi, prende posto il busto di Sant'Agata, completamente ricoperto di pietre preziose e gioielli. Il 4 febbraio, il corteo compie il cosiddetto "giro esterno" che tocca alcuni luoghi del martirio nella città catanese; il giorno dopo, il 5, il corteo percorre il "giro aristocratico", che percorre la strada principale, la via Etnea, salotto buono di Catania. In questo giorno i devoti portano in spalla dei lunghi ceri di vario spessore, ce ne sono alcuni non molto grossi, altri sono discretamente pesanti, ma alcuni sfiorano pesi eccezionali.
Io sto postando qui, su Flickr, fotografie realizzate nelle due giornate del 4, e del 5 febbraio di quest'anno 2023.
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Festa S. Agata ‘23 - Catania. Uscita Trionfale 04.02.2023
Festa S. Agata ‘23 - Catania. Emozionante Svelata prima della messa dell’Aurora
Festa S. Agata ‘23 - Catania. Momenti della lunga notte dei Devoti di S . Agata
Sant'Agata 2017 - I Ceri dei Devoti
I ceri di Sant'Agata - Elena Fichera 2015
Festa di S. Agata 2013 - La notte del 5 febbraio
Festa S. Agata ‘23 - Catania. La Carrozza del Senato
La Salita Dei Cappuccini, come non l'avete mai vista! - Sant'Agata 2019
SANT’AGATA 2018 | SALITA DI SAN GIULIANO | CATANIA
SANT’AGATA 2023 | RIENTRO DI SANT’AGATA IN CATTEDRALE | 6 FEBBRAIO CATANIA
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Troppa Grazia | Trailer Ufficiale Italiano HD
I Cani - Nascosta in piena vista
Troppa Grazia | Clip 2 "Sono qui per te"
Troppa Grazia: Hadas Yaron e Gianni Zanasi - Intervista Esclusiva
Troppa Grazia | Clip 1 "WhatsApp"
Troppa Grazia: Elio Germano e Alba Rohrwacher - Intervista Esclusiva
Lucia's Grace' ('Troppa Grazia'): Film Review | Cannes 2018
Troppa Grazia | Clip "Patatine"
Troppa Grazia | Clip Extra "Respect"
Troppa Grazia | Clip Extra "Fritto"
Troppa Grazia | Clip "Codice Orange"
Troppa Grazia | Clip 4 "Ti invidio"
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The Church of the Holy Cross at Chatton in Northumberland was constructed between 1763 and 1770 to replace a ruined 13th century church on the same site.
The church stands on one of the lowest sites in the village and little above the flood line of the River Till. This renders it is unlikely that any church stood there before the 11th century or the early Christian missionaries would not have chosen such a low site.
Two older images from last summer that have been hanging out in folders waiting to be posted.
This old flouncy rose center I have been saving for Valentines day.
Captured with iPhone and Olloclip Macro Lens. Lightly edited and cropped on the iPad in Snapseed. I also very gently applied vintage texture to add enhance color and add some texture.
Found this version of the little spotted bug filed away and forgotten. Thought I would post today.
Captured with iPhone and Olloclip Macro lens, edited and cropped square on iPad in Snapseed. I can't remember which app I used to edit the black and white version.
Hope you all have a great week!
The original was posted in Aug. 2014. If you care to compare it can be viewed here: www.flickr.com/photos/firerybroome/14997356892/
Смена-19 (Smena-19 * ) sn/86274176 (1986) by ЛОМО (LOMO)
T-43-1 - 4/40 (Triplet)
Quantity: 10.033 pcs (20 rubles)
Rollei RPX-400 @ 320iso
Svedlovsk-4 soviet lightmeter
1/60 - F5.6
Blik soviet external rangefinder
Adox Adonal, 1+25 - 9min 30sec, 18 °C
Epson V600
These scans come from my rather large magazine collection. Instead of filling my house with old moldy magazines, I scanned them (in most cases, photographed them) and filled a storage area with moldy magazines. Now they reside on an external harddrive. I thought others might appreciate these tidbits of forgotten history.
Please feel free to leave any comments or thoughts or impressions... They are happily appreciated!
Enjoy!
Growing corn quickly tends to block the railroad tracks - and roads - from view. It's fast growing stuff, as just two weeks after I snapped this, the tops of the corn crop were covering up much of the wheels on passing trains. Even higher now, too! There were a few spots I would have liked to get a good distant field shot with crops growing, rather than just drab brown after harvest, but that'll have to wait till next year.
NS255 came rocketing through Sadorus after its brief slow order across the CN diamond back in Tolono. We only beat it here from Homer because of that slow order - it's tough to chase anything on the Lafy, but the RoadRailer is notoriously hard to catch up to. You really can only do so much and have to hope for some other reason for them to slow down. We were cutting it close with our daylight and cloud cover, too. 255 had been pretty late this day, so we lost our nice golden light. A bit moody of a view instead, works for me anyway.
A text In English:
The Swallow-tailed Hummingbird, so called from its forked tail, is one of the largest hummingbirds in cities and gardens, but it also occurs in gallery forests, bushy pastures and edges of woods or coppices. It is green, except for the blue head and upper breast, turning to iridescent purple according to the direction of light; it has dark wings and a heavy black bill. The tail is dark blue with the external feathers longer than central ones. It is very aggressive and attacks other hummingbirds that dare to visit flowers in certain trees. Where the flowers are available for many months, the individual is fiercely territorial, but generally needs to search soon for other flowering plants. It flies to catch small insets on or under leaves in the gallery forests or woodlands. The female builds a small cup-shaped nest saddled on a branch, not far from the main trunk in the shade of leaves. Perched on favorite branches, the male can utter long but low chirps. Once in a while, it interrupts these singing sessions to feed, and flies back for more song or to clean the plumage. They occur from the Guianas and Amazon River to Paraguay and southeastern Peru. They can get along with partially deforested zones, but may disappear with intensive agriculture and with the development of treeless cities.
Um texto em Português:
Beija-flor Tesoura (Eupetomena macroura), fotografado em Brasília-DF, Brasil.
Eupetomena macroura (Gmelin, 1788): tesoura; swallow-tailed hummingbird c.
Destaca-se das espécies estudadas pelo maior porte e pela cauda comprida e bifurcada, o que lhe valeu o nome popular. Como é comum entre os beija-flores, é uma espécie agressiva que disputa com outras o seu território e fontes de alimento.
Nidificação: o ninho, em forma de tigela, é assentado numa forquilha de arbusto ou árvores, a cerca de 2 a 3 m do solo. O material utilizado na construção é composto por fibras vegetais incluindo painas, musgos e liquens, aderidos externamente com teias de aranhas.
Hábitat: capoeiras, cerrados, borda de matas e jardins.
Tamanho: 17,0 cm
A SEGUIR UM TEXTO ENCONTRADO E REPRODUZIDO DO ENDEREÇO nationalgeographic.abril.uol.com.br/ng/edicoes/83/reporta... DA NATIONAL GEOGRAFIC:
Prodígios da micro-engenharia, os beija-flores são os campeões dos pesos-leves entre as aves
Uma faísca safira, um frêmito de asas, e o minúsculo pássaro - ou seria um inseto? - some como miragem fugaz. Reaparece instantes depois, agora num ângulo melhor. É pássaro mesmo, um dervixe do tamanho do meu polegar com asas que batem 80 vertiginosas vezes por segundo, produzindo um zumbido quase inaudível. As penas da cauda, à guisa de leme, delicadamente direcionam o vôo em três direções. Ele fita a trombeta de uma vistosa flor alaranjada e do bico fino como agulha projeta uma língua delgada feito linha. Um raio de Sol ricocheteia de suas penas iridescentes. A cor refletida deslumbra como uma pedra preciosa contra uma janela ensolarada. Não admira que os beija-flores sejam tão queridos e que tanta gente já tenha tropeçado ao tentar descrevê-los. Nem mesmo circunspectos cientistas resistem a termos como "belo", "magnífico", "exótico".
Surpresa maior é o fato de o aparentemente frágil beija-flor ser uma das mais resistentes criaturas do reino animal. Cerca de 330 espécies prosperam em ambientes diversos, muitos deles brutais: do Alasca à Argentina, do deserto do Arizona à costa de Nova Scotia, da Amazônia à linha nevada acima dos 4,5 mil metros nos Andes (misteriosamente, essas aves só são encontradas no Novo Mundo).
"Eles vivem no limite do que é possível aos vertebrados, e com maestria", diz Karl Schuchmann, ornitólogo do Instituto Zoológico Alexander Koenig e do Fundo Brehm, na Alemanha. Schuchmann ouviu falar de um beija-flor que viveu 17 anos em cativeiro. "Imagine a resistência de um organismo de 5 ou 6 gramas para viver tanto tempo!", diz ele espantado. Em média, o minúsculo coração de um beija-flor bate cerca de 500 vezes por minuto (em repouso!). Assim, o desse pequeno cativo teria batido meio bilhão de vezes, quase o dobro do total de uma pessoa de 70 anos.
