The geothermal areas of Yellowstone include several geyser basins in Yellowstone National Park as well as other geothermal features such as hot springs, mud pots, and fumaroles. The number of thermal features in Yellowstone is estimated at 10,000. A study that was completed in 2011 found that a total of 1,283 geysers have erupted in Yellowstone, 465 of which are active during an average year. These are distributed among nine geyser basins, with a few geysers found in smaller thermal areas throughout the Park. The number of geysers in each geyser basin are as follows: Upper Geyser Basin (410), Midway Geyser Basin (59), Lower Geyser Basin (283), Norris Geyser Basin (193), West Thumb Geyser Basin (84), Gibbon Geyser Basin (24), Lone Star Geyser Basin (21), Shoshone Geyser Basin (107), Heart Lake Geyser Basin (69), other areas (33). Although famous large geysers like Old Faithful are part of the total, most of Yellowstone's geysers are small, erupting to only a foot or two. The hydrothermal system that supplies the geysers with hot water sits within an ancient active caldera. Many of the thermal features in Yellowstone build up sinter, geyserite, or travertine deposits around and within them.

 

The various geyser basins are located where rainwater and snowmelt can percolate into the ground, get indirectly superheated by the underlying Yellowstone hotspot, and then erupt at the surface as geysers, hot springs, and fumaroles. Thus flat-bottomed valleys between ancient lava flows and glacial moraines are where most of the large geothermal areas are located. Smaller geothermal areas can be found where fault lines reach the surface, in places along the circular fracture zone around the caldera, and at the base of slopes that collect excess groundwater. Due to the Yellowstone Plateau's high elevation the average boiling temperature at Yellowstone's geyser basins is 199 °F (93 °C). When properly confined and close to the surface it can periodically release some of the built-up pressure in eruptions of hot water and steam that can reach up to 390 feet (120 m) into the air (see Steamboat Geyser, the world's tallest geyser). Water erupting from Yellowstone's geysers is superheated above that boiling point to an average of 204 °F (95.5 °C) as it leaves the vent. The water cools significantly while airborne and is no longer scalding hot by the time it strikes the ground, nearby boardwalks, or even spectators. Because of the high temperatures of the water in the features it is important that spectators remain on the boardwalks and designated trails. Several deaths have occurred in the park as a result of falls into hot springs.

 

Prehistoric Native American artifacts have been found at Mammoth Hot Springs and other geothermal areas in Yellowstone. Some accounts state that the early people used hot water from the geothermal features for bathing and cooking. In the 19th century Father Pierre-Jean De Smet reported that natives he interviewed thought that geyser eruptions were "the result of combat between the infernal spirits". The Lewis and Clark Expedition traveled north of the Yellowstone area in 1806. Local natives that they came upon seldom dared to enter what we now know is the caldera because of frequent loud noises that sounded like thunder and the belief that the spirits that possessed the area did not like human intrusion into their realm. The first white man known to travel into the caldera and see the geothermal features was John Colter, who had left the Lewis and Clark Expedition. He described what he saw as "hot spring brimstone". Beaver trapper Joseph Meek recounted in 1830 that the steam rising from the various geyser basins reminded him of smoke coming from industrial smokestacks on a cold winter morning in Pittsburgh, Pennsylvania. In the 1850s famed trapper Jim Bridger called it "the place where Hell bubbled up".

 

The heat that drives geothermal activity in the Yellowstone area comes from brine (salty water) that is 1.5–3 miles (7,900–15,800 ft; 2,400–4,800 m) below the surface. This is actually below the solid volcanic rock and sediment that extends to a depth of 3,000 to 6,000 feet (900 to 1,800 m) and is inside the hot but mostly solid part of the pluton that contains Yellowstone's magma chamber. At that depth the brine is superheated to temperatures that exceed 400 °F (204 °C) but is able to remain a liquid because it is under great pressure (like a huge pressure cooker).

 

Convection of the churning brine and conduction from surrounding rock transfers heat to an overlaying layer of fresh groundwater. Movement of the two liquids is facilitated by the highly fractured and porous nature of the rocks under the Yellowstone Plateau. Some silica is dissolved from the fractured rhyolite into the hot water as it travels through the fractured rock. Part of this hard mineral is later redeposited on the walls of the cracks and fissures to make a nearly pressure-tight system. Silica precipitates at the surface to form either geyserite or sinter, creating the massive geyser cones, the scalloped edges of hot springs, and the seemingly barren landscape of geyser basins.

 

There are at least five types of geothermal features found at Yellowstone:

 

Fumaroles: Fumaroles, or steam vents, are the hottest hydrothermal features in the park. They have so little water that it all flashes into steam before reaching the surface. At places like Roaring Mountain, the result is loud hissing of steam and gases.

Geysers: Geysers such as Old Faithful are a type of geothermal feature that periodically erupt scalding hot water. Increased pressure exerted by the enormous weight of the overlying rock and water prevents deeper water from boiling. As the hot water rises it is under less pressure and steam bubbles form. They, in turn, expand on their ascent until the bubbles are too big and numerous to pass freely through constrictions. At a critical point the confined bubbles actually lift the water above, causing the geyser to splash or overflow. This decreases the pressure of the system and violent boiling results. Large quantities of water flash into tremendous amounts of steam that force a jet of water out of the vent: an eruption begins. Water (and heat) is expelled faster than the geyser's recharge rate, gradually decreasing the system's pressure and eventually ending the eruption.

Hot springs: Hot springs such as Grand Prismatic Spring are the most common hydrothermal features in the park. Their plumbing has no constrictions. Superheated water cools as it reaches the surface, sinks, and is replaced by hotter water from below. This circulation, called convection, prevents water from reaching the temperature needed to set off an eruption. Many hot springs give rise to streams of heated water.

Mudpots: Mudpots such as Fountain Paint Pots are acidic hot springs with a limited water supply. Some microorganisms use hydrogen sulfide (rotten egg smell), which rises from deep within the earth, as an energy source. They convert the gas into sulfuric acid, which breaks down rock into clay.

Travertine terraces: Travertine terraces, found at Mammoth Hot Springs, are formed from limestone (a rock type made of calcium carbonate). Thermal waters rise through the limestone, carrying high amounts of dissolved carbonate. Carbon dioxide is released at the surface and calcium carbonate deposited as travertine, the chalky white rock of the terraces. These features constantly and quickly change due to the rapid rate of deposition.

Geyser basins

 

The Norris Geyser Basin 44°43′43″N 110°42′16″W is the hottest geyser basin in the park and is located near the northwest edge of Yellowstone Caldera near Norris Junction and on the intersection of three major faults. The Norris-Mammoth Corridor is a fault that runs from Norris north through Mammoth to the Gardiner, Montana, area. The Hebgen Lake fault runs from northwest of West Yellowstone, Montana, to Norris. This fault experienced an earthquake in 1959 that measured 7.4 on the Richter scale (sources vary on exact magnitude between 7.1 and 7.8; see 1959 Hebgen Lake earthquake). Norris Geyser Basin is so hot and dynamic because these two faults intersect with the ring fracture zone that resulted from the creation of the Yellowstone Caldera of 640,000 years ago.

 

The Basin consists of three main areas: Porcelain Basin, Back Basin, and One Hundred Springs Plain. Unlike most of other geyser basins in the park, the waters from Norris are acidic rather than alkaline (for example, Echinus Geyser has a pH of ~3.5). The difference in pH allows for a different class of bacterial thermophiles to live at Norris, creating different color patterns in and around the Norris Basin waters.

 

The Ragged Hills that lie between Back Basin and One Hundred Springs Plain are thermally altered glacial kames. As glaciers receded the underlying thermal features began to express themselves once again, melting remnants of the ice and causing masses of debris to be dumped. These debris piles were then altered by steam and hot water flowing through them. Madison lies within the eroded stream channels cut through lava flows formed after the caldera eruption. The Gibbon Falls lies on the caldera boundary as does Virginia Cascades.

 

Algae on left bacteria on right at the intersection of flows from the Constant & Whirlgig Geysers at Norris Geyser Basin

The tallest active geyser in the world, Steamboat Geyser,[11] is located in Norris Basin. Unlike the slightly smaller but much more famous Old Faithful Geyser located in Upper Geyser Basin, Steamboat has an erratic and lengthy timetable between major eruptions. During major eruptions, which may be separated by intervals of more than a year (the longest recorded span between major eruptions was 50 years), Steamboat erupts over 300 feet (90 m) into the air. Steamboat does not lie dormant between eruptions, instead displaying minor eruptions of approximately 40 feet (12 m).

 

Norris Geyser Basin periodically undergoes a large-scale, basin-wide thermal disturbance lasting a few weeks. Water levels fluctuate, and temperatures, pH, colors, and eruptive patterns change throughout the basin. During a disturbance in 1985, Porkchop Geyser continually jetted steam and water; in 1989, the same geyser apparently clogged with silica and blew up, throwing rocks more than 200 feet (61 m). In 2003 a park ranger observed it bubbling heavily, the first such activity seen since 1991. Activity increased dramatically in mid-2003. Because of high ground temperatures and new features beside the trail much of Back Basin was closed until October. In 2004 the boardwalk was routed around the dangerous area and now leads behind Porkchop Geyser.

 

North of Norris, Roaring Mountain is a large, acidic hydrothermal area (solfatara) with many fumaroles. In the late 19th and early 20th centuries, the number, size, and power of the fumaroles were much greater than today. The fumaroles are most easily seen in the cooler, low-light conditions of morning and evening.

 

The Gibbon Geyser Basin 44°41′58″N 110°44′34″W includes several thermal areas in the vicinity of the Gibbon River between Gibbon Falls and Norris. The most accessible feature in the basin is Beryl Spring, with a small boardwalk right along the Grand Loop Road. Artists' Paintpots is a small hydrothermal area south of Norris Junction that includes colorful hot springs and two large mudpots.

 

The Monument Geyser Basin 44°41′03″N 110°45′14″W has no active geysers, but its 'monuments' are siliceous sinter deposits similar to the siliceous spires discovered on the floor of Yellowstone Lake. Scientists hypothesize that this basin's structures formed from a hot water system in a glacially dammed lake during the waning stages of the Pinedale Glaciation. The basin is on a ridge reached by a very steep one-mile (1.6 km) trail south of Artists' Paint Pots. Other areas of thermal activity in Gibbon Geyser Basin lie off-trail.

 

South of Norris along the rim of the caldera is the Upper Geyser Basin 44°27′52″N 110°49′45″W, which has the highest concentration of geothermal features in the park. This complement of features includes the most famous geyser in the park, Old Faithful Geyser, as well as four other predictable large geysers. One of these large geysers in the area is Castle Geyser which is about 1,400 feet (430 m) northwest of Old Faithful. Castle Geyser has an interval of approximately 13 hours between major eruptions, but is unpredictable after minor eruptions. The other three predictable geysers are Grand Geyser, Daisy Geyser, and Riverside Geyser. Biscuit Basin and Black Sand Basin are also within the boundaries of Upper Geyser Basin.

 

The hills surrounding Old Faithful and the Upper Geyser Basin are reminders of Quaternary rhyolitic lava flows. These flows, occurring long after the catastrophic eruption of 640,000 years ago, flowed across the landscape like stiff mounds of bread dough due to their high silica content.

 

Evidence of glacial activity is common, and it is one of the keys that allows geysers to exist. Glacier till deposits underlie the geyser basins providing storage areas for the water used in eruptions. Many landforms, such as Porcupine Hills north of Fountain Flats, are made up of glacial gravel and are reminders that 70,000 to 14,000 years ago, this area was buried under ice.

 

Signs of the forces of erosion can be seen everywhere, from runoff channels carved across the sinter in the geyser basins to the drainage created by the Firehole River. Mountain building is evident on the drive south of Old Faithful, toward Craig Pass. Here the Rocky Mountains reach a height of 8,262 feet (2,518 m), dividing the country into two distinct watersheds.

 

Midway Geyser Basin 44°31′04″N 110°49′56″W is much smaller than the other basins found alongside the Firehole River. Despite its small size, it contains two large features, the 200-by-300-foot-wide (60 by 90 m) Excelsior Geyser which pours over 4,000 U.S. gallons (15,000 L; 3,300 imp gal) per minute into the Firehole River. The largest hot spring in Yellowstone, the 370-foot-wide (110 m) and 121-foot-deep (37 m) Grand Prismatic Spring is found here. Also in the basin is Turquoise Pool and Opal Pool.

 

Lower Geyser Basin

Blue spring with steam rising from it; irregular blotches of red and orange residue are on the banks, along with dead tree trunks.

Silex Spring at Fountain Paint Pot

 

Farther north is the Lower Geyser Basin 44°32′58″N 110°50′09″W, which is the largest geyser basin in area, covering approximately 11 square miles. Due to its large size, it has a much less concentrated set of geothermal features, including Fountain Paint Pots. Fountain Paint Pots are mud pots, that is, a hot spring that contains boiling mud instead of water. The mud is produced by a higher acidity in the water which enables the spring to dissolve surrounding minerals to create an opaque, usually grey, mud. Also there is Firehole Spring, Celestine Pool, Leather Pool, Red Spouter, Jelly spring, and a number of fumaroles.

 

Geysers in Lower Geyser Basin include Great Fountain Geyser, whose eruptions reach 100 to 200 feet (30–61 m) in the air, while waves of water cascade down its sinter terraces., the Fountain group of Geysers (Clepsydra Geyser which erupts nearly continuously to heights of 45 feet (14 m), Fountain Geyser, Jelly Geyser, Jet Geyser, Morning Geyser, and Spasm Geyser), the Pink Cone group of geysers (Dilemma Geyser, Labial Geyser, Narcissus Geyser, Pink Geyser, and Pink Cone Geyser), the White Dome group of geysers (Crack Geyser, Gemini Geyser, Pebble Geyser, Rejuvenated Geyser, and White Dome Geyser), as well as Sizzler Geyser.

 

Clepsydra Geyser erupting. July 2019

Fountain Paint Pots

White Dome Geyser

West Thumb Geyser Basin

Several pools of blue water in ashen rock basin.

West Thumb Geyser Basin

Blackened basin with orange streaks; steam is rising from it with fir trees in the background.

Overflow areas of Silex springs

 

The West Thumb Geyser Basin 44°25′07″N 110°34′23″W, including Potts Basin to the north, is the largest geyser basin on the shores of Yellowstone Lake. The heat source of the thermal features in this location is thought to be relatively close to the surface, only 10,000 feet (3,000 m) down. West Thumb is about the same size as another famous volcanic caldera, Crater Lake in Oregon, but much smaller than the great Yellowstone Caldera which last erupted about 640,000 years ago. West Thumb is a caldera within a caldera.

 

West Thumb was created approximately 162,000 years ago when a magma chamber bulged up under the surface of the earth and subsequently cracked it along ring fracture zones. This in turn released the enclosed magma as lava and caused the surface above the emptied magma chamber to collapse. Water later filled the collapsed area of the caldera, forming an extension of Yellowstone Lake. This created the source of heat and water that feed the West Thumb Geyser Basin today.

 

The thermal features at West Thumb are not only found on the lake shore, but extend under the surface of the lake as well. Several underwater hydrothermal features were discovered in the early 1990s and can be seen as slick spots or slight bulges in the summer. During the winter, the underwater thermal features are visible as melt holes in the icy surface of the lake. The surrounding ice can reach three feet (one yard) in thickness.

 

Perhaps the most famous hydrothermal feature at West Thumb is a geyser on the lake shore known as Fishing Cone. Walter Trumbull of the 1870 Washburn-Langford-Doane Expedition described a unique event while a man was fishing adjacent to the cone: "...in swinging a trout ashore, it accidentally got off the hook and fell into the spring. For a moment it darted about with wonderful rapidity, as if seeking an outlet. Then it came to the top, dead, and literally boiled." Fishing Cone erupted frequently to the height of 40 feet (12 m) in 1919 and to lesser heights in 1939. One fisherman was badly burned in Fishing Cone in 1921. Fishing at the geyser is now prohibited.

 

Early visitors would arrive at West Thumb via stagecoach from the Old Faithful area. They had a choice of continuing on the stagecoach or boarding the steamship Zillah to continue the journey by water to Lake Hotel. The boat dock was located near the south end of the geyser basin near Lakeside Spring.

 

Backcountry Geyser Basins

The Heart Lake 44°18′00″N 110°30′56″W, Lone Star 44°24′50″N 110°49′04″W, and Shoshone Geyser Basins 44°21′16″N 110°47′57″W are located away from the road and require at least several miles of hiking to reach. These areas lack the boardwalks and other safety features of the developed areas. As falling into geothermal features can be fatal, it is usually advisable to visit these areas with an experienced guide or at the very least, travelers need to ensure they remain on well-marked trails.

 

The Heart Lake Geyser Basin contains several groups of geysers and deep blue hot springs near Heart Lake in the south-central portion of Yellowstone, southeast of most of the main geyser basins. Lying in the Snake River watershed east of Lewis Lake and south of Yellowstone Lake, Heart Lake was named sometime before 1871 for Hart Hunney, a hunter. Other explorers in the region incorrectly assumed that the lake's name was spelled 'heart' because of its shape. The Heart Lake Geyser Basin begins a couple miles from the lake and descends along Witch Creek to the lakeshore. Five groups of hydrothermal features comprise the basin, and all of them contain geysers, although some are dormant.

 

Between Shoshone Lake and Old Faithful is the Lone Star Geyser Basin, of which the primary feature is Lone Star Geyser, named for its isolation from the nearby geysers of the Upper Geyser Basin. The basin is reachable on foot or bicycle via a 3 mile road that is closed to vehicles.

 

The Shoshone Geyser Basin, reached by hiking or by boat, contains one of the highest concentrations of geysers in the world – more than 80 in an area 1,600 by 800 feet (490 by 240 m). Hot springs and mudpots dot the landscape between the geyser basin and Shoshone Lake.

 

Hot Spring Basin is located 15 miles (24 km) north-northeast of Fishing Bridge and has one of Yellowstone's largest collections of hot springs and fumaroles. The geothermal features there release large amounts of sulfur. This makes water from the springs so acidic that it has dissolved holes in the pants of people who sit on wet ground and causes mounds of sulfur three feet (1 m) high to develop around fumaroles. The very hot acidic water and steam have also created voids in the ground that are only covered by a thin crust.

 

Mammoth Hot Springs is a large complex of hot springs on a hill of travertine in Yellowstone National Park adjacent to Fort Yellowstone and the Mammoth Hot Springs Historic District. It was created over thousands of years as hot water from the spring cooled and deposited calcium carbonate (over two tons flow into Mammoth each day in a solution). Because of the huge amount of geothermal vents, travertine flourishes. Although these springs lie outside the caldera boundary, their energy has been attributed to the same magmatic system that fuels other Yellowstone geothermal areas.

 

The thermal features at Mud Volcano and Sulphur Caldron are primarily mud pots and fumaroles because the area is situated on a perched water system with little water available. Fumaroles or "steam vents" occur when the ground water boils away faster than it can be recharged. Also, the vapors are rich in sulfuric acid that leaches the rock, breaking it down into clay. Because no water washes away the acid or leached rock, it remains as sticky clay to form a mud pot. Hydrogen sulfide gas is present deep in the earth at Mud Volcano and is oxidized to sulfuric acid by microbial activity, which dissolves the surface soils to create pools and cones of clay and mud. Along with hydrogen sulfide, steam, carbon dioxide, and other gases explode through the layers of mud.

 

A series of shallow earthquakes associated with the volcanic activity in Yellowstone struck this area in 1978. Soil temperatures increased to nearly 200 °F (93 °C). The slope between Sizzling Basin and Mud Geyser, once covered with green grass and trees, became a barren landscape of fallen trees known as "the cooking hillside".

 

Yellowstone National Park is a national park located in the western United States, largely in the northwest corner of Wyoming and extending into Montana and Idaho. It was established by the 42nd U.S. Congress with the Yellowstone National Park Protection Act and signed into law by President Ulysses S. Grant on March 1, 1872. Yellowstone was the first national park in the U.S. and is also widely held to be the first national park in the world. The park is known for its wildlife and its many geothermal features, especially the Old Faithful geyser, one of its most popular. While it represents many types of biomes, the subalpine forest is the most abundant. It is part of the South Central Rockies forests ecoregion.

 

While Native Americans have lived in the Yellowstone region for at least 11,000 years, aside from visits by mountain men during the early-to-mid-19th century, organized exploration did not begin until the late 1860s. Management and control of the park originally fell under the jurisdiction of the U.S. Department of the Interior, the first Secretary of the Interior to supervise the park being Columbus Delano. However, the U.S. Army was eventually commissioned to oversee the management of Yellowstone for 30 years between 1886 and 1916. In 1917, the administration of the park was transferred to the National Park Service, which had been created the previous year. Hundreds of structures have been built and are protected for their architectural and historical significance, and researchers have examined more than a thousand archaeological sites.

 

Yellowstone National Park spans an area of 3,468.4 sq mi (8,983 km2), comprising lakes, canyons, rivers, and mountain ranges. Yellowstone Lake is one of the largest high-elevation lakes in North America and is centered over the Yellowstone Caldera, the largest super volcano on the continent. The caldera is considered a dormant volcano. It has erupted with tremendous force several times in the last two million years. Well over half of the world's geysers and hydrothermal features are in Yellowstone, fueled by this ongoing volcanism. Lava flows and rocks from volcanic eruptions cover most of the land area of Yellowstone. The park is the centerpiece of the Greater Yellowstone Ecosystem, the largest remaining nearly intact ecosystem in the Earth's northern temperate zone. In 1978, Yellowstone was named a UNESCO World Heritage Site.

 

Hundreds of species of mammals, birds, fish, reptiles, and amphibians have been documented, including several that are either endangered or threatened. The vast forests and grasslands also include unique species of plants. Yellowstone Park is the largest and most famous megafauna location in the contiguous United States. Grizzly bears, cougars, wolves, and free-ranging herds of bison and elk live in this park. The Yellowstone Park bison herd is the oldest and largest public bison herd in the United States. Forest fires occur in the park each year; in the large forest fires of 1988, nearly one-third of the park was burnt. Yellowstone has numerous recreational opportunities, including hiking, camping, boating, fishing, and sightseeing. Paved roads provide close access to the major geothermal areas as well as some of the lakes and waterfalls. During the winter, visitors often access the park by way of guided tours that use either snow coaches or snowmobiles.

 

Teton County is a county in the U.S. state of Wyoming. As of the 2020 United States Census, the population was 23,331. Its county seat is Jackson. Its west boundary line is also the Wyoming state boundary shared with Idaho and the southern tip of Montana. Teton County is part of the Jackson, WY-ID Micropolitan Statistical Area.

 

Teton County contains the Jackson Hole ski area, all of Grand Teton National Park, and 40.4% of Yellowstone National Park's total area, including over 96.6% of its water area (largely in Yellowstone Lake).

 

Wyoming is a state in the Mountain West subregion of the Western United States. It borders Montana to the north and northwest, South Dakota and Nebraska to the east, Idaho to the west, Utah to the southwest, and Colorado to the south. With a population of 576,851 in 2020, Wyoming is the least populous state despite being the 10th largest by area, with the second-lowest population density after Alaska. The state capital and most populous city is Cheyenne, which had an estimated population of 63,957 in 2018.

 

Wyoming's western half consists mostly of the ranges and rangelands of the Rocky Mountains; its eastern half consists of high-elevation prairie, and is referred to as the High Plains. Wyoming's climate is semi-arid in some parts and continental in others, making it drier and windier overall than other states, with greater temperature extremes. The federal government owns just under half of Wyoming's land, generally protecting it for public uses. The state ranks sixth in the amount of land—-and fifth in the proportion of its land—-that is owned by the federal government. Its federal lands include two national parks (Grand Teton and Yellowstone), two national recreation areas, two national monuments, and several national forests, as well as historic sites, fish hatcheries, and wildlife refuges.

 

Indigenous peoples inhabited the region for thousands of years. Historic and currently federally recognized tribes include the Arapaho, Crow, Lakota, and Shoshone. Part of the land that is now Wyoming came under American sovereignty via the Louisiana Purchase, part via the Oregon Treaty, and, lastly, via the Mexican Cession. With the opening of the Oregon Trail, the Mormon Trail, and the California Trail, vast numbers of pioneers travelled through parts of the state that had once been traversed mainly by fur trappers, and this spurred the establishment of forts, such as Fort Laramie, that today serve as population centers. The Transcontinental Railroad supplanted the wagon trails in 1867 with a route through southern Wyoming, bringing new settlers and the establishment of founding towns, including the state capital of Cheyenne. On March 27, 1890, Wyoming became the union's 44th state.

 

Farming and ranching, and the attendant range wars, feature prominently in the state's history. Today, Wyoming's economy is largely based on tourism and the extraction of minerals such as coal, natural gas, oil, and trona. Its agricultural commodities include barley, hay, livestock, sugar beets, wheat, and wool.

 

Wyoming was the first state to allow women the right to vote (not counting New Jersey, which had allowed it until 1807), and the right to assume elected office, as well as the first state to elect a female governor. In honor of this part of its history, its most common nickname is "The Equality State" and its official state motto is "Equal Rights". It is among the least religious states in the country, and is known for having a political culture that leans towards libertarian conservatism. The Republican presidential nominee has carried the state in every election since 1968.

The Ajanta Caves (Ajiṇṭhā leni; Marathi: अजिंठा लेणी) in Aurangabad district of Maharashtra, India are about 30 rock-cut Buddhist cave monuments which date from the 2nd century BCE to about 480 or 650 CE. The caves include paintings and sculptures described by the government Archaeological Survey of India as "the finest surviving examples of Indian art, particularly painting", which are masterpieces of Buddhist religious art, with figures of the Buddha and depictions of the Jataka tales. The caves were built in two phases starting around the 2nd century BCE, with the second group of caves built around 400–650 CE according to older accounts, or all in a brief period of 460 to 480 according to the recent proposals of Walter M. Spink. The site is a protected monument in the care of the Archaeological Survey of India, and since 1983, the Ajanta Caves have been a UNESCO World Heritage Site.

 

The caves are located in the Indian state of Maharashtra, near Jalgaon and just outside the village of Ajinṭhā 20°31′56″N 75°44′44″E), about 59 kilometres from Jalgaon railway station on the Delhi – Mumbai line and Howrah-Nagpur-Mumbai line of the Central Railway zone, and 104 kilometres from the city of Aurangabad. They are 100 kilometres from the Ellora Caves, which contain Hindu and Jain temples as well as Buddhist caves, the last dating from a period similar to Ajanta. The Ajanta caves are cut into the side of a cliff that is on the south side of a U-shaped gorge on the small river Waghur, and although they are now along and above a modern pathway running across the cliff they were originally reached by individual stairs or ladders from the side of the river 35 to 110 feet below.

 

The area was previously heavily forested, and after the site ceased to be used the caves were covered by jungle until accidentally rediscovered in 1819 by a British officer on a hunting party. They are Buddhist monastic buildings, apparently representing a number of distinct "monasteries" or colleges. The caves are numbered 1 to 28 according to their place along the path, beginning at the entrance. Several are unfinished and some barely begun and others are small shrines, included in the traditional numbering as e.g. "9A"; "Cave 15A" was still hidden under rubble when the numbering was done. Further round the gorge are a number of waterfalls, which when the river is high are audible from outside the caves.

 

The caves form the largest corpus of early Indian wall-painting; other survivals from the area of modern India are very few, though they are related to 5th-century paintings at Sigiriya in Sri Lanka. The elaborate architectural carving in many caves is also very rare, and the style of the many figure sculptures is highly local, found only at a few nearby contemporary sites, although the Ajanta tradition can be related to the later Hindu Ellora Caves and other sites.

 

HISTORY

Like the other ancient Buddhist monasteries, Ajanta had a large emphasis on teaching, and was divided into several different caves for living, education and worship, under a central direction. Monks were probably assigned to specific caves for living. The layout reflects this organizational structure, with most of the caves only connected through the exterior. The 7th-century travelling Chinese scholar Xuanzang informs us that Dignaga, a celebrated Buddhist philosopher and controversialist, author of well-known books on logic, lived at Ajanta in the 5th century. In its prime the settlement would have accommodated several hundred teachers and pupils. Many monks who had finished their first training may have returned to Ajanta during the monsoon season from an itinerant lifestyle.

 

The caves are generally agreed to have been made in two distinct periods, separated by several centuries.