Mas esses passarinhos são duráveis apenas em vida. Quando morrem, seus ossos delicados e ocos quase nunca se fossilizam. Daí o assombro causado pela recente descoberta de um amontoado de fósseis de aves que talvez inclua um beija-flor ancestral de 30 milhões de anos. Como os beija-flores modernos, os espécimes fósseis tinham o bico longo e fino e os ossos superiores das asas mais curtos, terminando em uma saliência arredondada que talvez lhes permitisse fazer a rotação na articulação do ombro e parar no ar.
A outra surpresa foi o local do achado: no sul da Alemanha, longe do território dos beija-flores atuais. Para alguns cientistas, essa descoberta mostra que já existiram beija-flores fora das Américas, mas se extinguiram. Ou quem sabe os fósseis não fossem de beija-flor. Os céticos, entre eles Schuchmann, afirmam que muitas vezes, ao longo da evolução, outros grupos de aves adquiriram características semelhantes às do beija-flor. Os verdadeiros beija-flores, diz Schuchmann, evoluíram nas florestas do leste do Brasil, onde competiam com insetos pelo néctar das flores.
"O Brasil foi o laboratório do protótipo", diz o ornitólogo. "E o modelo funcionou." O beija-flor tornou-se a obra-prima da microengenharia da natureza. Aperfeiçoou sua habilidade de parar no ar há dezenas de milhões de anos para competir por parte das flores do Novo Mundo.
"Eles são uma ponte entre o mundo das aves e o dos insetos", diz Doug Altshuler, da Universidade da Califórnia em Riverside. Altshuler, que estuda o vôo dos beija-flores, examinou os movimentos das asas do pássaro. Observou que, nele, os impulsos elétricos propulsores dos músculos das asas lembram mais os dos insetos que os das aves. Talvez por isso o beija-flor produza tanta energia por batida de asas: mais, por unidade de massa, que qualquer outro vertebrado. Altshuler também analisou os trajetos neurais do beija-flor, que funcionam com a mesma vertiginosa velocidade encontrada nas aves mais ágeis, como seu primo mais próximo, o andorinhão. "São incríveis; uns pequenos Frankesteins", compara.
Certamente eles sabem intimidar: grama por grama, talvez sejam os maiores confrontadores da natureza. "O vocabulário do beija-flor deve ser 100% composto de palavrões", graceja Sheri Williamson, naturalista do Southeastern Arizona Bird Observatory. A agressão do beija-flor nasce de ferozes instintos territoriais moldados à necessidade de sugar néctar a cada poucos minutos. Os beija-flores competem desafiando e ameaçando uns aos outros. Postam-se face a face no ar, rodopiam, mergulham na direção da grama e voam de ré, em danças de dominância que terminam tão subitamente quanto começam.
O melhor lugar para vermos tais batalhas é nas montanhas, especialmente no Equador, em que ricos ecossistemas se apresentam em suas várias altitudes. Sheri supõe que o sentido norte-sul das cordilheiras americanas também crie rotas favoráveis à migração para onde haja constante suprimento de flores. O que contrasta, diz ela, com as barreiras naturais que se estendem de leste a oeste na África, como o Saara e o Mediterrâneo.
Algumas espécies de beija-flor, porém, adaptaram-se a atravessar vastidões planas, onde o alimento é escasso. Antes de sua intrépida migração da primavera para os Estados Unidos e o Canadá, os beija-flores-de-garganta-vermelha reúnem-se no México e empanturram-se de insetos e néctar. Armazenam gordura e duplicam de peso em uma semana. Em seguida, atravessam o golfo do México, voando 800 quilômetros sem escalas por 20 horas, até a costa distante.
A região próxima à linha do equador é um reino de beija-flores. Quem sai do aeroporto de Quito, no Equador, pode ser logo saudado por um cintilante beija-flor-violeta, com pintura de guerra de manchas púrpura iridescentes nos lados da face. A leste da cidade, nas cabeceiras da bacia Amazônica, o beija-flor-bico-de-espada esvoaça na mata portando o bico mais longo de todas as aves em proporção a seu tamanho: mais de metade do comprimento total do animal. Nas encostas do Cotopaxi, um vulcão ao sul de Quito, o beija-flor-do-chimborazo foi avistado acima dos 4,5 mil metros. Ali ele passa a noite entorpecido em cavernas, pois desacelera seu ritmo metabólico o suficiente para não morrer de fome antes de amanhecer. Mais tarde, aquecido pelo Sol, ele recomeça a se alimentar.
"Quem estuda beija-flores fica irremediavelmente enfeitiçado", diz Sheri Williamson. "São criaturinhas sedutoras. Tentei resistir, mas agora tenho sangue de beija-flor correndo nas veias."
Canon EOS 50D
www.flickr.com/map/?&fLat=-15.827534&fLon=-47.928...
Ipê Amarelo, Tabebuia [chrysotricha or ochracea].
Text, in english, from Wikipedia, the free encyclopedia
"Trumpet tree" redirects here. This term is occasionally used for the Shield-leaved Pumpwood (Cecropia peltata).
Tabebuia
Flowering Araguaney or ipê-amarelo (Tabebuia chrysantha) in central Brazil
Scientific classification
Kingdom: Plantae
(unranked): Angiosperms
(unranked): Eudicots
(unranked): Asterids
Order: Lamiales
Family: Bignoniaceae
Tribe: Tecomeae
Genus: Tabebuia
Gomez
Species
Nearly 100.
Tabebuia is a neotropical genus of about 100 species in the tribe Tecomeae of the family Bignoniaceae. The species range from northern Mexico and the Antilles south to northern Argentina and central Venezuela, including the Caribbean islands of Hispaniola (Dominican Republic and Haiti) and Cuba. Well-known common names include Ipê, Poui, trumpet trees and pau d'arco.
They are large shrubs and trees growing to 5 to 50 m (16 to 160 ft.) tall depending on the species; many species are dry-season deciduous but some are evergreen. The leaves are opposite pairs, complex or palmately compound with 3–7 leaflets.
Tabebuia is a notable flowering tree. The flowers are 3 to 11 cm (1 to 4 in.) wide and are produced in dense clusters. They present a cupular calyx campanulate to tubular, truncate, bilabiate or 5-lobed. Corolla colors vary between species ranging from white, light pink, yellow, lavender, magenta, or red. The outside texture of the flower tube is either glabrous or pubescentThe fruit is a dehiscent pod, 10 to 50 cm (4 to 20 in.) long, containing numerous—in some species winged—seeds. These pods often remain on the tree through dry season until the beginning of the rainy.
Species in this genus are important as timber trees. The wood is used for furniture, decking, and other outdoor uses. It is increasingly popular as a decking material due to its insect resistance and durability. By 2007, FSC-certified ipê wood had become readily available on the market, although certificates are occasionally forged.
Tabebuia is widely used as ornamental tree in the tropics in landscaping gardens, public squares, and boulevards due to its impressive and colorful flowering. Many flowers appear on still leafless stems at the end of the dry season, making the floral display more conspicuous. They are useful as honey plants for bees, and are popular with certain hummingbirds. Naturalist Madhaviah Krishnan on the other hand once famously took offense at ipé grown in India, where it is not native.
Lapacho teaThe bark of several species has medical properties. The bark is dried, shredded, and then boiled making a bitter or sour-tasting brownish-colored tea. Tea from the inner bark of Pink Ipê (T. impetiginosa) is known as Lapacho or Taheebo. Its main active principles are lapachol, quercetin, and other flavonoids. It is also available in pill form. The herbal remedy is typically used during flu and cold season and for easing smoker's cough. It apparently works as expectorant, by promoting the lungs to cough up and free deeply embedded mucus and contaminants. However, lapachol is rather toxic and therefore a more topical use e.g. as antibiotic or pesticide may be advisable. Other species with significant folk medical use are T. alba and Yellow Lapacho (T. serratifolia)
Tabebuia heteropoda, T. incana, and other species are occasionally used as an additive to the entheogenic drink Ayahuasca.
Mycosphaerella tabebuiae, a plant pathogenic sac fungus, was first discovered on an ipê tree.
Tabebuia alba
Tabebuia anafensis
Tabebuia arimaoensis
Tabebuia aurea – Caribbean Trumpet Tree
Tabebuia bilbergii
Tabebuia bibracteolata
Tabebuia cassinoides
Tabebuia chrysantha – Araguaney, Yellow Ipê, tajibo (Bolivia), ipê-amarelo (Brazil), cañaguate (N Colombia)
Tabebuia chrysotricha – Golden Trumpet Tree
Tabebuia donnell-smithii Rose – Gold Tree, "Prima Vera", Cortez blanco (El Salvador), San Juan (Honduras), palo blanco (Guatemala),duranga (Mexico)
A native of Mexico and Central Americas, considered one of the most colorful of all Central American trees. The leaves are deciduous. Masses of golden-yellow flowers cover the crown after the leaves are shed.
Tabebuia dubia
Tabebuia ecuadorensis
Tabebuia elongata
Tabebuia furfuracea
Tabebuia geminiflora Rizz. & Mattos
Tabebuia guayacan (Seem.) Hemsl.