 

CAVES OF THE FIRST (SATAVAHANA) PERIOD

The earliest group of caves consists of caves 9, 10, 12, 13 and 15A. According to Walter Spink, they were made during the period 100 BCE to 100 CE, probably under the patronage of the Satavahana dynasty (230 BCE – c. 220 CE) who ruled the region. Other datings prefer the period 300 BCE to 100 BCE, though the grouping of the earlier caves is generally agreed. More early caves may have vanished through later excavations. Of these, caves 9 and 10 are stupa halls of chaitya-griha form, and caves 12, 13, and 15A are vihāras (see the architecture section below for descriptions of these types). The first phase is still often called the Hinayāna phase, as it originated when, using traditional terminology, the Hinayāna or Lesser Vehicle tradition of Buddhism was dominant, when the Buddha was revered symbolically. However the use of the term Hinayana for this period of Buddhism is now deprecated by historians; equally the caves of the second period are now mostly dated too early to be properly called Mahayana, and do not yet show the full expanded cast of supernatural beings characteristic of that phase of Buddhist art. The first Satavahana period caves lacked figurative sculpture, emphasizing the stupa instead, and in the caves of the second period the overwhelming majority of images represent the Buddha alone, or narrative scenes of his lives.

 

Spink believes that some time after the Satavahana period caves were made the site was abandoned for a considerable period until the mid-5th century, probably because the region had turned mainly Hindu

 

CAVES OF THE LATER OR VAKATAKA PERIOD

The second phase began in the 5th century. For a long time it was thought that the later caves were made over a long period from the 4th to the 7th centuries CE, but in recent decades a series of studies by the leading expert on the caves, Walter M. Spink, have argued that most of the work took place over the very brief period from 460 to 480 CE, during the reign of Emperor Harishena of the Vakataka dynasty. This view has been criticized by some scholars, but is now broadly accepted by most authors of general books on Indian art, for example Huntington and Harle.

 

The second phase is still often called the Mahāyāna or Greater Vehicle phase, but scholars now tend to avoid this nomenclature because of the problems that have surfaced regarding our understanding of Mahāyāna.

 

Some 20 cave temples were simultaneously created, for the most part viharas with a sanctuary at the back. The most elaborate caves were produced in this period, which included some "modernization" of earlier caves. Spink claims that it is possible to establish dating for this period with a very high level of precision; a fuller account of his chronology is given below. Although debate continues, Spink's ideas are increasingly widely accepted, at least in their broad conclusions. The Archaeological Survey of India website still presents the traditional dating: "The second phase of paintings started around 5th – 6th centuries A.D. and continued for the next two centuries". Caves of the second period are 1–8, 11, 14–29, some possibly extensions of earlier caves. Caves 19, 26, and 29 are chaitya-grihas, the rest viharas.

 

According to Spink, the Ajanta Caves appear to have been abandoned by wealthy patrons shortly after the fall of Harishena, in about 480 CE. They were then gradually abandoned and forgotten. During the intervening centuries, the jungle grew back and the caves were hidden, unvisited and undisturbed, although the local population were aware of at least some of them.

 

REDISCOVERY

On 28 April 1819, a British officer for the Madras Presidency, John Smith, of the 28th Cavalry, while hunting tiger, accidentally discovered the entrance to Cave No. 10 deep within the tangled undergrowth. There were local people already using the caves for prayers with a small fire, when he arrived. Exploring that first cave, long since a home to nothing more than birds and bats and a lair for other larger animals, Captain Smith vandalized the wall by scratching his name and the date, April 1819. Since he stood on a five-foot high pile of rubble collected over the years, the inscription is well above the eye-level gaze of an adult today. A paper on the caves by William Erskine was read to the Bombay Literary Society in 1822. Within a few decades, the caves became famous for their exotic setting, impressive architecture, and above all their exceptional, all but unique paintings. A number of large projects to copy the paintings were made in the century after rediscovery, covered below. In 1848 the Royal Asiatic Society established the "Bombay Cave Temple Commission" to clear, tidy and record the most important rock-cut sites in the Bombay Presidency, with John Wilson, as president. In 1861 this became the nucleus of the new Archaeological Survey of India. Until the Nizam of Hyderabad built the modern path between the caves, among other efforts to make the site easy to visit, a trip to Ajanta was a considerable adventure, and contemporary accounts dwell with relish on the dangers from falls off narrow ledges, animals and the Bhil people, who were armed with bows and arrows and had a fearsome reputation.

 

Today, fairly easily combined with Ellora in a single trip, the caves are the most popular tourist destination in Mahrashtra, and are often crowded at holiday times, increasing the threat to the caves, especially the paintings. In 2012, the Maharashtra Tourism Development Corporation announced plans to add to the ASI visitor centre at the entrance complete replicas of caves 1, 2, 16 & 17 to reduce crowding in the originals, and enable visitors to receive a better visual idea of the paintings, which are dimly-lit and hard to read in the caves. Figures for the year to March 2010 showed a total of 390,000 visitors to the site, divided into 362,000 domestic and 27,000 foreign. The trends over the previous few years show a considerable growth in domestic visitors, but a decline in foreign ones; the year to 2010 was the first in which foreign visitors to Ellora exceeded those to Ajanta.

 

PAINTINGS

Mural paintings survive from both the earlier and later groups of caves. Several fragments of murals preserved from the earlier caves (Caves 9 and 11) are effectively unique survivals of court-led painting in India from this period, and "show that by Sātavāhana times, if not earlier, the Indian painter had mastered an easy and fluent naturalistic style, dealing with large groups of people in a manner comparable to the reliefs of the Sāñcī toraņa crossbars".

 

Four of the later caves have large and relatively well-preserved mural paintings which "have come to represent Indian mural painting to the non-specialist", and fall into two stylistic groups, with the most famous in Caves 16 and 17, and apparently later paintings in Caves 1 and 2. The latter group were thought to be a century or more later than the others, but the revised chronology proposed by Spink would place them much closer to the earlier group, perhaps contemporary with it in a more progressive style, or one reflecting a team from a different region. The paintings are in "dry fresco", painted on top of a dry plaster surface rather than into wet plaster.

 

All the paintings appear to be the work of painters at least as used to decorating palaces as temples, and show a familiarity with and interest in details of the life of a wealthy court. We know from literary sources that painting was widely practised and appreciated in the courts of the Gupta period. Unlike much Indian painting, compositions are not laid out in horizontal compartments like a frieze, but show large scenes spreading in all directions from a single figure or group at the centre. The ceilings are also painted with sophisticated and elaborate decorative motifs, many derived from sculpture. The paintings in cave 1, which according to Spink was commissioned by Harisena himself, concentrate on those Jataka tales which show previous lives of the Buddha as a king, rather than as an animal or human commoner, and so show settings from contemporary palace life.

 

In general the later caves seem to have been painted on finished areas as excavating work continued elsewhere in the cave, as shown in caves 2 and 16 in particular. According to Spink's account of the chronology of the caves, the abandonment of work in 478 after a brief busy period accounts for the absence of painting in caves such as 4 and 17, the later being plastered in preparation for paintings that were never done.

 

COPIES

The paintings have deteriorated significantly since they were rediscovered, and a number of 19th-century copies and drawings are important for a complete understanding of the works. However, the earliest projects to copy the paintings were plagued by bad fortune. In 1846, Major Robert Gill, an Army officer from Madras presidency and a painter, was appointed by the Royal Asiatic Society to replicate the frescoes on the cave walls to exhibit these paintings in England. Gill worked on his painting at the site from 1844 to 1863 (though he continued to be based there until his death in 1875, writing books and photographing) and made 27 copies of large sections of murals, but all but four were destroyed in a fire at the Crystal Palace in London in 1866, where they were on display.

 

Another attempt was made in 1872 when the Bombay Presidency commissioned John Griffiths, then principal of the Bombay School of Art, to work with his students to make new copies, again for shipping to England. They worked on this for thirteen years and some 300 canvases were produced, many of which were displayed at the Imperial Institute on Exhibition Road in London, one of the forerunners of the Victoria and Albert Museum. But in 1885 another fire destroyed over a hundred paintings that were in storage. The V&A still has 166 paintings surviving from both sets, though none have been on permanent display since 1955. The largest are some 3 × 6 metres. A conservation project was undertaken on about half of them in 2006, also involving the University of Northumbria. Griffith and his students had unfortunately painted many of the paintings with "cheap varnish" in order to make them easier to see, which has added to the deterioration of the originals, as has, according to Spink and others, recent cleaning by the ASI.

 

A further set of copies were made between 1909 and 1911 by Christiana Herringham (Lady Herringham) and a group of students from the Calcutta School of Art that included the future Indian Modernist painter Nandalal Bose. The copies were published in full colour as the first publication of London's fledgling India Society. More than the earlier copies, these aimed to fill in holes and damage to recreate the original condition rather than record the state of the paintings as she was seeing them. According to one writer, unlike the paintings created by her predecessors Griffiths and Gill, whose copies were influenced by British Victorian styles of painting, those of the Herringham expedition preferred an 'Indian Renascence' aesthetic of the type pioneered by Abanindranath Tagore.

 

Early photographic surveys were made by Robert Gill, who learnt to use a camera from about 1856, and whose photos, including some using stereoscopy, were used in books by him and Fergusson (many are available online from the British Library), then Victor Goloubew in 1911 and E.L. Vassey, who took the photos in the four volume study of the caves by Ghulam Yazdani (published 1930–1955).

 

ARCHITECTURE

The monasteries mostly consist of vihara halls for prayer and living, which are typically rectangular with small square dormitory cells cut into the walls, and by the second period a shrine or sanctuary at the rear centred on a large statue of the Buddha, also carved from the living rock. This change reflects the movement from Hinayana to Mahāyāna Buddhism. The other type of main hall is the narrower and higher chaitya hall with a stupa as the focus at the far end, and a narrow aisle around the walls, behind a range of pillars placed close together. Other plainer rooms were for sleeping and other activities. Some of the caves have elaborate carved entrances, some with large windows over the door to admit light. There is often a colonnaded porch or verandah, with another space inside the doors running the width of the cave.

 

The central square space of the interior of the viharas is defined by square columns forming a more or less square open area. Outside this are long rectangular aisles on each side, forming a kind of cloister. Along the side and rear walls are a number of small cells entered by a narrow doorway; these are roughly square, and have small niches on their back walls. Originally they had wooden doors. The centre of the rear wall has a larger shrine-room behind, containing a large Buddha statue. The viharas of the earlier period are much simpler, and lack shrines. Spink in fact places the change to a design with a shrine to the middle of the second period, with many caves being adapted to add a shrine in mid-excavation, or after the original phase.

 

The plan of Cave 1 shows one of the largest viharas, but is fairly typical of the later group. Many others, such as Cave 16, lack the vestibule to the shrine, which leads straight off the main hall. Cave 6 is two viharas, one above the other, connected by internal stairs, with sanctuaries on both levels.

 

The four completed chaitya halls are caves 9 and 10 from the early period, and caves 19 and 26 from the later period of construction. All follow the typical form found elsewhere, with high ceilings and a central "nave" leading to the stupa, which is near the back, but allows walking behind it, as walking around stupas was (and remains) a common element of Buddhist worship (pradakshina). The later two have high ribbed roofs, which reflect timber forms, and the earlier two are thought to have used actual timber ribs, which have now perished. The two later halls have a rather unusual arrangement (also found in Cave 10 at Ellora) where the stupa is fronted by a large relief sculpture of the Buddha, standing in Cave 19 and seated in Cave 26. Cave 29 is a late and very incomplete chaitya hall.

 

The form of columns in the work of the first period is very plain and un-embellished, with both chaitya halls using simple octagonal columns, which were painted with figures. In the second period columns were far more varied and inventive, often changing profile over their height, and with elaborate carved capitals, often spreading wide. Many columns are carved over all their surface, some fluted and others carved with decoration all over, as in cave 1.

 

The flood basalt rock of the cliff, part of the Deccan Traps formed by successive volcanic eruptions at the end of the Cretaceous, is layered horizontally, and somewhat variable in quality, so the excavators had to amend their plans in places, and in places there have been collapses in the intervening centuries, as with the lost portico to cave 1. Excavation began by cutting a narrow tunnel at roof level, which was expanded downwards and outwards; the half-built vihara cave 24 shows the method. Spink believes that for the first caves of the second period the excavators had to relearn skills and techniques that had been lost in the centuries since the first period, which were then transmitted to be used at later rock-cut sites in the region, such as Ellora, and the Elephanta, Bagh, Badami and Aurangabad Caves.

 

The caves from the first period seem to have been paid for by a number of different patrons, with several inscriptions recording the donation of particular portions of a single cave, but according to Spink the later caves were each commissioned as a complete unit by a single patron from the local rulers or their court elites. After the death of Harisena smaller donors got their chance to add small "shrinelets" between the caves or add statues to existing caves, and some two hundred of these "intrusive" additions were made in sculpture, with a further number of intrusive paintings, up to three hundred in cave 10 alone.

 

A grand gateway to the site, at the apex of the gorge's horsehoe between caves 15 and 16, was approached from the river, and is decorated with elephants on either side and a nāga, or protective snake deity.

 

ICONOGRAPHY OF THE CAVES

In the pre-Christian era, the Buddha was represented symbolically, in the form of the stupa. Thus, halls were made with stupas to venerate the Buddha. In later periods the images of the Buddha started to be made in coins, relic caskets, relief or loose sculptural forms, etc. However, it took a while for the human representation of the Buddha to appear in Buddhist art. One of the earliest evidences of the Buddha's human representations are found at Buddhist archaeological sites, such as Goli, Nagarjunakonda, and Amaravati. The monasteries of those sites were built in less durable media, such as wood, brick, and stone. As far as the genre of rock-cut architecture is concerned it took many centuries for the Buddha image to be depicted. Nobody knows for sure at which rock-cut cave site the first image of the Buddha was depicted. Current research indicates that Buddha images in a portable form, made of wood or stone, were introduced, for the first time, at Kanheri, to be followed soon at Ajanta Cave 8 (Dhavalikar, Jadhav, Spink, Singh). While the Kanheri example dates to 4th or 5th century CE, the Ajanta example has been dated to c. 462–478 CE (Spink). None of the rock-cut monasteries prior to these dates, and other than these examples, show any Buddha image although hundreds of rock-cut caves were made throughout India during the first few centuries CE. And, in those caves, it is the stupa that is the object of veneration, not the image. Images of the Buddha are not found in Buddhist sailagrhas (rock-cut complexes) until the times of the Kanheri (4th–5th century CE) and Ajanta examples (c. 462–478 CE).

 

The caves of the second period, now all dated to the 5th century, were typically described as "Mahayana", but do not show the features associated with later Mahayana Buddhism. Although the beginnings of Mahāyāna teachings go back to the 1st century there is little art and archaeological evidence to suggest that it became a mainstream cult for several centuries. In Mahayana it is not Gautama Buddha but the Bodhisattva who is important, including "deity" Bodhisattva like Manjushri and Tara, as well as aspects of the Buddha such as Aksobhya, and Amitabha. Except for a few Bodhisattva, these are not depicted at Ajanta, where the Buddha remains the dominant figure. Even the Bodhisattva images of Ajanta are never central objects of worship, but are always shown as attendants of the Buddha in the shrine. If a Bodhisattva is shown in isolation, as in the Astabhaya scenes, these were done in the very last years of activities at Ajanta, and are mostly 'intrusive' in nature, meaning that they were not planned by the original patrons, and were added by new donors after the original patrons had suddenly abandoned the region in the wake of Emperor Harisena's death.

 

The contrast between iconic and aniconic representations, that is, the stupa on one hand and the image of the Buddha on the other, is now being seen as a construct of the modern scholar rather than a reality of the past. The second phase of Ajanta shows that the stupa and image coincided together. If the entire corpus of the art of Ajanta including sculpture, iconography, architecture, epigraphy, and painting are analysed afresh it will become clear that there was no duality between the symbolic and human forms of the Buddha, as far as the 5th-century phase of Ajanta is concerned. That is why most current scholars tend to avoid the terms 'Hinayana' and 'Mahayana' in the context of Ajanta. They now prefer to call the second phase by the ruling dynasty, as the Vākāţaka phase.

 

CAVES

CAVE 1

Cave 1 was built on the eastern end of the horse-shoe shaped scarp, and is now the first cave the visitor encounters. This would when first made have been a less prominent position, right at the end of the row. According to Spink, it is one of the latest caves to have been excavated, when the best sites had been taken, and was never fully inaugurated for worship by the dedication of the Buddha image in the central shrine. This is shown by the absence of sooty deposits from butter lamps on the base of the shrine image, and the lack of damage to the paintings that would have been happened if the garland-hooks around the shrine had been in use for any period of time. Although there is no epigraphic evidence, Spink believes that the Vākāţaka Emperor Harishena was the benefactor of the work, and this is reflected in the emphasis on imagery of royalty in the cave, with those Jakata tales being selected that tell of those previous lives of the Buddha in which he was royal.

 

The cliff has a more steep slope here than at other caves, so to achieve a tall grand facade it was necessary to cut far back into the slope, giving a large courtyard in front of the facade. There was originally a columned portico in front of the present facade, which can be seen "half-intact in the 1880s" in pictures of the site, but this fell down completely and the remains, despite containing fine carving, were carelessly thrown down the slope into the river, from where they have been lost, presumably carried away in monsoon torrents.

 

This cave has one of the most elaborate carved façades, with relief sculptures on entablature and ridges, and most surfaces embellished with decorative carving. There are scenes carved from the life of the Buddha as well as a number of decorative motifs. A two pillared portico, visible in the 19th-century photographs, has since perished. The cave has a front-court with cells fronted by pillared vestibules on either side. These have a high plinth level. The cave has a porch with simple cells on both ends. The absence of pillared vestibules on the ends suggest that the porch was not excavated in the latest phase of Ajanta when pillared vestibules had become a necessity and norm. Most areas of the porch were once covered with murals, of which many fragments remain, especially on the ceiling. There are three doorways: a central doorway and two side doorways. Two square windows were carved between the doorways to brighten the interiors.

 

Each wall of the hall inside is nearly 12 m long and 6.1 m high. Twelve pillars make a square colonnade inside supporting the ceiling, and creating spacious aisles along the walls. There is a shrine carved on the rear wall to house an impressive seated image of the Buddha, his hands being in the dharmachakrapravartana mudra. There are four cells on each of the left, rear, and the right walls, though due to rock fault there are none at the ends of the rear aisle. The walls are covered with paintings in a fair state of preservation, though the full scheme was never completed. The scenes depicted are mostly didactic, devotional, and ornamental, with scenes from the Jataka stories of the Buddha's former existences as a bodhisattva), the life of the Gautama Buddha, and those of his veneration. The two most famous individual painted images at Ajanta are the two over-life size figures of the protective bodhisattvas Padmapani and Vajrapani on either side of the entrance to the Buddha shrine on the wall of the rear aisle (see illustrations above). According to Spink, the original dating of the paintings to about 625 arose largely or entirely because James Fegusson, a 19th-century architectural historian, had decided that a scene showing an ambassador being received, with figures in Persian dress, represented a recorded embassy to Persia (from a Hindu monarch at that) around that date.

 

CAVE 2

Cave 2, adjacent to Cave 1, is known for the paintings that have been preserved on its walls, ceilings, and pillars. It looks similar to Cave 1 and is in a better state of preservation.

 

Cave 2 has a porch quite different from Cave one. Even the façade carvings seem to be different. The cave is supported by robust pillars, ornamented with designs. The front porch consists of cells supported by pillared vestibules on both ends. The cells on the previously "wasted areas" were needed to meet the greater housing requirements in later years. Porch-end cells became a trend in all later Vakataka excavations. The simple single cells on porch-ends were converted into CPVs or were planned to provide more room, symmetry, and beauty.

 

The paintings on the ceilings and walls of this porch have been widely published. They depict the Jataka tales that are stories of the Buddha's life in former existences as Bodhisattva. Just as the stories illustrated in cave 1 emphasize kingship, those in cave 2 show many "noble and powerful" women in prominent roles, leading to suggestions that the patron was an unknown woman. The porch's rear wall has a doorway in the center, which allows entrance to the hall. On either side of the door is a square-shaped window to brighten the interior.

 

The hall has four colonnades which are supporting the ceiling and surrounding a square in the center of the hall. Each arm or colonnade of the square is parallel to the respective walls of the hall, making an aisle in between. The colonnades have rock-beams above and below them. The capitals are carved and painted with various decorative themes that include ornamental, human, animal, vegetative, and semi-divine forms.

 

Paintings appear on almost every surface of the cave except for the floor. At various places the art work has become eroded due to decay and human interference. Therefore, many areas of the painted walls, ceilings, and pillars are fragmentary. The painted narratives of the Jataka tales are depicted only on the walls, which demanded the special attention of the devotee. They are didactic in nature, meant to inform the community about the Buddha's teachings and life through successive rebirths. Their placement on the walls required the devotee to walk through the aisles and 'read' the narratives depicted in various episodes. The narrative episodes are depicted one after another although not in a linear order. Their identification has been a core area of research since the site's rediscovery in 1819. Dieter Schlingloff's identifications have updated our knowledge on the subject.

 

CAVE 4

The Archeological Survey of India board outside the caves gives the following detail about cave 4: "This is the largest monastery planned on a grandiose scale but was never finished. An inscription on the pedestal of the buddha's image mentions that it was a gift from a person named Mathura and paleographically belongs to 6th century A.D. It consists of a verandah, a hypostylar hall, sanctum with an antechamber and a series of unfinished cells. The rear wall of the verandah contains the panel of Litany of Avalokiteśvara".

 

The sanctuary houses a colossal image of the Buddha in preaching pose flanked by bodhisattvas and celestial nymphs hovering above.

 

CAVES 9-10

Caves 9 and 10 are the two chaitya halls from the first period of construction, though both were also undergoing an uncompleted reworking at the end of the second period. Cave 10 was perhaps originally of the 1st century BCE, and cave 9 about a hundred years later. The small "shrinelets" called caves 9A to 9D and 10A also date from the second period, and were commissioned by individuals.

 

The paintings in cave 10 include some surviving from the early period, many from an incomplete programme of modernization in the second period, and a very large number of smaller late intrusive images, nearly all Buddhas and many with donor inscriptions from individuals. These mostly avoided over-painting the "official" programme and after the best positions were used up are tucked away in less prominent positions not yet painted; the total of these (including those now lost) was probably over 300, and the hands of many different artists are visible.

 

OTHER CAVES

Cave 3 is merely a start of an excavation; according to Spink it was begun right at the end of the final period of work and soon abandoned. Caves 5 and 6 are viharas, the latter on two floors, that were late works of which only the lower floor of cave 6 was ever finished. The upper floor of cave 6 has many private votive sculptures, and a shrine Buddha, but is otherwise unfinished. Cave 7 has a grand facade with two porticos but, perhaps because of faults in the rock, which posed problems in many caves, was never taken very deep into the cliff, and consists only of the two porticos and a shrine room with antechamber, with no central hall. Some cells were fitted in.

 

Cave 8 was long thought to date to the first period of construction, but Spink sees it as perhaps the earliest cave from the second period, its shrine an "afterthought". The statue may have been loose rather than carved from the living rock, as it has now vanished. The cave was painted, but only traces remain.

 

SPINK´S DETAILED CHRONOLOGY

Walter M. Spink has over recent decades developed a very precise and circumstantial chronology for the second period of work on the site, which unlike earlier scholars, he places entirely in the 5th century. This is based on evidence such as the inscriptions and artistic style, combined with the many uncompleted elements of the caves. He believes the earlier group of caves, which like other scholars he dates only approximately, to the period "between 100 BCE – 100 CE", were at some later point completely abandoned and remained so "for over three centuries", as the local population had turned mainly Hindu. This changed with the accession of the Emperor Harishena of the Vakataka Dynasty, who reigned from 460 to his death in 477. Harisena extended the Central Indian Vakataka Empire to include a stretch of the east coast of India; the Gupta Empire ruled northern India at the same period, and the Pallava dynasty much of the south.

 

According to Spink, Harisena encouraged a group of associates, including his prime minister Varahadeva and Upendragupta, the sub-king in whose territory Ajanta was, to dig out new caves, which were individually commissioned, some containing inscriptions recording the donation. This activity began in 462 but was mostly suspended in 468 because of threats from the neighbouring Asmaka kings. Work continued on only caves 1, Harisena's own commission, and 17–20, commissioned by Upendragupta. In 472 the situation was such that work was suspended completely, in a period that Spink calls "the Hiatus", which lasted until about 475, by which time the Asmakas had replaced Upendragupta as the local rulers.

 

Work was then resumed, but again disrupted by Harisena's death in 477, soon after which major excavation ceased, except at cave 26, which the Asmakas were sponsoring themselves. The Asmakas launched a revolt against Harisena's son, which brought about the end of the Vakataka Dynasty. In the years 478–480 major excavation by important patrons was replaced by a rash of "intrusions" – statues added to existing caves, and small shrines dotted about where there was space between them. These were commissioned by less powerful individuals, some monks, who had not previously been able to make additions to the large excavations of the rulers and courtiers. They were added to the facades, the return sides of the entrances, and to walls inside the caves. According to Spink, "After 480, not a single image was ever made again at the site", and as Hinduism again dominated the region, the site was again abandoned, this time for over a millennium.

 

Spink does not use "circa" in his dates, but says that "one should allow a margin of error of one year or perhaps even two in all cases".

 

IMPACT ON MODERN INDIAN PAINTINGS

The Ajanta paintings, or more likely the general style they come from, influenced painting in Tibet and Sri Lanka.

 

The rediscovery of ancient Indian paintings at Ajanta provided Indian artists examples from ancient India to follow. Nandlal Bose experimented with techniques to follow the ancient style which allowed him to develop his unique style. Abanindranath Tagore also used the Ajanta paintings for inspiration.

 

WIKIPEDIA

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British postcard in the Picturegoer Series, London, no. 735c. Photo: Columbia.

 

Handsome, suave English-American actor Cary Grant (1904-1986) became one of Hollywood's definitive classic leading men, known for his debonair demeanour. Grant’s best-known films include Bringing Up Baby (1938), The Philadelphia Story (1940), His Girl Friday (1940), Notorious (1946), An Affair to Remember (1957), North by Northwest (1959), and Charade (1963).

 

Cary Grant was born Archibald Alexander Leach in Horfield, Bristol, England, in 1904. His parents were Elsie Maria (Kingdon) and Elias James Leach, who worked in a factory. Grant considered himself to have been partly Jewish. He had an unhappy upbringing in Bristol. At age nine, he came home from school one day and was told his mother had gone off to a seaside resort. The real truth, however, was that she had been placed in a mental institution, where she would remain for years, and he was never told about it. Grant did not learn that his mother was still alive until he was 31, when his father confessed to the lie, shortly before his own death. At age 14 he dropped out of school. He lied about his age and forged his father's signature on a letter to join Bob Pender's troupe of knockabout comedians. He learned pantomime as well as acrobatics as he toured with the Pender troupe in the English provinces. Then in 1920, he was one of the eight Pender boys selected to go to the US. Their show on Broadway, Good Times, ran for 456 performances at the New York Hippodrome (the largest theatre in the world at the time with a capacity of 5,697), giving Grant time to acclimatise. He would stay in America. Grant spent the next couple of years touring the United States with The Walking Stanleys. He visited Los Angeles for the first time in 1924, which left a lasting impression upon him. After the group split up he returned to New York, where he began living and performing at the National Vaudeville Artists Club. In 1927, he was cast as an Australian in Reggie Hammerstein's musical, Golden Dawn. In the following years he gained a reputation as a romantic leading man. After a successful screen-test, Paramount producer Bud Schulberg signed a contract with the 27-year-old Grant in 1931 for five years. He made his feature film debut with the comedy This is the Night (Frank Tuttle, 1932), playing an Olympic javelin thrower opposite Thelma Todd and Lili Damita. Grant played a wealthy playboy opposite Marlene Dietrich in Blonde Venus (1932), directed by Josef von Sternberg. Mae West wanted Grant for She Done Him Wrong (Lowell Sherman, 1933) because she saw his combination of virility, sexuality and the aura and bearing of a gentleman. The film was a box office hit, earning more than $2 million in the United States. For their next pairing, I'm No Angel (Wesley Ruggles, 1934), Grant's salary was increased from $450 to $750 a week. The film was even more successful than She Done Him Wrong, and saved Paramount from bankruptcy.