Tabebuia haemantha
Tabebuia heptaphylla (Vell.) Toledo – tajy
Tabebuia heterophylla – roble prieto
Tabebuia heteropoda
Tabebuia hypoleuca
Tabebuia impetiginosa – Pink Ipê, Pink Lapacho, ipê-cavatã, ipê-comum, ipê-reto, ipê-rosa, ipê-roxo-damata, pau d'arco-roxo, peúva, piúva (Brazil), lapacho negro (Spanish); not "brazilwood"
Tabebuia incana
Tabebuia jackiana
Tabebuia lapacho – lapacho amarillo
Tabebuia orinocensis A.H. Gentry[verification needed]
Tabebuia ochracea
Tabebuia oligolepis
Tabebuia pallida – Cuban Pink Trumpet Tree
Tabebuia platyantha
Tabebuia polymorpha
Tabebuia rosea (Bertol.) DC.[verification needed] (= T. pentaphylla (L.) Hemsley) – Pink Poui, Pink Tecoma, apama, apamate, matilisguate
A popular street tree in tropical cities because of its multi-annular masses of light pink to purple flowers and modest size. The roots are not especially destructive for roads and sidewalks. It is the national tree of El Salvador and the state tree of Cojedes, Venezuela
Tabebuia roseo-alba – White Ipê, ipê-branco (Brazil), lapacho blanco
Tabebuia serratifolia – Yellow Lapacho, Yellow Poui, ipê-roxo (Brazil)
Tabebuia shaferi
Tabebuia striata
Tabebuia subtilis Sprague & Sandwith
Tabebuia umbellata
Tabebuia vellosoi Toledo
Ipê-do-cerrado
Texto, em português, da Wikipédia, a enciclopédia livre.
Ipê-do-cerrado
Classificação científica
Reino: Plantae
Divisão: Magnoliophyta
Classe: Magnoliopsida
Subclasse: Asteridae
Ordem: Lamiales
Família: Bignoniaceae
Género: Tabebuia
Espécie: T. ochracea
Nome binomial
Tabebuia ochracea
(Cham.) Standl. 1832
Sinónimos
Bignonia tomentosa Pav. ex DC.
Handroanthus ochraceus (Cham.) Mattos
Tabebuia chrysantha (Jacq.) G. Nicholson
Tabebuia hypodictyon A. DC.) Standl.
Tabebuia neochrysantha A.H. Gentry
Tabebuia ochracea subsp. heteropoda (A. DC.) A.H. Gentry
Tabebuia ochracea subsp. neochrysantha (A.H. Gentry) A.H. Gentry
Tecoma campinae Kraenzl.
ecoma grandiceps Kraenzl.
Tecoma hassleri Sprague
Tecoma hemmendorffiana Kraenzl.
Tecoma heteropoda A. DC.
Tecoma hypodictyon A. DC.
Tecoma ochracea Cham.
Ipê-do-cerrado é um dos nomes populares da Tabebuia ochracea (Cham.) Standl. 1832, nativa do cerrado brasileiro, no estados de Amazonas, Pará, Maranhão, Piauí, Ceará, Pernambuco, Bahia, Espírito Santo, Goiás, Mato Grosso, Mato Grosso do Sul, Minas Gerais, Rio de Janeiro, São Paulo e Paraná.
Está na lista de espécies ameaçadas do estado de São Paulo, onde é encontrda também no domínio da Mata Atlântica[1].
Ocorre também na Argentina, Paraguai, Bolívia, Equador, Peru, Venezuela, Guiana, El Salvador, Guatemala e Panamá[2].
Há uma espécie homônima descrita por A.H. Gentry em 1992.
Outros nomes populares: ipê-amarelo, ipê-cascudo, ipê-do-campo, ipê-pardo, pau-d'arco-do-campo, piúva, tarumã.
Características
Altura de 6 a 14 m. Tronco tortuso com até 50 cm de diâmetro. Folhas pilosas em ambas as faces, mais na inferior, que é mais clara.
Planta decídua, heliófita, xerófita, nativa do cerrado em solos bem drenados.
Floresce de julho a setembro. Os frutos amadurecem de setembro a outubro.
FloresProduz grande quantidade de sementes leves, aladas com pequenas reservas, e que perdem a viabilidade em menos de 90 dias após coleta. A sua conservação vem sendo estudada em termos de determinação da condição ideal de armazenamento, e tem demonstrado a importância de se conhecer o comportamento da espécie quando armazenada com diferentes teores de umidade inicial, e a umidade de equilíbrio crítica para a espécie (KANO; MÁRQUEZ & KAGEYAMA, 1978). As levíssimas sementes aladas da espécie não necessitam de quebra de dormência. Podem apenas ser expostas ao sol por cerca de 6 horas e semeadas diretamente nos saquinhos. A germinação ocorre após 30 dias e de 80%. As sementes são ortodoxas e há aproximadamente 72 000 sementes em cada quilo.
O desenvolvimento da planta é rápido.
Como outros ipês, a madeira é usada em tacos, assoalhos, e em dormentes e postes. Presta-se também para peças torneadas e instrumento musicais.
Tabebuia alba (Ipê-Amarelo)
Texto, em português, produzido pela Acadêmica Giovana Beatriz Theodoro Marto
Supervisão e orientação do Prof. Luiz Ernesto George Barrichelo e do Eng. Paulo Henrique Müller
Atualizado em 10/07/2006
O ipê amarelo é a árvore brasileira mais conhecida, a mais cultivada e, sem dúvida nenhuma, a mais bela. É na verdade um complexo de nove ou dez espécies com características mais ou menos semelhantes, com flores brancas, amarelas ou roxas. Não há região do país onde não exista pelo menos uma espécie dele, porém a existência do ipê em habitat natural nos dias atuais é rara entre a maioria das espécies (LORENZI,2000).
A espécie Tabebuia alba, nativa do Brasil, é uma das espécies do gênero Tabebuia que possui “Ipê Amarelo” como nome popular. O nome alba provém de albus (branco em latim) e é devido ao tomento branco dos ramos e folhas novas.
As árvores desta espécie proporcionam um belo espetáculo com sua bela floração na arborização de ruas em algumas cidades brasileiras. São lindas árvores que embelezam e promovem um colorido no final do inverno. Existe uma crença popular de que quando o ipê-amarelo floresce não vão ocorrer mais geadas. Infelizmente, a espécie é considerada vulnerável quanto à ameaça de extinção.
A Tabebuia alba, natural do semi-árido alagoano está adaptada a todas as regiões fisiográficas, levando o governo, por meio do Decreto nº 6239, a transformar a espécie como a árvore símbolo do estado, estando, pois sob a sua tutela, não mais podendo ser suprimida de seus habitats naturais.
Taxonomia
Família: Bignoniaceae
Espécie: Tabebuia Alba (Chamiso) Sandwith
Sinonímia botânica: Handroanthus albus (Chamiso) Mattos; Tecoma alba Chamisso
Outros nomes vulgares: ipê-amarelo, ipê, aipê, ipê-branco, ipê-mamono, ipê-mandioca, ipê-ouro, ipê-pardo, ipê-vacariano, ipê-tabaco, ipê-do-cerrado, ipê-dourado, ipê-da-serra, ipezeiro, pau-d’arco-amarelo, taipoca.
Aspectos Ecológicos
O ipê-amarelo é uma espécie heliófita (Planta adaptada ao crescimento em ambiente aberto ou exposto à luz direta) e decídua (que perde as folhas em determinada época do ano). Pertence ao grupo das espécies secundárias iniciais (DURIGAN & NOGUEIRA, 1990).
Abrange a Floresta Pluvial da Mata Atlântica e da Floresta Latifoliada Semidecídua, ocorrendo principalmente no interior da Floresta Primária Densa. É característica de sub-bosques dos pinhais, onde há regeneração regular.
Informações Botânicas
Morfologia
As árvores de Tabebuia alba possuem cerca de 30 metros de altura. O tronco é reto ou levemente tortuoso, com fuste de 5 a 8 m de altura. A casca externa é grisáceo-grossa, possuindo fissuras longitudinais esparas e profundas. A coloração desta é cinza-rosa intenso, com camadas fibrosas, muito resistentes e finas, porém bem distintas.
Com ramos grossos, tortuosos e compridos, o ipê-amarelo possui copa alongada e alargada na base. As raízes de sustentação e absorção são vigorosas e profundas.
As folhas, deciduais, são opostas, digitadas e compostas. A face superior destas folhas é verde-escura, e, a face inferior, acinzentada, sendo ambas as faces tomentosas. Os pecíolos das folhas medem de 2,5 a 10 cm de comprimento. Os folíolos, geralmente, apresentam-se em número de 5 a 7, possuindo de 7 a 18 cm de comprimento por 2 a 6 cm de largura. Quando jovem estes folíolos são densamente pilosos em ambas as faces. O ápice destes é pontiagudo, com base arredondada e margem serreada.
As flores, grandes e lanceoladas, são de coloração amarelo-ouro. Possuem em média 8X15 cm.