 

When the Paramount contract was up Cary Grant made an unusual decision for the time: he decided to freelance. Because his films were so successful at the box office, he was able to work at any studio he chose for the majority of his career. For Hal Roach's studio he made the screwball comedy Topper (Norman Z. McLeod, 1937), which became his first major comedy success. The following year, he starred opposite Katharine Hepburn in the screwball comedy Bringing Up Baby (Howard Hawks, 1938), featuring a leopard and frequent bickering and verbal jousting between Grant and Hepburn. He played a British army sergeant opposite Douglas Fairbanks, Jr. in the adventure film Gunga Din (George Stevens, 1939), set at a military station in India, and a pilot opposite Jean Arthur and Rita Hayworth in the drama Only Angels Have Wings (Howard Hawks, 1939). Grant gained even more success for his appearances in the romantic comedies His Girl Friday (Howard Hawks, 1940) with Rosalind Russell, and The Philadelphia Story (George Cukor, 1940) with Katharine Hepburn and James Stewart. Along with Arsenic and Old Lace (Frank Capra, 1944) and I Was a Male War Bride (Howard Hawks, 1949); these films are among the all-time great comedy films. Having established himself as a major Hollywood star, he was nominated twice for the Academy Award for Best Actor, for Penny Serenade (George Stevens, 1941) and None but the Lonely Heart (Clifford Odets, 1944). In the 1940s, Grant also started a working relationship with the director Alfred Hitchcock, appearing in films such as Suspicion (1941) opposite Joan Fontaine, and Notorious (1946) opposite Ingrid Bergman. Hitchcock admired Grant and considered him to have been the only actor that he had ever loved working with. In To Catch a Thief (1955), he and Grace Kelly were allowed to improvise some of the dialogue. They knew what Hitchcock wanted to do with a scene, they rehearsed it, put in some clever double entendres that got past the censors, and then the scene was filmed. His biggest box-office success was Hitchcock’s North by Northwest (1959) made with Eva Marie Saint since Kelly was by that time Princess of Monaco.

 

Cary Grant was young enough to begin the new career of fatherhood when he stopped making movies at age 62. Grant retired from the screen at 62, when his daughter Jennifer was born, to focus on bringing her up and to provide a sense of permanency and stability in her life. Although Grant had retired from the screen, he remained active. In 1966, he accepted a position on the board of directors at Fabergé. By all accounts this position was not honorary, as some had assumed; Grant regularly attended meetings and travelled internationally to support them. The position also permitted use of a private plane, which Grant could use to fly to see his daughter wherever her mother, Dyan Cannon, was working. He later joined the boards of Hollywood Park, the Academy of Magical Arts (The Magic Castle, Hollywood, California), Western Airlines (acquired by Delta Air Lines in 1987), and MGM. In 1999, the American Film Institute named Grant the second greatest male star of Golden Age Hollywood cinema (after Humphrey Bogart). He was nominated twice for the Academy Award for Best Actor and five times for a Golden Globe Award for Best Actor. After his retirement from film in 1966, Grant was presented with an Honorary Oscar in 1970. He expressed no interest in making a career comeback. He was in good health until almost the end of his life, when he suffered a mild stroke in October 1984. His final appearance at the Academy Awards was in 1985 to present James Stewart with an honorary Oscar for lifetime achievement. In the last few years of his life, Grant undertook tours of the United States in a one-man show, A Conversation with Cary Grant, in which he would show clips from his films and answer audience questions. In 1986, Grant suffered a major stroke prior to performing in his one man show in Davenport, Iowa. He died later that night at St. Luke's Hospital. Grant had been married five times. His wives were actress Virginia Cherrill (1934-1935), Barbara Hutton (1942-1945), actress Betsy Drake (1949-1962), actress Dyan Cannon (1965-1968), and Barbara Harris (1981-1986). From 1932 till 1944 he shared a house with Randolph Scott, whom he met on Hot Saturday (1932). Studio heads threatened not to employ them together, unless they lived separately. Grant's marriage to Barbara Hutton permanently dissolved his living arrangement with Scott. Grant later fell in love with Sophia Loren while filming The Pride and the Passion (1957) when he was 53 and she was 22. At the time, Grant was still married to actress Betsy Drake, and Loren was involved with 45-year-old producer Carlo Ponti, who was also married. Both men eventually separated from their wives and proposed to Loren at the same time; she chose Ponti.

 

Sources: Dale O'Connor (IMDb), Pedro Borges (IMDb), Wikipedia and IMDb.

More Info: www.axialracing.com/t/vehicles/rr10

 

The RR10 Bomber build-it-yourself kit is loaded with features allowing you to customize it and add your own electronics for the ultimate rock racer! Building on the current, successful ready-to-run model, this kit version includes a wide variety of desirable option parts that deliver next level performance and durability. Hard anodized aluminum suspension links, hard anodized aluminum steering links, long travel rear sway bar, hardened steel universal axles allowing up to 50 degrees of steering, aluminum lower link plates, and King adjustable machined aluminum shocks, all riding on sticky BFGoodrich® Baja T/A® KR2 tires wrapped around 2.2 Walker Evans Racing beadlock wheels.

 

FEATURES:

 

HARD ANODIZED MACHINED ALUMINUM THREADED LINKS:

The upper and lower suspension links as well as the steering tie rod and drag link are machined from aluminum to reduce flex and provide precise control over the roughest terrain. The tubes are threaded at both ends for easy assembly and they use larger and stronger M4 hardware.

 

HARD ANODIZED MACHINED ALUMINUM STEERING LINKS:

Our machined aluminum steering links give you more precise steering feel and response to help keep your rig pointed in the right direction. They’re hard anodized and use larger and stronger M4 hardware for durability.

 

LONG TRAVEL REAR SWAY BAR:

The pursuit of horsepower and the ability to put the power to the ground is one of the main aspects of offroad racing. This unique torsion bar design with long pivot arms used in conjunction with the long travel suspension is designed to help control the torque twist associated with massive power. This system also helps reduce body roll and adds stability at high speeds.

 

UNIVERSAL AXLES:

Our universal joint axles increase steering angle to 50 degrees, that's 60% over the stock dogbone/drive cup setup. Our universals provide smoother action for a higher performing, efficient drivetrain. The universal is oversized; a design you'd see on 1/8 scale vehicles and it's made of hardened steel so it's capable of handling extreme power.

• AR60 OCP universal axle set

• Up to 50 degrees of steering

• Smooth action for an efficient drivetrain

• Oversized design for durability

• Hardened steel construction

 

KING ADJUSTABLE MACHINED ALUMINUM SHOCKS:

The included aluminum King Shocks feature precision machined pistons which offer smooth performance throughout the range of travel. Made to tight tolerances, these aluminum shocks feature clear coated polished aluminum bodies, machined aluminum caps and aluminum preload spacers for precision shock adjustments. The rear shocks are mounted on the links rather than at the axle, allowing for more suspension travel which is better for high speed handling.

 

ALUMINUM LOWER LINK PLATES:

Includes hard anodized 2mm aluminum lower link plates for added durability and stiffness of the rear 4 link suspension.

 

2.2 WALKER EVANS RACING BEADLOCK WHEELS:

Officially licensed Walker Evans Racing beadlock wheels dressed in an aggressive all black style and they work with most 2.2 tires. Our IFD™ (Interchangeable Face Design) wheel system makes it easy to dress it up with a new look. The wheel design allows you to vary the amount of air passing through the breather holes. You can select between having one, two or three open holes (two, four or six total) by rotating the inner (beadlock) ring. The position is locked with reassembly.

• Three piece beadlock design

• Utilizes new 2x11mm pins for added strength

• Updated plastic hub adapter to eliminate slop and capture the new 2x11mm pin

• Adjustable breather holes for fine tuning tire performance

• Compatible with most 2.2 tires

• Easy six screw disassembly

 

BFGOODRICH® BAJA T/A® KR2 TIRES - R35 COMPOUND:

In the full-size world of off-road racing, BFGoodrich® tires have proven to be the ‘go-to’ tire for numerous racing victories, including Randy Slawson piloting them to victory at the 2013 and 2015 King of the Hammers. Axial’s version of this tire captures the same aggressive look and provides remarkable performance on a wide variety of surfaces. This is the perfect tire for this style of vehicle due to its high level of performance and diversity.

 

AR60 OCP-AXLE™:

The AR60 OCP-Axle™ is constructed from high strength composite material which has a low flex rate but is not as brittle as standard glass filled nylon. The combination of our axles and a true 4-link suspension gives you optimal performance for any terrain with the look of a real 1:1 vehicle.

• Off-center pumpkin design

• Axle tubes are reinforced with a boxed-in axle truss

• High strength composite material

• Updated steering knuckles for dual shear, also eliminates secondary bolt on plate

• Updated differential cover and servo mount for a new look

 

WB8 HD WILDBOAR™ DRIVESHAFTS, FRONT AND REAR:

The WB8 HD driveshafts feature an updated design with a larger diameter cross pin (2x11mm) along with an M4 Screw Shaft (2mm hex drive) for added strength. A center splined slider floats between each end and features added material which reduces flex and fatigue.

• 3-piece driveshaft with strengthened slider-floater tube.

• Increased surface at the connection between the ball joints and output shaft tubes.

• 2x11mm cross pin adds 25% more surface area providing more strength for the ball joint.

• Captured cross pin design eliminates older set screw design for more durability and easy maintenance.

 

MULTIPLE SHOCK/LINK POINTS AND DUAL SHEAR SHOCK MOUNTS:

We've included a variety of shock mounting points for running dual shock setups and for additional suspension tuning options. On the skid plate you'll find two front upper link mount positions and three rear upper link mount positions. All shock-mounting locations are dual shear with optional secondary shock mounts allowing for dual shock setups.

 

REALISTIC SCALE DETAILS:

Realistic scale details include molded driver figures, three pairs of helmets, molded shock reservoirs, a fuel cell, Bomber Fabrication body panels, two full color decal sheets with enough graphics for two completely unique looks, and a fully licensed scale tube chassis.

  

BFGoodrich® Tires and Baja T/A® KR2 Trademarks are used under License from Michelin

 

Odyssey Battery trademark(s) is/are the property of EnerSys and affiliates

 

NOTE: Prototype shown. Some imagery may differ from the actual product. Electronics shown are not included.

The ceiling of the Hypostyle Hall at Dendera Temple is enriched with an incredible amount of figurative detail carved in low relief and painted in subtle shades against a blue background. The subjects include numerous deities and hybrid figures (some familiar, others much less so) and even astrological elements, such as recognisable figures from the zodiac.

 

Over the centuries the ceiling had become so darkened by dirt and soot to become heavily obscured and hard to read, and this is how I saw it for the first time in the 1990s, when many visitors probably missed it altogether. Now it has been fully cleaned and restored it shines again not only as one of the glories of the temple but one of the most remarkable surviving decorative schemes of ancient Egypt. The contrast with its previous blackened, unrestored condition is dramatic, giving an entirely different impression from our previous visit.

 

The Temple of Hathor at Dendera is one of Egypt's best preserved and most beautiful ancient shrines. This magnificent edifice dates to the Ptolemaic period, late in Egyptian history, though the site long had been the cult centre for the goddess Hathor for centuries before (the earliest extant remains date to c360BC but a temple is recorded here as far back as c2250BC). Most of the main building dates to the reigns of the last Cleopatras and further decoration and building work within the complex continued in the Roman period up to the reign of Trajan.

 

The dominant structure in the complex is the Temple of Hathor, an enormous structure with a rectangular facade punctuated by the Hathor-headed columns of the hypostyle hall within. This hall is an architectural wonder, a masterpiece of ancient Egyptian design and decoration, which covers every surface and has been recently cleaned, revealing a superb astrological ceiling in all its original vibrant colours.

 

Sadly there was much iconoclasm here during the early Christian period and most of the reliefs of the walls and pillars have been defaced. Worse still is the damage to the 24 Hathor-head capitals: not one of the nearly a hundred huge faces of the goddess that once smiled down on this hall has been left unblemished, most with their features cruelly chiselled away.

 

The main temple building is otherwise structurally intact, and extends into further halls and chapels beyond, again with much relief decoration (much of which is again defaced). In one corner is an entrance to a crypt below, an unusual feature in Egyptian temple architecture consisting of several narrow passages adorned with carved relief decoration in good condition.

 

There are further sanctuaries and chapels above on the roof of the temple, accessed by a decorated staircase and including the room where the famous Dendera Zodiac was formerly located (today its place in the ceiling taken by a cast of the original, now displayed in Paris). The highest part of the roof complex is no longer accessible to tourists, but I can still recall making the ascent there on our first visit in 1992.

 

Several other buildings surround the main temple, the most impressive of which is the mammisi or 'birth-house'. This consists of a large rectangluar hall surrounded by a colonnade near the entrance to the site and has some well preserved relief decoration on its exterior. Most of this structure dates to the Roman period, but the ruins of its predecessor built under Nectanebo II (Egypt's last native pharoah) stand nearby.

 

Dendera temple is one of the most rewarding in Egypt and shouldn't be missed. It is one of the most complete and evocative ancient monuments in the country and its recent restoration has revealed a surprisingly extensive amount of colour surviving within (we were amazed by the dramatic contrast with the soot-blackened ceiling we'd beheld on our previous visit in the 1990s). Despite its relative youth (in Egyptian terms at least!) it is easily one of my favourite sites in Egypt.

 

en.wikipedia.org/wiki/Dendera_Temple_complex

The Ajanta Caves (Ajiṇṭhā leni; Marathi: अजिंठा लेणी) in Aurangabad district of Maharashtra, India are about 30 rock-cut Buddhist cave monuments which date from the 2nd century BCE to about 480 or 650 CE. The caves include paintings and sculptures described by the government Archaeological Survey of India as "the finest surviving examples of Indian art, particularly painting", which are masterpieces of Buddhist religious art, with figures of the Buddha and depictions of the Jataka tales. The caves were built in two phases starting around the 2nd century BCE, with the second group of caves built around 400–650 CE according to older accounts, or all in a brief period of 460 to 480 according to the recent proposals of Walter M. Spink. The site is a protected monument in the care of the Archaeological Survey of India, and since 1983, the Ajanta Caves have been a UNESCO World Heritage Site.

 

The caves are located in the Indian state of Maharashtra, near Jalgaon and just outside the village of Ajinṭhā 20°31′56″N 75°44′44″E), about 59 kilometres from Jalgaon railway station on the Delhi – Mumbai line and Howrah-Nagpur-Mumbai line of the Central Railway zone, and 104 kilometres from the city of Aurangabad. They are 100 kilometres from the Ellora Caves, which contain Hindu and Jain temples as well as Buddhist caves, the last dating from a period similar to Ajanta. The Ajanta caves are cut into the side of a cliff that is on the south side of a U-shaped gorge on the small river Waghur, and although they are now along and above a modern pathway running across the cliff they were originally reached by individual stairs or ladders from the side of the river 35 to 110 feet below.