Quanto aos frutos, estes possuem forma de cápsula bivalvar e são secos e deiscentes. Do tipo síliqua, lembram uma vagem. Medem de 15 a 30 cm de comprimento por 1,5 a 2,5 cm de largura. As valvas são finamente tomentosas com pêlos ramificados. Possuem grande quantidade de sementes.
As sementes são membranáceas brilhantes e esbranquiçadas, de coloração marrom. Possuem de 2 a 3 cm de comprimento por 7 a 9 mm de largura e são aladas.
Reprodução
A espécie é caducifólia e a queda das folhas coincide com o período de floração. A floração inicia-se no final de agosto, podendo ocorrer alguma variação devido a fenômenos climáticos. Como a espécie floresce no final do inverno é influenciada pela intensidade do mesmo. Quanto mais frio e seco for o inverno, maior será a intensidade da florada do ipê amarelo.
As flores por sua exuberância, atraem abelhas e pássaros, principalmente beija-flores que são importantes agentes polinizadores. Segundo CARVALHO (2003), a espécie possui como vetor de polinização a abelha mamangava (Bombus morio).
As sementes são dispersas pelo vento.
A planta é hermafrodita, e frutifica nos meses de setembro, outubro, novembro, dezembro, janeiro e fevereiro, dependendo da sua localização. Em cultivo, a espécie inicia o processo reprodutivo após o terceiro ano.
Ocorrência Natural
Ocorre naturalmente na Floresta Estaciobal Semidecicual, Floresta de Araucária e no Cerrado.
Segundo o IBGE, a Tabebuia alba (Cham.) Sandw. é uma árvore do Cerrado, Cerradão e Mata Seca. Apresentando-se nos campos secos (savana gramíneo-lenhosa), próximo às escarpas.
Clima
Segundo a classificação de Köppen, o ipê-amarelo abrange locais de clima tropical (Aw), subtropical úmido (Cfa), sutropical de altitude (Cwa e Cwb) e temperado.
A T.alba pode tolerar até 81 geadas em um ano. Ocorre em locais onde a temperatura média anual varia de 14,4ºC como mínimo e 22,4ºC como máximo.
Solo
A espécie prefere solos úmidos, com drenagem lenta e geralmente não muito ondulados (LONGHI, 1995).
Aparece em terras de boa à média fertilidade, em solos profundos ou rasos, nas matas e raramente cerradões (NOGUEIRA, 1977).
Pragas e Doenças
De acordo com CARVALHO (2003), possui como praga a espécie de coleópteros Cydianerus bohemani da família Curculionoideae e um outro coleóptero da família Chrysomellidae. Apesar da constatação de elevados índices populacionais do primeiro, os danos ocasionados até o momento são leves. Nas praças e ruas de Curitiba - PR, 31% das árvores foram atacadas pela Cochonilha Ceroplastes grandis.
ZIDKO (2002), ao estudar no município de Piracicaba a associação de coleópteros em espécies arbóreas, verificou a presença de insetos adultos da espécie Sitophilus linearis da família de coleópteros, Curculionidae, em estruturas reprodutivas. Os insetos adultos da espécie emergiram das vagens do ipê, danificando as sementes desta espécie nativa.
ANDRADE (1928) assinalou diversas espécies de Cerambycidae atacando essências florestais vivas, como ingazeiro, cinamomo, cangerana, cedro, caixeta, jacarandá, araribá, jatobá, entre outras como o ipê amarelo.
A Madeira
A Tabebuia alba produz madeira de grande durabilidade e resistência ao apodrecimento (LONGHI,1995).
MANIERI (1970) caracteriza o cerne desta espécie como de cor pardo-havana-claro, pardo-havan-escuro, ou pardo-acastanhado, com reflexos esverdeados. A superfície da madeira é irregularmente lustrosa, lisa ao tato, possuindo textura media e grã-direita.
Com densidade entre 0,90 e 1,15 grama por centímetro cúbico, a madeira é muito dura (LORENZI, 1992), apresentando grande dificuldade ao serrar.
A madeira possui cheiro e gosto distintos. Segundo LORENZI (1992), o cheiro característico é devido à presença da substância lapachol, ou ipeína.
Usos da Madeira
Sendo pesada, com cerne escuro, adquire grande valor comercial na marcenaria e carpintaria. Também é utilizada para fabricação de dormentes, moirões, pontes, postes, eixos de roda, varais de carroça, moendas de cana, etc.
Produtos Não-Madeireiros
A entrecasca do ipê-amarelo possui propriedades terapêuticas como adstringente, usada no tratamento de garganta e estomatites. É também usada como diurético.
O ipê-amarelo possui flores melíferas e que maduras podem ser utilizadas na alimentação humana.
Outros Usos
É comumente utilizada em paisagismo de parques e jardins pela beleza e porte. Além disso, é muito utilizada na arborização urbana.
Segundo MOREIRA & SOUZA (1987), o ipê-amarelo costuma povoar as beiras dos rios sendo, portanto, indicado para recomposição de matas ciliares. MARTINS (1986), também cita a espécie para recomposição de matas ciliares da Floresta Estacional Semidecidual, abrangendo alguns municípios das regiões Norte, Noroeste e parte do Oeste do Estado do Paraná.
Aspectos Silviculturais
Possui a tendência a crescer reto e sem bifurcações quando plantado em reflorestamento misto, pois é espécie monopodial. A desrrama se faz muito bem e a cicatrização é boa. Sendo assim, dificilmente encopa quando nova, a não ser que seja plantado em parques e jardins.
Ao ser utilizada em arborização urbana, o ipê amarelo requer podas de condução com freqüência mediana.
Espécie heliófila apresenta a pleno sol ramificação cimosa, registrando-se assim dicotomia para gema apical. Deve ser preconizada, para seu melhor aproveitamento madeireiro, podas de formação usuais (INQUE et al., 1983).
Produção de Mudas
A propagação deve realizada através de enxertia.
Os frutos devem ser coletados antes da dispersão, para evitar a perda de sementes. Após a coleta as sementes são postas em ambiente ventilado e a extração é feita manualmente. As sementes do ipê amarelo são ortodoxas, mantendo a viabilidade natural por até 3 meses em sala e por até 9 meses em vidro fechado, em câmara fria.
A condução das mudas deve ser feita a pleno sol. A muda atinge cerca de 30 cm em 9 meses, apresentando tolerância ao sol 3 semanas após a germinação.
Sementes
Os ipês, espécies do gênero Tabebuia, produzem uma grande quantidade de sementes leves, aladas com pequenas reservas, e que perdem a viabilidade em poucos dias após a sua coleta. A sua conservação vem sendo estudada em termos de determinação da condição ideal de armazenamento, e tem demonstrado a importância de se conhecer o comportamento da espécie quando armazenada com diferentes teores de umidade inicial, e a umidade de equilíbrio crítica para a espécie (KANO; MÁRQUEZ & KAGEYAMA, 1978).
As levíssimas sementes aladas da espécie não necessitam de quebra de dormência. Podem apenas ser expostas ao sol por cerca de 6 horas e semeadas diretamente nos saquinhos. A quebra natural leva cerca de 3 meses e a quebra na câmara leva 9 meses. A germinação ocorre após 30 dias e de 80%.
As sementes são ortodoxas e há aproximadamente 87000 sementes em cada quilo.
Preço da Madeira no Mercado
O preço médio do metro cúbico de pranchas de ipê no Estado do Pará cotado em Julho e Agosto de 2005 foi de R$1.200,00 o preço mínimo, R$ 1509,35 o médio e R$ 2.000,00 o preço máximo (CEPEA,2005).
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"Khajuraho"
UNESCO World Heritage Site
Location Madhya Pradesh, India Edit this at Wikidata
Coordinates 24°51′08″N 79°55′20″E
Criteria Cultural: (i), (iii) Edit this on Wikidata[1]
Reference 240
Inscription 1986 (10th Session)
Khajuraho Group of Monuments is located in India
Khajuraho Group of Monuments
Location of Khajuraho Group of Monuments
[edit on Wikidata]
The Khajuraho Group of Monuments is a group of Hindu and Jain temples in Madhya Pradesh, India, about 175 kilometres (109 mi) southeast of Jhansi. They are one of the UNESCO World Heritage Sites in India.[2][3] The temples are famous for their nagara-style architectural symbolism and their erotic sculptures.[4]
Most Khajuraho temples were built between 950 and 1050 by the Chandela dynasty.[5] Historical records note that the Khajuraho temple site had 85 temples by the 12th century, spread over 20 square kilometers Of these, only about 25 temples have survived, spread over 6 square kilometers.[3] Of the various surviving temples, the Kandariya Mahadeva Temple is decorated with a profusion of sculptures with intricate details, symbolism and expressiveness of ancient Indian art.[6]
The Khajuraho group of temples were built together but were dedicated to two religions, Hinduism and Jainism, suggesting a tradition of acceptance and respect for diverse religious views among Hindus and Jains in the region.[7]
Contents
1 Location
2 History
3 Description
3.1 Architecture of the temples
4 Construction
5 Chronology
6 Arts and sculpture
7 Tourism and cultural events
8 See also
9 References
10 Further reading
11 External links
Location
The Khajuraho monuments are located in the Indian state of Madhya Pradesh, in Chhatarpur district, about 620 kilometres (385 mi) southeast of New Delhi. The temples are near a small town also known as Khajuraho,[8] with a population of about 20,000 people (2001 Census).