 

The area was previously heavily forested, and after the site ceased to be used the caves were covered by jungle until accidentally rediscovered in 1819 by a British officer on a hunting party. They are Buddhist monastic buildings, apparently representing a number of distinct "monasteries" or colleges. The caves are numbered 1 to 28 according to their place along the path, beginning at the entrance. Several are unfinished and some barely begun and others are small shrines, included in the traditional numbering as e.g. "9A"; "Cave 15A" was still hidden under rubble when the numbering was done. Further round the gorge are a number of waterfalls, which when the river is high are audible from outside the caves.

 

The caves form the largest corpus of early Indian wall-painting; other survivals from the area of modern India are very few, though they are related to 5th-century paintings at Sigiriya in Sri Lanka. The elaborate architectural carving in many caves is also very rare, and the style of the many figure sculptures is highly local, found only at a few nearby contemporary sites, although the Ajanta tradition can be related to the later Hindu Ellora Caves and other sites.

 

HISTORY

Like the other ancient Buddhist monasteries, Ajanta had a large emphasis on teaching, and was divided into several different caves for living, education and worship, under a central direction. Monks were probably assigned to specific caves for living. The layout reflects this organizational structure, with most of the caves only connected through the exterior. The 7th-century travelling Chinese scholar Xuanzang informs us that Dignaga, a celebrated Buddhist philosopher and controversialist, author of well-known books on logic, lived at Ajanta in the 5th century. In its prime the settlement would have accommodated several hundred teachers and pupils. Many monks who had finished their first training may have returned to Ajanta during the monsoon season from an itinerant lifestyle.

 

The caves are generally agreed to have been made in two distinct periods, separated by several centuries.

 

CAVES OF THE FIRST (SATAVAHANA) PERIOD

The earliest group of caves consists of caves 9, 10, 12, 13 and 15A. According to Walter Spink, they were made during the period 100 BCE to 100 CE, probably under the patronage of the Satavahana dynasty (230 BCE – c. 220 CE) who ruled the region. Other datings prefer the period 300 BCE to 100 BCE, though the grouping of the earlier caves is generally agreed. More early caves may have vanished through later excavations. Of these, caves 9 and 10 are stupa halls of chaitya-griha form, and caves 12, 13, and 15A are vihāras (see the architecture section below for descriptions of these types). The first phase is still often called the Hinayāna phase, as it originated when, using traditional terminology, the Hinayāna or Lesser Vehicle tradition of Buddhism was dominant, when the Buddha was revered symbolically. However the use of the term Hinayana for this period of Buddhism is now deprecated by historians; equally the caves of the second period are now mostly dated too early to be properly called Mahayana, and do not yet show the full expanded cast of supernatural beings characteristic of that phase of Buddhist art. The first Satavahana period caves lacked figurative sculpture, emphasizing the stupa instead, and in the caves of the second period the overwhelming majority of images represent the Buddha alone, or narrative scenes of his lives.

 

Spink believes that some time after the Satavahana period caves were made the site was abandoned for a considerable period until the mid-5th century, probably because the region had turned mainly Hindu

 

CAVES OF THE LATER OR VAKATAKA PERIOD

The second phase began in the 5th century. For a long time it was thought that the later caves were made over a long period from the 4th to the 7th centuries CE, but in recent decades a series of studies by the leading expert on the caves, Walter M. Spink, have argued that most of the work took place over the very brief period from 460 to 480 CE, during the reign of Emperor Harishena of the Vakataka dynasty. This view has been criticized by some scholars, but is now broadly accepted by most authors of general books on Indian art, for example Huntington and Harle.

 

The second phase is still often called the Mahāyāna or Greater Vehicle phase, but scholars now tend to avoid this nomenclature because of the problems that have surfaced regarding our understanding of Mahāyāna.

 

Some 20 cave temples were simultaneously created, for the most part viharas with a sanctuary at the back. The most elaborate caves were produced in this period, which included some "modernization" of earlier caves. Spink claims that it is possible to establish dating for this period with a very high level of precision; a fuller account of his chronology is given below. Although debate continues, Spink's ideas are increasingly widely accepted, at least in their broad conclusions. The Archaeological Survey of India website still presents the traditional dating: "The second phase of paintings started around 5th – 6th centuries A.D. and continued for the next two centuries". Caves of the second period are 1–8, 11, 14–29, some possibly extensions of earlier caves. Caves 19, 26, and 29 are chaitya-grihas, the rest viharas.

 

According to Spink, the Ajanta Caves appear to have been abandoned by wealthy patrons shortly after the fall of Harishena, in about 480 CE. They were then gradually abandoned and forgotten. During the intervening centuries, the jungle grew back and the caves were hidden, unvisited and undisturbed, although the local population were aware of at least some of them.

 

REDISCOVERY

On 28 April 1819, a British officer for the Madras Presidency, John Smith, of the 28th Cavalry, while hunting tiger, accidentally discovered the entrance to Cave No. 10 deep within the tangled undergrowth. There were local people already using the caves for prayers with a small fire, when he arrived. Exploring that first cave, long since a home to nothing more than birds and bats and a lair for other larger animals, Captain Smith vandalized the wall by scratching his name and the date, April 1819. Since he stood on a five-foot high pile of rubble collected over the years, the inscription is well above the eye-level gaze of an adult today. A paper on the caves by William Erskine was read to the Bombay Literary Society in 1822. Within a few decades, the caves became famous for their exotic setting, impressive architecture, and above all their exceptional, all but unique paintings. A number of large projects to copy the paintings were made in the century after rediscovery, covered below. In 1848 the Royal Asiatic Society established the "Bombay Cave Temple Commission" to clear, tidy and record the most important rock-cut sites in the Bombay Presidency, with John Wilson, as president. In 1861 this became the nucleus of the new Archaeological Survey of India. Until the Nizam of Hyderabad built the modern path between the caves, among other efforts to make the site easy to visit, a trip to Ajanta was a considerable adventure, and contemporary accounts dwell with relish on the dangers from falls off narrow ledges, animals and the Bhil people, who were armed with bows and arrows and had a fearsome reputation.

 

Today, fairly easily combined with Ellora in a single trip, the caves are the most popular tourist destination in Mahrashtra, and are often crowded at holiday times, increasing the threat to the caves, especially the paintings. In 2012, the Maharashtra Tourism Development Corporation announced plans to add to the ASI visitor centre at the entrance complete replicas of caves 1, 2, 16 & 17 to reduce crowding in the originals, and enable visitors to receive a better visual idea of the paintings, which are dimly-lit and hard to read in the caves. Figures for the year to March 2010 showed a total of 390,000 visitors to the site, divided into 362,000 domestic and 27,000 foreign. The trends over the previous few years show a considerable growth in domestic visitors, but a decline in foreign ones; the year to 2010 was the first in which foreign visitors to Ellora exceeded those to Ajanta.

 

PAINTINGS

Mural paintings survive from both the earlier and later groups of caves. Several fragments of murals preserved from the earlier caves (Caves 9 and 11) are effectively unique survivals of court-led painting in India from this period, and "show that by Sātavāhana times, if not earlier, the Indian painter had mastered an easy and fluent naturalistic style, dealing with large groups of people in a manner comparable to the reliefs of the Sāñcī toraņa crossbars".

 

Four of the later caves have large and relatively well-preserved mural paintings which "have come to represent Indian mural painting to the non-specialist", and fall into two stylistic groups, with the most famous in Caves 16 and 17, and apparently later paintings in Caves 1 and 2. The latter group were thought to be a century or more later than the others, but the revised chronology proposed by Spink would place them much closer to the earlier group, perhaps contemporary with it in a more progressive style, or one reflecting a team from a different region. The paintings are in "dry fresco", painted on top of a dry plaster surface rather than into wet plaster.

 

All the paintings appear to be the work of painters at least as used to decorating palaces as temples, and show a familiarity with and interest in details of the life of a wealthy court. We know from literary sources that painting was widely practised and appreciated in the courts of the Gupta period. Unlike much Indian painting, compositions are not laid out in horizontal compartments like a frieze, but show large scenes spreading in all directions from a single figure or group at the centre. The ceilings are also painted with sophisticated and elaborate decorative motifs, many derived from sculpture. The paintings in cave 1, which according to Spink was commissioned by Harisena himself, concentrate on those Jataka tales which show previous lives of the Buddha as a king, rather than as an animal or human commoner, and so show settings from contemporary palace life.

 

In general the later caves seem to have been painted on finished areas as excavating work continued elsewhere in the cave, as shown in caves 2 and 16 in particular. According to Spink's account of the chronology of the caves, the abandonment of work in 478 after a brief busy period accounts for the absence of painting in caves such as 4 and 17, the later being plastered in preparation for paintings that were never done.

 

COPIES

The paintings have deteriorated significantly since they were rediscovered, and a number of 19th-century copies and drawings are important for a complete understanding of the works. However, the earliest projects to copy the paintings were plagued by bad fortune. In 1846, Major Robert Gill, an Army officer from Madras presidency and a painter, was appointed by the Royal Asiatic Society to replicate the frescoes on the cave walls to exhibit these paintings in England. Gill worked on his painting at the site from 1844 to 1863 (though he continued to be based there until his death in 1875, writing books and photographing) and made 27 copies of large sections of murals, but all but four were destroyed in a fire at the Crystal Palace in London in 1866, where they were on display.

 

Another attempt was made in 1872 when the Bombay Presidency commissioned John Griffiths, then principal of the Bombay School of Art, to work with his students to make new copies, again for shipping to England. They worked on this for thirteen years and some 300 canvases were produced, many of which were displayed at the Imperial Institute on Exhibition Road in London, one of the forerunners of the Victoria and Albert Museum. But in 1885 another fire destroyed over a hundred paintings that were in storage. The V&A still has 166 paintings surviving from both sets, though none have been on permanent display since 1955. The largest are some 3 × 6 metres. A conservation project was undertaken on about half of them in 2006, also involving the University of Northumbria. Griffith and his students had unfortunately painted many of the paintings with "cheap varnish" in order to make them easier to see, which has added to the deterioration of the originals, as has, according to Spink and others, recent cleaning by the ASI.

 

A further set of copies were made between 1909 and 1911 by Christiana Herringham (Lady Herringham) and a group of students from the Calcutta School of Art that included the future Indian Modernist painter Nandalal Bose. The copies were published in full colour as the first publication of London's fledgling India Society. More than the earlier copies, these aimed to fill in holes and damage to recreate the original condition rather than record the state of the paintings as she was seeing them. According to one writer, unlike the paintings created by her predecessors Griffiths and Gill, whose copies were influenced by British Victorian styles of painting, those of the Herringham expedition preferred an 'Indian Renascence' aesthetic of the type pioneered by Abanindranath Tagore.

 

Early photographic surveys were made by Robert Gill, who learnt to use a camera from about 1856, and whose photos, including some using stereoscopy, were used in books by him and Fergusson (many are available online from the British Library), then Victor Goloubew in 1911 and E.L. Vassey, who took the photos in the four volume study of the caves by Ghulam Yazdani (published 1930–1955).

 

ARCHITECTURE

The monasteries mostly consist of vihara halls for prayer and living, which are typically rectangular with small square dormitory cells cut into the walls, and by the second period a shrine or sanctuary at the rear centred on a large statue of the Buddha, also carved from the living rock. This change reflects the movement from Hinayana to Mahāyāna Buddhism. The other type of main hall is the narrower and higher chaitya hall with a stupa as the focus at the far end, and a narrow aisle around the walls, behind a range of pillars placed close together. Other plainer rooms were for sleeping and other activities. Some of the caves have elaborate carved entrances, some with large windows over the door to admit light. There is often a colonnaded porch or verandah, with another space inside the doors running the width of the cave.

 

The central square space of the interior of the viharas is defined by square columns forming a more or less square open area. Outside this are long rectangular aisles on each side, forming a kind of cloister. Along the side and rear walls are a number of small cells entered by a narrow doorway; these are roughly square, and have small niches on their back walls. Originally they had wooden doors. The centre of the rear wall has a larger shrine-room behind, containing a large Buddha statue. The viharas of the earlier period are much simpler, and lack shrines. Spink in fact places the change to a design with a shrine to the middle of the second period, with many caves being adapted to add a shrine in mid-excavation, or after the original phase.

 

The plan of Cave 1 shows one of the largest viharas, but is fairly typical of the later group. Many others, such as Cave 16, lack the vestibule to the shrine, which leads straight off the main hall. Cave 6 is two viharas, one above the other, connected by internal stairs, with sanctuaries on both levels.

 

The four completed chaitya halls are caves 9 and 10 from the early period, and caves 19 and 26 from the later period of construction. All follow the typical form found elsewhere, with high ceilings and a central "nave" leading to the stupa, which is near the back, but allows walking behind it, as walking around stupas was (and remains) a common element of Buddhist worship (pradakshina). The later two have high ribbed roofs, which reflect timber forms, and the earlier two are thought to have used actual timber ribs, which have now perished. The two later halls have a rather unusual arrangement (also found in Cave 10 at Ellora) where the stupa is fronted by a large relief sculpture of the Buddha, standing in Cave 19 and seated in Cave 26. Cave 29 is a late and very incomplete chaitya hall.

 

The form of columns in the work of the first period is very plain and un-embellished, with both chaitya halls using simple octagonal columns, which were painted with figures. In the second period columns were far more varied and inventive, often changing profile over their height, and with elaborate carved capitals, often spreading wide. Many columns are carved over all their surface, some fluted and others carved with decoration all over, as in cave 1.

 

The flood basalt rock of the cliff, part of the Deccan Traps formed by successive volcanic eruptions at the end of the Cretaceous, is layered horizontally, and somewhat variable in quality, so the excavators had to amend their plans in places, and in places there have been collapses in the intervening centuries, as with the lost portico to cave 1. Excavation began by cutting a narrow tunnel at roof level, which was expanded downwards and outwards; the half-built vihara cave 24 shows the method. Spink believes that for the first caves of the second period the excavators had to relearn skills and techniques that had been lost in the centuries since the first period, which were then transmitted to be used at later rock-cut sites in the region, such as Ellora, and the Elephanta, Bagh, Badami and Aurangabad Caves.