Khajuraho is served by Civil Aerodrome Khajuraho (IATA Code: HJR), with services to Delhi, Agra, Varanasi and Mumbai.[9] The site is also linked by the Indian Railways service, with the railway station located approximately six kilometres from the entrance to the monuments .
The monuments are about 10 kilometres off the east-west National Highway 75, and about 50 kilometres from the city of Chhatarpur, which is connected to the state capital Bhopal by the SW-NE running National Highway 86.
The 10th century Bhand Deva Temple in Rajasthan was built in the style of the Khajuraho monuments and is often referred to as 'Little Khajuraho'.
History
The Khajuraho group of monuments was built during the rule of the Chandela dynasty. The building activity started almost immediately after the rise of their power, throughout their kingdom to be later known as Bundelkhand.[10] Most temples were built during the reigns of the Hindu kings Yashovarman and Dhanga. Yashovarman's legacy is best exhibited by The Lakshmana Temple. Vishvanatha temple best highlights King Dhanga's reign.[11]:22 The largest and currently most famous surviving temple is Kandariya Mahadeva built in the reign of King Vidyadhara.[12] The temple inscriptions suggest many of the currently surviving temples were complete between 970 and 1030 CE, with further temples completed during the following decades.[7]
The Khajuraho temples were built about 35 miles from the medieval city of Mahoba,[13] the capital of the Chandela dynasty, in the Kalinjar region. In ancient and medieval literature, their kingdom has been referred to as Jijhoti, Jejahoti, Chih-chi-to and Jejakabhukti.[14]
Khajuraho was mentioned by Abu Rihan-al-Biruni, the Persian historian who accompanied Mahmud of Ghazni in his raid of Kalinjar in 1022 CE; he mentions Khajuraho as the capital of Jajahuti.[15] The raid was unsuccessful, and a peace accord was reached when the Hindu king agreed to pay a ransom to Mahmud of Ghazni to end the attack and leave.[14]
Khajuraho temples were in active use through the end of 12th century. This changed in the 13th century; after the army of Delhi Sultanate, under the command of the Muslim Sultan Qutb-ud-din Aibak, attacked and seized the Chandela kingdom. About a century later, Ibn Battuta, the Moroccan traveller in his memoirs about his stay in India from 1335 to 1342 CE, mentioned visiting Khajuraho temples, calling them "Kajarra"[16][17] as follows:
Until the 12th century, Khajuraho was under Hindu kings and featured 85 temples. Central India was seized by Delhi Sultanate in 13th century. Under Muslim rule, some temples were destroyed and the rest left in neglect. Ruins of some old temples (Ghantai temple above) are still visible.
...near (Khajuraho) temples, which contain idols that have been mutilated by the Moslems, live a number of yogis whose matted locks have grown as long as their bodies. And on account of extreme asceticism they are all yellow in colour. Many Moslems attend these men in order to take lessons (yoga) from them.
— Ibn Battuta, about 1335 CE, Riḥlat Ibn Baṭūṭah, Translated by Arthur Cotterell[18]
Central Indian region, where Khajuraho temples are, remained in the control of many different Muslim dynasties from 13th century through the 18th century. In this period, some temples were desecrated, followed by a long period when they were left in neglect.[7][10] In 1495 CE, for example, Sikandar Lodi’s campaign of temple destruction included Khajuraho.[19] The remoteness and isolation of Khajuraho protected the Hindu and Jain temples from continued destruction by Muslims.[20][21] Over the centuries, vegetation and forests overgrew, took over the temples.
In the 1830s, local Hindus guided a British surveyor, T.S. Burt, to the temples and they were thus rediscovered by the global audience.[22] Alexander Cunningham later reported, few years after the rediscovery, that the temples were secretly in use by yogis and thousands of Hindus would arrive for pilgrimage during Shivaratri celebrated annually in February or March based on a lunar calendar. In 1852, Maisey prepared earliest drawings of the Khajuraho temples.[23]
Nomenclature
The name Khajuraho, or Kharjuravāhaka, is derived from ancient Sanskrit (kharjura, खर्जूर means date palm,[24] and vāhaka, वाहक means "one who carries" or bearer[25]). Local legends state that the temples had two golden date-palm trees as their gate (missing when they were rediscovered). Desai states that Kharjuravāhaka also means scorpion bearer, which is another symbolic name for deity Shiva (who wears snakes and scorpion garlands in his fierce form).[26]
Cunningham’s nomenclature and systematic documentation work in 1850s and 1860s have been widely adopted and continue to be in use.[23] He grouped the temples into the Western group around Lakshmana, Eastern group around Javeri, and Southern group around Duladeva.[27]
Khajuraho is one of the four holy sites linked to deity Shiva (the other three are Kedarnath, Kashi and Gaya). Its origin and design is a subject of scholarly studies. Shobita Punja[28] has proposed that the temple’s origin reflect the Hindu mythology in which Khajuraho is the place where Shiva got married; with Raghuvamsha verse 5.53, Matangeshvara honoring ‘’Matanga’’, or god of love.
Description
Sections and orientation of Khajuraho temples.
The temple site is within Vindhya mountain range in central India. An ancient local legend held that Hindu deity Shiva and other gods enjoyed visiting the dramatic hill formation in Kalinjar area.[27] The center of this region is Khajuraho, set midst local hills and rivers. The temple complex reflects the ancient Hindu tradition of building temples where gods love to play.[27][29]
The temples are clustered near water, another typical feature of Hindu temples. The current water bodies include Sib Sagar, Khajur Sagar (also called Ninora Tal) and Khudar Nadi (river).[30] The local legends state that the temple complex had 64 water bodies, of which 56 have been physically identified by archeologists so far.[27][31]
All temples, except[27] one (Chaturbhuja) face sunrise - another symbolic feature that is predominant in Hindu temples. The relative layout of temples integrate masculine and feminine deities and symbols highlight the interdependence.[28] The art work symbolically highlight the four goals of life considered necessary and proper in Hinduism - dharma, kama, artha and moksha.
Of the surviving temples, 6 are dedicated to Shiva and his consorts, 8 to Vishnu and his affinities, 1 to Ganesha, 1 to Sun god, 3 to Jain Tirthankars.[27] For some ruins, there is insufficient evidence to assign the temple to specific deities with confidence.
An overall examination of site suggests that the Hindu symbolic mandala design principle of square and circles is present each temple plan and design.[32] Further, the territory is laid out in three triangles that converge to form a pentagon. Scholars suggest that this reflects the Hindu symbolism for three realms or trilokinatha, and five cosmic substances or panchbhuteshvara.[27] The temple site highlights Shiva, the one who destroys and recycles life, thereby controlling the cosmic dance of time, evolution and dissolution.[28]
The temples have a rich display of intricately carved statues. While they are famous for their erotic sculpture, sexual themes cover less than 10% of the temple sculpture.[33] Further, most erotic scene panels are neither prominent nor emphasized at the expense of the rest, rather they are in proportional balance with the non-sexual images.[34] The viewer has to look closely to find them, or be directed by a guide.[35] The arts cover numerous aspects of human life and values considered important in Hindu pantheon. Further, the images are arranged in a configuration to express central ideas of Hinduism. All three ideas from Āgamas are richly expressed in Khajuraho temples - Avyakta, Vyaktavyakta and Vyakta.[36]
The Beejamandal temple is under excavation. It has been identified with the Vaidyanath temple mentioned in the Grahpati Kokalla inscription.[37]
Of all temples, the Matangeshvara temple remains an active site of worship.[28] It is another square grid temple, with a large 2.5 metres (8.2 ft) high and 1.1 metres (3.6 ft) diameter lingam, placed on a 7.6 metres (25 ft) diameter platform.[27]
The most visited temple, Kandariya Mahadev, has an area of about 6,500 square feet and a shikhara (spire) that rises 116 feet.[10][27]
Jain temples
Main article: Jain temples of Khajuraho
The Jain temples are located on east-southeast region of Khajuraho monuments.[38] Chausath jogini temple features 64 jogini, while Ghantai temple features bells sculptured on its pillars.
Architecture of the temples
The layout plan of Kandariya Mahadeva Temple. It uses the 64 pada grid design. Smaller Khajuraho temples use the 9, 16, 36 or 49 grid mandala plan.[39]
Khajuraho temples, like almost all Hindu temple designs, follow a grid geometrical design called vastu-purusha-mandala.[40] This design plan has three important components - Mandala means circle, Purusha is universal essence at the core of Hindu tradition, while Vastu means the dwelling structure.[41]
The design lays out a Hindu temple in a symmetrical, concentrically layered, self-repeating structure around the core of the temple called garbhagriya, where the abstract principle Purusha and the primary deity of the temple dwell. The shikhara, or spire, of the temple rises above the garbhagriya. This symmetry and structure in design is derived from central beliefs, myths, cardinality and mathematical principles.[42]
The circle of mandala circumscribe the square. The square is considered divine for its perfection and as a symbolic product of knowledge and human thought, while circle is considered earthly, human and observed in everyday life (moon, sun, horizon, water drop, rainbow). Each supports the other.[29] The square is divided into perfect 64 sub-squares called padas.[40]
Most Khajuraho temples deploy the 8x8 (64) padas grid Manduka Vastupurushamandala, with pitha mandala the square grid incorporated in the design of the spires.[39] The primary deity or lingas are located in the grid’s Brahma padas.