 

The caves from the first period seem to have been paid for by a number of different patrons, with several inscriptions recording the donation of particular portions of a single cave, but according to Spink the later caves were each commissioned as a complete unit by a single patron from the local rulers or their court elites. After the death of Harisena smaller donors got their chance to add small "shrinelets" between the caves or add statues to existing caves, and some two hundred of these "intrusive" additions were made in sculpture, with a further number of intrusive paintings, up to three hundred in cave 10 alone.

 

A grand gateway to the site, at the apex of the gorge's horsehoe between caves 15 and 16, was approached from the river, and is decorated with elephants on either side and a nāga, or protective snake deity.

 

ICONOGRAPHY OF THE CAVES

In the pre-Christian era, the Buddha was represented symbolically, in the form of the stupa. Thus, halls were made with stupas to venerate the Buddha. In later periods the images of the Buddha started to be made in coins, relic caskets, relief or loose sculptural forms, etc. However, it took a while for the human representation of the Buddha to appear in Buddhist art. One of the earliest evidences of the Buddha's human representations are found at Buddhist archaeological sites, such as Goli, Nagarjunakonda, and Amaravati. The monasteries of those sites were built in less durable media, such as wood, brick, and stone. As far as the genre of rock-cut architecture is concerned it took many centuries for the Buddha image to be depicted. Nobody knows for sure at which rock-cut cave site the first image of the Buddha was depicted. Current research indicates that Buddha images in a portable form, made of wood or stone, were introduced, for the first time, at Kanheri, to be followed soon at Ajanta Cave 8 (Dhavalikar, Jadhav, Spink, Singh). While the Kanheri example dates to 4th or 5th century CE, the Ajanta example has been dated to c. 462–478 CE (Spink). None of the rock-cut monasteries prior to these dates, and other than these examples, show any Buddha image although hundreds of rock-cut caves were made throughout India during the first few centuries CE. And, in those caves, it is the stupa that is the object of veneration, not the image. Images of the Buddha are not found in Buddhist sailagrhas (rock-cut complexes) until the times of the Kanheri (4th–5th century CE) and Ajanta examples (c. 462–478 CE).

 

The caves of the second period, now all dated to the 5th century, were typically described as "Mahayana", but do not show the features associated with later Mahayana Buddhism. Although the beginnings of Mahāyāna teachings go back to the 1st century there is little art and archaeological evidence to suggest that it became a mainstream cult for several centuries. In Mahayana it is not Gautama Buddha but the Bodhisattva who is important, including "deity" Bodhisattva like Manjushri and Tara, as well as aspects of the Buddha such as Aksobhya, and Amitabha. Except for a few Bodhisattva, these are not depicted at Ajanta, where the Buddha remains the dominant figure. Even the Bodhisattva images of Ajanta are never central objects of worship, but are always shown as attendants of the Buddha in the shrine. If a Bodhisattva is shown in isolation, as in the Astabhaya scenes, these were done in the very last years of activities at Ajanta, and are mostly 'intrusive' in nature, meaning that they were not planned by the original patrons, and were added by new donors after the original patrons had suddenly abandoned the region in the wake of Emperor Harisena's death.

 

The contrast between iconic and aniconic representations, that is, the stupa on one hand and the image of the Buddha on the other, is now being seen as a construct of the modern scholar rather than a reality of the past. The second phase of Ajanta shows that the stupa and image coincided together. If the entire corpus of the art of Ajanta including sculpture, iconography, architecture, epigraphy, and painting are analysed afresh it will become clear that there was no duality between the symbolic and human forms of the Buddha, as far as the 5th-century phase of Ajanta is concerned. That is why most current scholars tend to avoid the terms 'Hinayana' and 'Mahayana' in the context of Ajanta. They now prefer to call the second phase by the ruling dynasty, as the Vākāţaka phase.

 

CAVES

CAVE 1

Cave 1 was built on the eastern end of the horse-shoe shaped scarp, and is now the first cave the visitor encounters. This would when first made have been a less prominent position, right at the end of the row. According to Spink, it is one of the latest caves to have been excavated, when the best sites had been taken, and was never fully inaugurated for worship by the dedication of the Buddha image in the central shrine. This is shown by the absence of sooty deposits from butter lamps on the base of the shrine image, and the lack of damage to the paintings that would have been happened if the garland-hooks around the shrine had been in use for any period of time. Although there is no epigraphic evidence, Spink believes that the Vākāţaka Emperor Harishena was the benefactor of the work, and this is reflected in the emphasis on imagery of royalty in the cave, with those Jakata tales being selected that tell of those previous lives of the Buddha in which he was royal.

 

The cliff has a more steep slope here than at other caves, so to achieve a tall grand facade it was necessary to cut far back into the slope, giving a large courtyard in front of the facade. There was originally a columned portico in front of the present facade, which can be seen "half-intact in the 1880s" in pictures of the site, but this fell down completely and the remains, despite containing fine carving, were carelessly thrown down the slope into the river, from where they have been lost, presumably carried away in monsoon torrents.

 

This cave has one of the most elaborate carved façades, with relief sculptures on entablature and ridges, and most surfaces embellished with decorative carving. There are scenes carved from the life of the Buddha as well as a number of decorative motifs. A two pillared portico, visible in the 19th-century photographs, has since perished. The cave has a front-court with cells fronted by pillared vestibules on either side. These have a high plinth level. The cave has a porch with simple cells on both ends. The absence of pillared vestibules on the ends suggest that the porch was not excavated in the latest phase of Ajanta when pillared vestibules had become a necessity and norm. Most areas of the porch were once covered with murals, of which many fragments remain, especially on the ceiling. There are three doorways: a central doorway and two side doorways. Two square windows were carved between the doorways to brighten the interiors.

 

Each wall of the hall inside is nearly 12 m long and 6.1 m high. Twelve pillars make a square colonnade inside supporting the ceiling, and creating spacious aisles along the walls. There is a shrine carved on the rear wall to house an impressive seated image of the Buddha, his hands being in the dharmachakrapravartana mudra. There are four cells on each of the left, rear, and the right walls, though due to rock fault there are none at the ends of the rear aisle. The walls are covered with paintings in a fair state of preservation, though the full scheme was never completed. The scenes depicted are mostly didactic, devotional, and ornamental, with scenes from the Jataka stories of the Buddha's former existences as a bodhisattva), the life of the Gautama Buddha, and those of his veneration. The two most famous individual painted images at Ajanta are the two over-life size figures of the protective bodhisattvas Padmapani and Vajrapani on either side of the entrance to the Buddha shrine on the wall of the rear aisle (see illustrations above). According to Spink, the original dating of the paintings to about 625 arose largely or entirely because James Fegusson, a 19th-century architectural historian, had decided that a scene showing an ambassador being received, with figures in Persian dress, represented a recorded embassy to Persia (from a Hindu monarch at that) around that date.

 

CAVE 2

Cave 2, adjacent to Cave 1, is known for the paintings that have been preserved on its walls, ceilings, and pillars. It looks similar to Cave 1 and is in a better state of preservation.

 

Cave 2 has a porch quite different from Cave one. Even the façade carvings seem to be different. The cave is supported by robust pillars, ornamented with designs. The front porch consists of cells supported by pillared vestibules on both ends. The cells on the previously "wasted areas" were needed to meet the greater housing requirements in later years. Porch-end cells became a trend in all later Vakataka excavations. The simple single cells on porch-ends were converted into CPVs or were planned to provide more room, symmetry, and beauty.

 

The paintings on the ceilings and walls of this porch have been widely published. They depict the Jataka tales that are stories of the Buddha's life in former existences as Bodhisattva. Just as the stories illustrated in cave 1 emphasize kingship, those in cave 2 show many "noble and powerful" women in prominent roles, leading to suggestions that the patron was an unknown woman. The porch's rear wall has a doorway in the center, which allows entrance to the hall. On either side of the door is a square-shaped window to brighten the interior.

 

The hall has four colonnades which are supporting the ceiling and surrounding a square in the center of the hall. Each arm or colonnade of the square is parallel to the respective walls of the hall, making an aisle in between. The colonnades have rock-beams above and below them. The capitals are carved and painted with various decorative themes that include ornamental, human, animal, vegetative, and semi-divine forms.

 

Paintings appear on almost every surface of the cave except for the floor. At various places the art work has become eroded due to decay and human interference. Therefore, many areas of the painted walls, ceilings, and pillars are fragmentary. The painted narratives of the Jataka tales are depicted only on the walls, which demanded the special attention of the devotee. They are didactic in nature, meant to inform the community about the Buddha's teachings and life through successive rebirths. Their placement on the walls required the devotee to walk through the aisles and 'read' the narratives depicted in various episodes. The narrative episodes are depicted one after another although not in a linear order. Their identification has been a core area of research since the site's rediscovery in 1819. Dieter Schlingloff's identifications have updated our knowledge on the subject.

 

CAVE 4

The Archeological Survey of India board outside the caves gives the following detail about cave 4: "This is the largest monastery planned on a grandiose scale but was never finished. An inscription on the pedestal of the buddha's image mentions that it was a gift from a person named Mathura and paleographically belongs to 6th century A.D. It consists of a verandah, a hypostylar hall, sanctum with an antechamber and a series of unfinished cells. The rear wall of the verandah contains the panel of Litany of Avalokiteśvara".

 

The sanctuary houses a colossal image of the Buddha in preaching pose flanked by bodhisattvas and celestial nymphs hovering above.

 

CAVES 9-10

Caves 9 and 10 are the two chaitya halls from the first period of construction, though both were also undergoing an uncompleted reworking at the end of the second period. Cave 10 was perhaps originally of the 1st century BCE, and cave 9 about a hundred years later. The small "shrinelets" called caves 9A to 9D and 10A also date from the second period, and were commissioned by individuals.

 

The paintings in cave 10 include some surviving from the early period, many from an incomplete programme of modernization in the second period, and a very large number of smaller late intrusive images, nearly all Buddhas and many with donor inscriptions from individuals. These mostly avoided over-painting the "official" programme and after the best positions were used up are tucked away in less prominent positions not yet painted; the total of these (including those now lost) was probably over 300, and the hands of many different artists are visible.

 

OTHER CAVES

Cave 3 is merely a start of an excavation; according to Spink it was begun right at the end of the final period of work and soon abandoned. Caves 5 and 6 are viharas, the latter on two floors, that were late works of which only the lower floor of cave 6 was ever finished. The upper floor of cave 6 has many private votive sculptures, and a shrine Buddha, but is otherwise unfinished. Cave 7 has a grand facade with two porticos but, perhaps because of faults in the rock, which posed problems in many caves, was never taken very deep into the cliff, and consists only of the two porticos and a shrine room with antechamber, with no central hall. Some cells were fitted in.

 

Cave 8 was long thought to date to the first period of construction, but Spink sees it as perhaps the earliest cave from the second period, its shrine an "afterthought". The statue may have been loose rather than carved from the living rock, as it has now vanished. The cave was painted, but only traces remain.

 

SPINK´S DETAILED CHRONOLOGY

Walter M. Spink has over recent decades developed a very precise and circumstantial chronology for the second period of work on the site, which unlike earlier scholars, he places entirely in the 5th century. This is based on evidence such as the inscriptions and artistic style, combined with the many uncompleted elements of the caves. He believes the earlier group of caves, which like other scholars he dates only approximately, to the period "between 100 BCE – 100 CE", were at some later point completely abandoned and remained so "for over three centuries", as the local population had turned mainly Hindu. This changed with the accession of the Emperor Harishena of the Vakataka Dynasty, who reigned from 460 to his death in 477. Harisena extended the Central Indian Vakataka Empire to include a stretch of the east coast of India; the Gupta Empire ruled northern India at the same period, and the Pallava dynasty much of the south.

 

According to Spink, Harisena encouraged a group of associates, including his prime minister Varahadeva and Upendragupta, the sub-king in whose territory Ajanta was, to dig out new caves, which were individually commissioned, some containing inscriptions recording the donation. This activity began in 462 but was mostly suspended in 468 because of threats from the neighbouring Asmaka kings. Work continued on only caves 1, Harisena's own commission, and 17–20, commissioned by Upendragupta. In 472 the situation was such that work was suspended completely, in a period that Spink calls "the Hiatus", which lasted until about 475, by which time the Asmakas had replaced Upendragupta as the local rulers.

 

Work was then resumed, but again disrupted by Harisena's death in 477, soon after which major excavation ceased, except at cave 26, which the Asmakas were sponsoring themselves. The Asmakas launched a revolt against Harisena's son, which brought about the end of the Vakataka Dynasty. In the years 478–480 major excavation by important patrons was replaced by a rash of "intrusions" – statues added to existing caves, and small shrines dotted about where there was space between them. These were commissioned by less powerful individuals, some monks, who had not previously been able to make additions to the large excavations of the rulers and courtiers. They were added to the facades, the return sides of the entrances, and to walls inside the caves. According to Spink, "After 480, not a single image was ever made again at the site", and as Hinduism again dominated the region, the site was again abandoned, this time for over a millennium.

 

Spink does not use "circa" in his dates, but says that "one should allow a margin of error of one year or perhaps even two in all cases".

 

IMPACT ON MODERN INDIAN PAINTINGS

The Ajanta paintings, or more likely the general style they come from, influenced painting in Tibet and Sri Lanka.

 

The rediscovery of ancient Indian paintings at Ajanta provided Indian artists examples from ancient India to follow. Nandlal Bose experimented with techniques to follow the ancient style which allowed him to develop his unique style. Abanindranath Tagore also used the Ajanta paintings for inspiration.

 

WIKIPEDIA

The Ajanta Caves (Ajiṇṭhā leni; Marathi: अजिंठा लेणी) in Aurangabad district of Maharashtra, India are about 30 rock-cut Buddhist cave monuments which date from the 2nd century BCE to about 480 or 650 CE. The caves include paintings and sculptures described by the government Archaeological Survey of India as "the finest surviving examples of Indian art, particularly painting", which are masterpieces of Buddhist religious art, with figures of the Buddha and depictions of the Jataka tales. The caves were built in two phases starting around the 2nd century BCE, with the second group of caves built around 400–650 CE according to older accounts, or all in a brief period of 460 to 480 according to the recent proposals of Walter M. Spink. The site is a protected monument in the care of the Archaeological Survey of India, and since 1983, the Ajanta Caves have been a UNESCO World Heritage Site.