Khajuraho temples use the 8x8 (64) Vastupurusamandala Manduka grid layout plan (left) found in Hindu temples. Above the temple’s brahma padas is a Shikhara (Vimana or Spire) that rises symmetrically above the central core, typically in a circles and turning-squares concentric layering design (right) that flows from one to the other as it rises towards the sky.[29][43]
The architecture is symbolic and reflects the central Hindu beliefs through its form, structure and arrangement of its parts.[44] The mandapas as well as the arts are arranged in the Khajuraho temples in a symmetric repeating patterns, even though each image or sculpture is distinctive in its own way. The relative placement of the images are not random but together they express ideas, just like connected words form sentences and paragraphs to compose ideas.[45] This fractal pattern that is common in Hindu temples.[46] Various statues and panels have inscriptions. Many of the inscriptions on the temple walls are poems with double meanings, something that the complex structure of Sanskrit allows in creative compositions.[26]
All Khajuraho temples, except one, face sunrise, and the entrance for the devotee is this east side.
An illustration of Khajuraho temple Spires (Shikhara, Vimana) built using concentric circle and rotating-squares principle. Four spires (left) are shown above, while the inside view of one Shikara ceiling (right) shows the symmetric layout.
Above the vastu-purusha-mandala of each temple is a superstructure with a dome called Shikhara (or Vimana, Spire).[41] Variations in spire design come from variation in degrees turned for the squares. The temple Shikhara, in some literature, is linked to mount Kailash or Meru, the mythical abode of the gods.[29]
In each temple, the central space typically is surrounded by an ambulatory for the pilgrim to walk around and ritually circumambulate the Purusa and the main deity.[29] The pillars, walls and ceilings around the space, as well as outside have highly ornate carvings or images of the four just and necessary pursuits of life - kama, artha, dharma and moksa. This clockwise walk around is called pradakshina.[41]
Larger Khajuraho temples also have pillared halls called mandapa. One near the entrance, on the east side, serves as the waiting room for pilgrims and devotees. The mandapas are also arranged by principles of symmetry, grids and mathematical precision. This use of same underlying architectural principle is common in Hindu temples found all over India.[47] Each Khajuraho temple is distinctly carved yet also repeating the central common principles in almost all Hindu temples, one which Susan Lewandowski refers to as "an organism of repeating cells".[48]
Construction
The temples are grouped into three geographical divisions: western, eastern and southern.
The Khajuraho temples are made of sandstone, with a granite foundation that is almost concealed from view.[49] The builders didn't use mortar: the stones were put together with mortise and tenon joints and they were held in place by gravity. This form of construction requires very precise joints. The columns and architraves were built with megaliths that weighed up to 20 tons.[50] Some repair work in the 19th Century was done with brick and mortar; however these have aged faster than original materials and darkened with time, thereby seeming out of place.
The Khajuraho and Kalinjar region is home to superior quality of sandstone, which can be precision carved. The surviving sculpture reflect fine details such as strands of hair, manicured nails and intricate jewelry.
While recording the television show Lost Worlds (History Channel) at Khajuraho, Alex Evans recreated a stone sculpture under 4 feet that took about 60 days to carve in an attempt to develop a rough idea how much work must have been involved.[51] Roger Hopkins and Mark Lehner also conducted experiments to quarry limestone which took 12 quarrymen 22 days to quarry about 400 tons of stone.[52] They concluded that these temples would have required hundreds of highly trained sculptors.
Chronology
The Khajuraho group of temples belong to Vaishnavism school of Hinduism, Saivism school of Hinduism and Jainism - nearly a third each. Archaeological studies suggest all three types of temples were under construction at about the same time in late 10th century, and in use simultaneously. Will Durant states that this aspect of Khajuraho temples illustrates the tolerance and respect for different religious viewpoints in the Hindu and Jain traditions.[53] In each group of Khajuraho temples, there were major temples surrounded by smaller temples - a grid style that is observed to varying degrees in Hindu temples in Angkor Wat, Parambaran and South India.
The largest surviving Saiva temple is Khandarya Mahadeva, while the largest surviving Vaishnava group includes Chaturbhuja and Ramachandra.
Kandariya Mahadeva Temple plan is 109 ft in length by 60 ft, and rises 116 ft above ground and 88 ft above its own floor. The central padas are surrounded by three rows of sculptured figures, with over 870 statues, most being half life size (2.5 to 3 feet). The spire is a self repeating fractal structure.
Temples, religious affiliations and consecration years
Sequence Modern Temple name Religion Deity Completed by
(CE)[27][54] Image
1 Chausath Yogini Hinduism Devi, 64 Yoginis 885 Khajuraho,Chausath-Yogini-Tempel2.jpg
2 Brahma Hinduism Vishnu 925
3 Lalgun Mahadev Hinduism Shiva 900 India-5696 - Flickr - archer10 (Dennis).jpg
4 Matangeshwar Hinduism Shiva 1000 India-5772 - Flickr - archer10 (Dennis).jpg
5 Varaha Hinduism Vishnu 950 India-5595 - Flickr - archer10 (Dennis).jpg
6 Lakshmana Hinduism Vaikuntha Vishnu 939 India-5679 - Flickr - archer10 (Dennis).jpg
7 Parshvanatha Jainism Parshvanatha 954 Le temple de Parshvanath (Khajuraho) (8638423582).jpg
8 Vishvanatha Hinduism Shiva 999 India-5749 - Visvanatha Temple - Flickr - archer10 (Dennis).jpg
9 Devi Jagadambi Hinduism Devi, Parvati 1023 Khajuraho Devi Jagadambi Temple 2010.jpg
10 Chitragupta Hinduism Sun, Chitragupta 1023 India-5707 - Flickr - archer10 (Dennis).jpg
11 Kandariya Mahadeva (Largest temple) Hinduism Shiva 1029 Temple at Khajuraho, Madhya Pradesh, India.jpg
12 Vamana Hinduism Vamana 1062 Khajuraho Vaman Temple 2010.jpg
13 Adinath Jain Temple Jainism Adinatha 1027 Adinath Jain Temple Khajuraho 12.jpg
14 Javeri Hinduism Vishnu 1090 Javari Temple, Khajuraho.jpg
15 Chaturbhuja Hinduism Vishnu 1110 Khajuraho Chaturbhuja Temple.jpg
16 Duladeo (Duladeva) Hinduism Shiva 1125 Khajuraho Dulhadeo 2010.jpg
17 Ghantai Jainism Adinatha 960 A ruin, pillars at Khajuraho, India.jpg
18 Vishnu-Garuda Hinduism Vishnu 1000
19 Ganesha Hinduism Shiva 1000
20 Hanuman Hinduism Hanuman 922[55] Hanuman Inscription at Khajuraho.jpg
21 Mahishasuramardini Hinduism Mahishasuramardini 995 Khajuraho India, Lakshman Temple, Sculpture 10.JPG
22 Shantinatha temple Jainism Shantinatha 1027 Jain group of temples - Khajuraho 09.jpg
Arts and sculpture
Khajuraho temples are famous for their erotic arts. These constitute about 10% of total art displayed at the monuments.
Erotic sculptures
The Khajuraho temples feature a variety of art work, of which 10% is sexual or erotic art outside and inside the temples. Some of the temples that have two layers of walls have small erotic carvings on the outside of the inner wall. Some scholars suggest these to be tantric sexual practices.[56] Other scholars state that the erotic arts are part of Hindu tradition of treating kama as an essential and proper part of human life, and its symbolic or explicit display is common in Hindu temples.[6][57] James McConnachie, in his history of the Kamasutra, describes the sexual-themed Khajuraho sculptures as "the apogee of erotic art":
"Twisting, broad-hipped and high breasted nymphs display their generously contoured and bejewelled bodies on exquisitely worked exterior wall panels. These fleshy apsaras run riot across the surface of the stone, putting on make-up, washing their hair, playing games, dancing, and endlessly knotting and unknotting their girdles....Beside the heavenly nymphs are serried ranks of griffins, guardian deities and, most notoriously, extravagantly interlocked maithunas, or lovemaking couples."
Over 90% of the art work at the temple is about daily life and symbolic values in ancient Indian culture.
The temples have several thousand statues and art works, with Kandarya Mahadeva Temple alone decorated with over 870. Some 10% of these iconographic carvings contain sexual themes and various sexual poses. A common misconception is that, since the old structures with carvings in Khajuraho are temples, the carvings depict sex between deities;[58] however the kama arts represent diverse sexual expressions of different human beings.[59] The vast majority of arts depict various aspects the everyday life, mythical stories as well as symbolic display of various secular and spiritual values important in Hindu tradition.[3][6] For example, depictions show women putting on makeup, musicians making music, potters, farmers, and other folks in their daily life during the medieval era.[60] These scenes are in the outer padas as is typical in Hindu temples.
There is iconographic symbolism embedded in the arts displayed in Khajuraho temples.[6] Core Hindu values are expressed in multitude of ways. Even the Kama scenes, when seen in combination of sculptures that precede and follow, depict the spiritual themes such as moksha. In the words of Stella Kramrisch,
This state which is “like a man and woman in close embrace” is a symbol of moksa, final release or reunion of two principles, the essence (Purusha) and the nature (Prakriti).
— Stella Kramrisch, 1976[29]
The Khajuraho temples represent one expression of many forms of arts that flourished in Rajput kingdoms of India from 8th through 10th century CE. For example, contemporary with Khajuraho were the publications of poems and drama such as Prabodhacandrodaya, Karpuramanjari, Viddhasalabhanjika and Kavyamimansa.[61] Some of the themes expressed in these literary works are carved as sculpture in Khajuraho temples.[26][62] Some sculptures at the Khajuraho monuments dedicated to Vishnu include the Vyalas, which are hybrid imaginary animals with lions body, and are found in other Indian temples.[63] Some of these hybrid mythical art work include Vrik Vyala (hybrid of wolf and lion) and Gaja Vyala (hybrid of elephant and lion). These Vyalas may represent syncretic, creative combination of powers innate in the two.[64]
Tourism and cultural events
Temples layout map – Khajuraho Group of Monuments.
The temples in Khajuraho are broadly divided into three parts : the Eastern group, the Southern Group and the Western group of temples of which the Western group alone has the facility of an Audio guided tour wherein the tourists are guided through the seven eight temples. There is also an audio guided tour developed by the Archaeological Survey of India which includes a narration of the temple history and architecture.[65]
The Khajuraho Dance Festival is held every year in February.[66] It features various classical Indian dances set against the backdrop of the Chitragupta or Vishwanath Temples.
The Khajuraho temple complex offers a light and sound show every evening. The first show is in English language and the second one in Hindi. It is held in the open lawns in the temple complex, and has received mixed reviews.
The Madhya Pradesh Tourism Development has set up kiosks at the Khajuraho railway station, with tourist officers to provide information for Khajuraho visitors.
See also
List of megalithic sites
Jain temples of Khajuraho
Ajanta Caves
Badami Chalukya architecture
Western Chalukya architecture
Hindu temple
Madan Kamdev
Hemvati
Kama Sutra
Kamashastra
References
"World Heritage Day: Five must-visit sites in India".
Khajuraho Group of Monuments UNESCO World Heritage Site
Philip Wilkinson (2008), India: People, Place, Culture and History, ISBN 978-1405329040, pp 352-353
Gopal, Madan (1990). K.S. Gautam, ed. India through the ages. Publication Division, Ministry of Information and Broadcasting, Government of India. p. 179.
Devangana Desai (2005), Khajuraho, Oxford University Press, Sixth Print, ISBN 978-0-19-565643-5
James Fergusson, Norther or Indo-Aryan Style - Khajuraho History of Indian and Eastern Architecture, Updated by James Burgess and R. Phene Spiers (1910), Volume II, John Murray, London
"Census of India 2001: Data from the 2001 Census, including cities, villages and towns (Provisional)". Census Commission of India. Archived from the original on 2004-06-16. Retrieved 2008-11-01.
Khajuraho airport AAI, Govt of India
G.S. Ghurye, Rajput Architecture, ISBN 978-8171544462, Reprint Year: 2005, pp 19-24
Sen, Sailendra (2013). A Textbook of Medieval Indian History. Primus Books. ISBN 9789380607344.
Devangana Desai 2005, p. 10.
also called Erakana
Mitra (1977), The early rulers of Khajuraho, ISBN 978-8120819979
J. Banerjea (1960), Khajuraho, Journal of the Asiatic Society, Vol. 2-3, pp 43-47
phonetically translated from Arabic sometimes as "Kajwara"
Director General of Archaeology in India (1959), Archaeological Survey of India, Ancient India, Issues 15-19, pp 45-46 (Archived: University of Michigan)
Arthur Cotterell (2011), Asia: A Concise History, Wiley, ISBN 978-0470825044, pp 184-185
Michael D. Willis, An Introduction to the Historical Geography of Gopakṣetra, Daśārṇa, and Jejākadeśa, Bulletin of the School of Oriental and African Studies, University of London, Vol. 51, No. 2 (1988), pp. 271-278; See also K.R. Qanungo (1965), Sher Shah and his times, Orient Longmans, OCLC 175212, pp 423-427
Trudy King et al., Asia and Oceania: International Dictionary of Historic Places, ISBN 978-1884964046, Routledge, pp 468-470
Alain Daniélou (2011), A Brief History of India, ISBN 978-1594770296, pp 221-227
Louise Nicholson (2007), India, National Geographic Society, ISBN 978-1426201448, see Chapter on Khajuraho
Krishna Deva (1990), Temples of Khajuraho, 2 Volumes, Archaelogical Survey of India, New Delhi
kharjUra Sanskrit English Dictionary, Koeln University, Germany
vAhaka Sanskrit English Dictionary, Koeln University, Germany
Devangana Desai (1996), Chapter 7 - Puns and Enigmatic Language in Sculpture in The Religious Imagery of Khajuraho, Project for Indian Cultural Studies, Columbia University Archives
Rana Singh (2007), Landscape of sacred territory of Khajuraho, in City Society and Planning (Editors: Thakur, Pomeroy, et al), Volume 2, ISBN 978-8180694585, Chapter 18
Shobita Punja (1992), Divine Ecstasy - The Story of Khajuraho, Viking, New Delhi, ISBN 978-0670840274
Stella Kramrisch, The Hindu Temple, Vol 1, Motilal Banarsidass, ISBN 978-81-208-0222-3
Ibn Battuta in his 1335 CE memoirs on Delhi Sultanate mentioned the temples to be near a mile long lake, modern water bodies are much smaller and separate lagoons; Director General of Archaeology in India (1959), Archaeological Survey of India, Ancient India, Issues 15-19, pp 45-46 (Archived: University of Michigan)
The number 64 is considered sacred in Hindu temple design and very common design basis; it is symbolic as it is both a square of 8 and a cube of 4.
Brahma temple is 19 feet square; Kandariya Mahadev has a four fused square grid; Matangeshvara temple is a 64 grid square; etc. See G.S. Ghurye, Rajput Architecture, ISBN 978-8171544462, Reprint Year: 2005, pp 19-25; and V.A. Smith (1879), "Observations on some Chandel Antiquities", Asiatic Society of Bengal, Vol. 48, Part 1, pp 291-297
D Desai (1996), The religious imagery of Khajuraho, Project for Indian Cultural Studies, ISBN 978-8190018418
Desai states that Khajuraho and Orissa Hindu temples are distinctive in giving erotic kama images the same weight as others and by assigning important architectural position; in contrast, surviving sculpture from temples of Gujarat, Maharashtra and Mysore show that there kama and sexual images were assigned to insignificant parts of the temple; Meister suggests that this aspect of eroticism in temple design and equal weight reflects evolution of design ideas among Hindu artisans, with temples built in later medieval centuries placing equal weight and balance to kama; see Meister, Michael (1979). "Juncture and Conjunction: Punning and Temple Architecture". Artibus Asiae. 41 (2–3): 226–234. JSTOR 3249517. doi:10.2307/3249517.
Edmund Leach, The Harvey Lecture Series. The Gatekeepers of Heaven: Anthropological Aspects of Grandiose Architecture, Journal of Anthropological Research, Vol. 39, No. 3 (Autumn, 1983), pp 243-264
Bettina Bäumer, A review, Artibus Asiae, Vol. 59, No. 1/2 (1999), pp. 138-140
Cunningham, Alexander (1880). Report of Tours in Bundelkhand and Malwa in 1874-75 and 1876-77. 8 Hastings Street, Calcutta: Office of the Superintendent of Government Printing. p. 22. Retrieved 8 May 2017.
James Fergusson, Jaina Architecture - Khajuraho History of Indian and Eastern Architecture, Updated by James Burgess and R. Phene Spiers (1910), Volume II, John Murray, London
Meister, Michael W. (April–June 1979). "Maṇḍala and Practice in Nāgara Architecture in North India". Journal of the American Oriental Society. 99 (2): 204–219. JSTOR 602657. doi:10.2307/602657.
Meister, Michael (1983). "Geometry and Measure in Indian Temple Plans: Rectangular Temples". Artibus Asiae. 44 (4): 266–296. JSTOR 3249613. doi:10.2307/3249613.
Susan Lewandowski, The Hindu Temple in South India, in Buildings and Society: Essays on the Social Development of the Built Environment, Anthony D. King (Editor), ISBN 978-0710202345, Routledge, pp 68-69
Stella Kramrisch (1976), The Hindu Temple Volume 1, ISBN 81-208-0223-3
Meister, Michael W. (March 2006). "Mountain Temples and Temple-Mountains: Masrur". Journal of the Society of Architectural Historians. 65 (1): 26–49. JSTOR 25068237. doi:10.2307/25068237.
Meister, Michael W. (Autumn 1986). "On the Development of a Morphology for a Symbolic Architecture: India". RES: Anthropology and Aesthetics. Peabody Museum of Archaeology and Ethnology (12): 33–50. JSTOR 20166752.
Devangana Desai, Khajuraho, Oxford University Press Paperback (Sixth impression 2005) ISBN 978-0-19-565643-5
Rian et al (2007), Fractal geometry as the synthesis of Hindu cosmology in Kandariya Mahadev Temple, Khajuraho, Building and Environment, Vol 42, Issue 12, pp 4093-4107, doi:10.1016/j.buildenv.2007.01.028
Trivedi, K. (1989). Hindu temples: models of a fractal universe. The Visual Computer, 5(4), 243-258
Susan Lewandowski, The Hindu Temple in South India, in Buildings and Society: Essays on the Social Development of the Built Environment, Anthony D. King (Editor), ISBN 978-0710202345, Routledge, Chapter 4
V.A. Smith, "Observations on some Chandel Antiquities", Journal of the Asiatic Society of Bengal, Volume 48, pp 290-291
"Lost Worlds of the Kama Sutra" History channel
"Lost Worlds of the Kama Sutra," History Channel
Lehner, Mark (1997) The Complete Pyramids, London: Thames and Hudson. ISBN 0-500-05084-8. pp. 202–225
Will Durant (1976), Our Oriental Heritage - The Story of Civilization, ISBN 978-0671548001, Simon & Schuster
From inscription or estimated from other evidence
Cunningham in Archaeological Survey Reports noted that one of two Hanuman statues bears an inscription of 868 CE
Rabe (2000), Secret Yantras and Erotic Display for Hindu Temples, Tantra in Practice (Editor: David White), ISBN 978-8120817784, Chapter 25, pp 434-446
See:
Heather Elgood (2000), Hinduism and the Religious Arts, ISBN 978-0304707393, Bloomsbury;
Stella Kramrisch, The Hindu Temple, Volume 1, ISBN 81-208-0223-3, pp 92-96;
Alain Danielou (2001), The Hindu Temple: Deification of Eroticism, ISBN 978-0892818549, pp 101-119
"Khajuraho". Liveindia.com. Retrieved on 2014-07-14.
Alain Danielou (2001), The Hindu Temple: Deification of Eroticism, ISBN 978-0892818549
George Michell, The Hindu Temple: An Introduction to Its Meaning and Forms, University of Chicago Press, ISBN 978-0226532301, pp 117-123 and pp 56-58
L. H. Gray, Journal of American Society, Vol. 27
H.M. Woodward (1989), The Lakṣmaṇa Temple, Khajuraho, and Its Meanings, Ars Orientalis, Vol. 19, pp. 27-48
Smith, David (1 January 2013). "Monstrous Animals on Hindu Temples, with Special Reference to Khajuraho": 27–43. doi:10.1558/rosa.v7i1-3.27. Retrieved 9 February 2015.
The Lakṣmaṇa Temple, Khajuraho, and Its Meanings, Hiram W. Woodward, Jr., Ars Orientalis, Vol. 19, (1989), pp. 27-48
Tourists to Khajuraho will now have an audio compass The Times of India (25 August 2011)
Khajuraho Festival of Dances
Nikon Z fc with Nikkor 50mm f/1.4 AI-S lens.
I find it amusing that some comments on the internet regarding the Z fc complain that it doesn't have a grip. I think the whole point of the external design is that it closely follows the design of the classic Nikon film cameras, especially the FM2. Does that make it a little harder to hold, sure, just like the FM2 and nearly every other SLR from that era. It's like complaining that it's harder to get into the back seat of a two-door car. No problem, buy a four-door version. Want a grip, lots of models to choose from.
There are many people who hold on to their old film cameras not because they still use them but because they are beautiful pieces of fine machinery. In the early days of digital many hoped, as I did, that someone would make a digital camera with the external design of those gems with, of course, the necessary changes to make them fully functional. Fuji in particular was very successful with their X100 series which are gorgeous. The X-T1 and others are also somewhat "retro" in design and very successful. One comment I heard was that Nikon was copying Fujifilm in the design of the Z fc. Apparently that person was not familiar with what Nikon was making 60 years ago!
There are a few minor things I think could be improved but overall I'm very happy with the Z fc. I have many other cameras to choose from when I take photos (my wife would say too many!) and each has its strengths. I won't use it for everything, some cameras are better for specific types of photography. One thing for sure, I'll have the Z fc with me a lot of the time.
Went to the comic book store again today, picked up a lot of new comics like the 1st issue of Future State: Superman of Metropolis & the 1st issue of Future State: The Flash anyways...
From L-R: Killer Croc (Batman: No Man's Land), Anarky (Batman: Arkham Origins), Doctor Sivana, Captain Atom (Updated), Mary Marvel, The Reverse-Flash (Daniel West: The New 52), The Cheetah (Wonder Woman 1984), Cyborg (Teen Titans Go!), & Victor Zsasz (Batman: Arkham Asylum)
Below are my design inspirations
Killer Croc (Batman: No Man's Land) - (external-preview.redd.it/E750hSZNaWL_dQSEaZE6js6WXNi6Ny6n...)
Anarky (Batman: Arkham Origins) - (i.pinimg.com/originals/0c/bb/1a/0cbb1a71ef9087c672bd57a75...)
Doctor Sivana - (static.wikia.nocookie.net/marvel_dc/images/6/65/SivanaEar...)
Captain Atom - (static.wikia.nocookie.net/marvel_dc/images/d/d8/Justice_L...)
Mary Marvel - (comicvine1.cbsistatic.com/uploads/scale_medium/6/66303/31...)
The Reverse-Flash (Daniel West: The New 52) - (cdn3.whatculture.com/images/2019/10/f3164087d03deda7-600x...)
The Cheetah (Wonder Woman 1984) - (static1.cbrimages.com/wordpress/wp-content/uploads/2020/0...)
Cyborg (Teen Titans Go!) - (i.pinimg.com/originals/c1/6f/2b/c16f2bdc728ceaf0f3e124189...)
Victor Zsasz (Batman: Arkham Asylum) - (i.pinimg.com/originals/7d/01/15/7d01152720b24f35ae5d299d6...)
Credit to HaphazardPanda on the design for Zsasz and credit to Roman on the design for Reverse-Flash (Daniel West). Peace out, gonna continue reading. Fave & comment to let me know what you think
Gateway to the Olympic site, the Olympic Park Station handled an estimated 80 percent of the 1.2 million people attending the 2000 Olympic Games. The brief for the station called for the creation of a world-class venue that could comfortably accommodate up to 50,000 patrons safely, efficiently and comfortably during times of peak movement.
The Olympic Coordination Authority's (OCA) public access policy had a strong impact on the design, as did the extensive environmental agenda adopted for the Games. Its architectural expression needed to be compatible with the surrounding precinct and provide a seamless integration with the public domain.
Consideration was also given to the subsequent uses of the site, when the site would revert to a modest through-put station between major events.
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An individual approach
The 7,000 square metre station is a celebration of rail travel, designed in the tradition of the great glass and iron railway stations of the nineteenth century. Yet the response is distinctly Australian in character, embracing qualities of openness, directness and clarity. The design is responsive to climate, whereby the canopy, like a veranda, provides protection from rain and sun, and access to natural light and breezes.
The design deliberately eschews ornament. Its poetry, visual interest and richness comes from the expression of a carefully ordered structure and the crafted detailing of materials and junctions.
An innovative response
The elegantly vaulted roof provides the building with a dramatic visual presence. The generous spatial volumes enhance the sense of arrival, proving an immediate, clear and legible connection with the external environment. The monolithic base is carved into the ground to embed the platforms and retaining walls, while a lightweight, folded steel roof, free of services, floats above. By half emerging the station, HASSELL effectively 'lifted the lid' off the typical underground station box. While the base is firmly embedded in the earth, the canopy element hovers above. An ingenious steel vaulted concertina structure delivers an exceptionally thin and light roof, minimising the use of materials.
Designed to be different
The station design has a clear and direct expression of structure and function. The linear qualities of the form set it apart from the surrounding sporting venues.
In major event mode, the station operates seamlessly to handle up to 1,600 people every two minutes. A simple, logical and highly innovative arrangement of platforms and vertical movement systems, tested and refined through computer passenger flow modelling, ensures the easy transition of patrons to and from the station.
The station is largely indirectly lit by bouncing light from the natural reflectors formed by the roof. This has the effect of increasing the perceived light levels in the station and reducing the need for artificial light.
The spectacular roof is a defining feature of the building. Its curved leaf-like form was inspired by native gum trees, which feature prominently in the surrounding landscape. After dark, the underside of the canopy is illuminated to signify the station entry and highlight the sense of occasion and theatricality created by the building at night.
Source: Hassell