 

The caves are located in the Indian state of Maharashtra, near Jalgaon and just outside the village of Ajinṭhā 20°31′56″N 75°44′44″E), about 59 kilometres from Jalgaon railway station on the Delhi – Mumbai line and Howrah-Nagpur-Mumbai line of the Central Railway zone, and 104 kilometres from the city of Aurangabad. They are 100 kilometres from the Ellora Caves, which contain Hindu and Jain temples as well as Buddhist caves, the last dating from a period similar to Ajanta. The Ajanta caves are cut into the side of a cliff that is on the south side of a U-shaped gorge on the small river Waghur, and although they are now along and above a modern pathway running across the cliff they were originally reached by individual stairs or ladders from the side of the river 35 to 110 feet below.

 

The area was previously heavily forested, and after the site ceased to be used the caves were covered by jungle until accidentally rediscovered in 1819 by a British officer on a hunting party. They are Buddhist monastic buildings, apparently representing a number of distinct "monasteries" or colleges. The caves are numbered 1 to 28 according to their place along the path, beginning at the entrance. Several are unfinished and some barely begun and others are small shrines, included in the traditional numbering as e.g. "9A"; "Cave 15A" was still hidden under rubble when the numbering was done. Further round the gorge are a number of waterfalls, which when the river is high are audible from outside the caves.

 

The caves form the largest corpus of early Indian wall-painting; other survivals from the area of modern India are very few, though they are related to 5th-century paintings at Sigiriya in Sri Lanka. The elaborate architectural carving in many caves is also very rare, and the style of the many figure sculptures is highly local, found only at a few nearby contemporary sites, although the Ajanta tradition can be related to the later Hindu Ellora Caves and other sites.

 

HISTORY

Like the other ancient Buddhist monasteries, Ajanta had a large emphasis on teaching, and was divided into several different caves for living, education and worship, under a central direction. Monks were probably assigned to specific caves for living. The layout reflects this organizational structure, with most of the caves only connected through the exterior. The 7th-century travelling Chinese scholar Xuanzang informs us that Dignaga, a celebrated Buddhist philosopher and controversialist, author of well-known books on logic, lived at Ajanta in the 5th century. In its prime the settlement would have accommodated several hundred teachers and pupils. Many monks who had finished their first training may have returned to Ajanta during the monsoon season from an itinerant lifestyle.

 

The caves are generally agreed to have been made in two distinct periods, separated by several centuries.

 

CAVES OF THE FIRST (SATAVAHANA) PERIOD

The earliest group of caves consists of caves 9, 10, 12, 13 and 15A. According to Walter Spink, they were made during the period 100 BCE to 100 CE, probably under the patronage of the Satavahana dynasty (230 BCE – c. 220 CE) who ruled the region. Other datings prefer the period 300 BCE to 100 BCE, though the grouping of the earlier caves is generally agreed. More early caves may have vanished through later excavations. Of these, caves 9 and 10 are stupa halls of chaitya-griha form, and caves 12, 13, and 15A are vihāras (see the architecture section below for descriptions of these types). The first phase is still often called the Hinayāna phase, as it originated when, using traditional terminology, the Hinayāna or Lesser Vehicle tradition of Buddhism was dominant, when the Buddha was revered symbolically. However the use of the term Hinayana for this period of Buddhism is now deprecated by historians; equally the caves of the second period are now mostly dated too early to be properly called Mahayana, and do not yet show the full expanded cast of supernatural beings characteristic of that phase of Buddhist art. The first Satavahana period caves lacked figurative sculpture, emphasizing the stupa instead, and in the caves of the second period the overwhelming majority of images represent the Buddha alone, or narrative scenes of his lives.

 

Spink believes that some time after the Satavahana period caves were made the site was abandoned for a considerable period until the mid-5th century, probably because the region had turned mainly Hindu

 

CAVES OF THE LATER OR VAKATAKA PERIOD

The second phase began in the 5th century. For a long time it was thought that the later caves were made over a long period from the 4th to the 7th centuries CE, but in recent decades a series of studies by the leading expert on the caves, Walter M. Spink, have argued that most of the work took place over the very brief period from 460 to 480 CE, during the reign of Emperor Harishena of the Vakataka dynasty. This view has been criticized by some scholars, but is now broadly accepted by most authors of general books on Indian art, for example Huntington and Harle.

 

The second phase is still often called the Mahāyāna or Greater Vehicle phase, but scholars now tend to avoid this nomenclature because of the problems that have surfaced regarding our understanding of Mahāyāna.

 

Some 20 cave temples were simultaneously created, for the most part viharas with a sanctuary at the back. The most elaborate caves were produced in this period, which included some "modernization" of earlier caves. Spink claims that it is possible to establish dating for this period with a very high level of precision; a fuller account of his chronology is given below. Although debate continues, Spink's ideas are increasingly widely accepted, at least in their broad conclusions. The Archaeological Survey of India website still presents the traditional dating: "The second phase of paintings started around 5th – 6th centuries A.D. and continued for the next two centuries". Caves of the second period are 1–8, 11, 14–29, some possibly extensions of earlier caves. Caves 19, 26, and 29 are chaitya-grihas, the rest viharas.

 

According to Spink, the Ajanta Caves appear to have been abandoned by wealthy patrons shortly after the fall of Harishena, in about 480 CE. They were then gradually abandoned and forgotten. During the intervening centuries, the jungle grew back and the caves were hidden, unvisited and undisturbed, although the local population were aware of at least some of them.

 

REDISCOVERY

On 28 April 1819, a British officer for the Madras Presidency, John Smith, of the 28th Cavalry, while hunting tiger, accidentally discovered the entrance to Cave No. 10 deep within the tangled undergrowth. There were local people already using the caves for prayers with a small fire, when he arrived. Exploring that first cave, long since a home to nothing more than birds and bats and a lair for other larger animals, Captain Smith vandalized the wall by scratching his name and the date, April 1819. Since he stood on a five-foot high pile of rubble collected over the years, the inscription is well above the eye-level gaze of an adult today. A paper on the caves by William Erskine was read to the Bombay Literary Society in 1822. Within a few decades, the caves became famous for their exotic setting, impressive architecture, and above all their exceptional, all but unique paintings. A number of large projects to copy the paintings were made in the century after rediscovery, covered below. In 1848 the Royal Asiatic Society established the "Bombay Cave Temple Commission" to clear, tidy and record the most important rock-cut sites in the Bombay Presidency, with John Wilson, as president. In 1861 this became the nucleus of the new Archaeological Survey of India. Until the Nizam of Hyderabad built the modern path between the caves, among other efforts to make the site easy to visit, a trip to Ajanta was a considerable adventure, and contemporary accounts dwell with relish on the dangers from falls off narrow ledges, animals and the Bhil people, who were armed with bows and arrows and had a fearsome reputation.

 

Today, fairly easily combined with Ellora in a single trip, the caves are the most popular tourist destination in Mahrashtra, and are often crowded at holiday times, increasing the threat to the caves, especially the paintings. In 2012, the Maharashtra Tourism Development Corporation announced plans to add to the ASI visitor centre at the entrance complete replicas of caves 1, 2, 16 & 17 to reduce crowding in the originals, and enable visitors to receive a better visual idea of the paintings, which are dimly-lit and hard to read in the caves. Figures for the year to March 2010 showed a total of 390,000 visitors to the site, divided into 362,000 domestic and 27,000 foreign. The trends over the previous few years show a considerable growth in domestic visitors, but a decline in foreign ones; the year to 2010 was the first in which foreign visitors to Ellora exceeded those to Ajanta.

 

PAINTINGS

Mural paintings survive from both the earlier and later groups of caves. Several fragments of murals preserved from the earlier caves (Caves 9 and 11) are effectively unique survivals of court-led painting in India from this period, and "show that by Sātavāhana times, if not earlier, the Indian painter had mastered an easy and fluent naturalistic style, dealing with large groups of people in a manner comparable to the reliefs of the Sāñcī toraņa crossbars".

 

Four of the later caves have large and relatively well-preserved mural paintings which "have come to represent Indian mural painting to the non-specialist", and fall into two stylistic groups, with the most famous in Caves 16 and 17, and apparently later paintings in Caves 1 and 2. The latter group were thought to be a century or more later than the others, but the revised chronology proposed by Spink would place them much closer to the earlier group, perhaps contemporary with it in a more progressive style, or one reflecting a team from a different region. The paintings are in "dry fresco", painted on top of a dry plaster surface rather than into wet plaster.

 

All the paintings appear to be the work of painters at least as used to decorating palaces as temples, and show a familiarity with and interest in details of the life of a wealthy court. We know from literary sources that painting was widely practised and appreciated in the courts of the Gupta period. Unlike much Indian painting, compositions are not laid out in horizontal compartments like a frieze, but show large scenes spreading in all directions from a single figure or group at the centre. The ceilings are also painted with sophisticated and elaborate decorative motifs, many derived from sculpture. The paintings in cave 1, which according to Spink was commissioned by Harisena himself, concentrate on those Jataka tales which show previous lives of the Buddha as a king, rather than as an animal or human commoner, and so show settings from contemporary palace life.

 

In general the later caves seem to have been painted on finished areas as excavating work continued elsewhere in the cave, as shown in caves 2 and 16 in particular. According to Spink's account of the chronology of the caves, the abandonment of work in 478 after a brief busy period accounts for the absence of painting in caves such as 4 and 17, the later being plastered in preparation for paintings that were never done.

 

COPIES

The paintings have deteriorated significantly since they were rediscovered, and a number of 19th-century copies and drawings are important for a complete understanding of the works. However, the earliest projects to copy the paintings were plagued by bad fortune. In 1846, Major Robert Gill, an Army officer from Madras presidency and a painter, was appointed by the Royal Asiatic Society to replicate the frescoes on the cave walls to exhibit these paintings in England. Gill worked on his painting at the site from 1844 to 1863 (though he continued to be based there until his death in 1875, writing books and photographing) and made 27 copies of large sections of murals, but all but four were destroyed in a fire at the Crystal Palace in London in 1866, where they were on display.

 

Another attempt was made in 1872 when the Bombay Presidency commissioned John Griffiths, then principal of the Bombay School of Art, to work with his students to make new copies, again for shipping to England. They worked on this for thirteen years and some 300 canvases were produced, many of which were displayed at the Imperial Institute on Exhibition Road in London, one of the forerunners of the Victoria and Albert Museum. But in 1885 another fire destroyed over a hundred paintings that were in storage. The V&A still has 166 paintings surviving from both sets, though none have been on permanent display since 1955. The largest are some 3 × 6 metres. A conservation project was undertaken on about half of them in 2006, also involving the University of Northumbria. Griffith and his students had unfortunately painted many of the paintings with "cheap varnish" in order to make them easier to see, which has added to the deterioration of the originals, as has, according to Spink and others, recent cleaning by the ASI.

 

A further set of copies were made between 1909 and 1911 by Christiana Herringham (Lady Herringham) and a group of students from the Calcutta School of Art that included the future Indian Modernist painter Nandalal Bose. The copies were published in full colour as the first publication of London's fledgling India Society. More than the earlier copies, these aimed to fill in holes and damage to recreate the original condition rather than record the state of the paintings as she was seeing them. According to one writer, unlike the paintings created by her predecessors Griffiths and Gill, whose copies were influenced by British Victorian styles of painting, those of the Herringham expedition preferred an 'Indian Renascence' aesthetic of the type pioneered by Abanindranath Tagore.

 

Early photographic surveys were made by Robert Gill, who learnt to use a camera from about 1856, and whose photos, including some using stereoscopy, were used in books by him and Fergusson (many are available online from the British Library), then Victor Goloubew in 1911 and E.L. Vassey, who took the photos in the four volume study of the caves by Ghulam Yazdani (published 1930–1955).

 

ARCHITECTURE

The monasteries mostly consist of vihara halls for prayer and living, which are typically rectangular with small square dormitory cells cut into the walls, and by the second period a shrine or sanctuary at the rear centred on a large statue of the Buddha, also carved from the living rock. This change reflects the movement from Hinayana to Mahāyāna Buddhism. The other type of main hall is the narrower and higher chaitya hall with a stupa as the focus at the far end, and a narrow aisle around the walls, behind a range of pillars placed close together. Other plainer rooms were for sleeping and other activities. Some of the caves have elaborate carved entrances, some with large windows over the door to admit light. There is often a colonnaded porch or verandah, with another space inside the doors running the width of the cave.

 

The central square space of the interior of the viharas is defined by square columns forming a more or less square open area. Outside this are long rectangular aisles on each side, forming a kind of cloister. Along the side and rear walls are a number of small cells entered by a narrow doorway; these are roughly square, and have small niches on their back walls. Originally they had wooden doors. The centre of the rear wall has a larger shrine-room behind, containing a large Buddha statue. The viharas of the earlier period are much simpler, and lack shrines. Spink in fact places the change to a design with a shrine to the middle of the second period, with many caves being adapted to add a shrine in mid-excavation, or after the original phase.

 

The plan of Cave 1 shows one of the largest viharas, but is fairly typical of the later group. Many others, such as Cave 16, lack the vestibule to the shrine, which leads straight off the main hall. Cave 6 is two viharas, one above the other, connected by internal stairs, with sanctuaries on both levels.

 

The four completed chaitya halls are caves 9 and 10 from the early period, and caves 19 and 26 from the later period of construction. All follow the typical form found elsewhere, with high ceilings and a central "nave" leading to the stupa, which is near the back, but allows walking behind it, as walking around stupas was (and remains) a common element of Buddhist worship (pradakshina). The later two have high ribbed roofs, which reflect timber forms, and the earlier two are thought to have used actual timber ribs, which have now perished. The two later halls have a rather unusual arrangement (also found in Cave 10 at Ellora) where the stupa is fronted by a large relief sculpture of the Buddha, standing in Cave 19 and seated in Cave 26. Cave 29 is a late and very incomplete chaitya hall.

 

The form of columns in the work of the first period is very plain and un-embellished, with both chaitya halls using simple octagonal columns, which were painted with figures. In the second period columns were far more varied and inventive, often changing profile over their height, and with elaborate carved capitals, often spreading wide. Many columns are carved over all their surface, some fluted and others carved with decoration all over, as in cave 1.

 

The flood basalt rock of the cliff, part of the Deccan Traps formed by successive volcanic eruptions at the end of the Cretaceous, is layered horizontally, and somewhat variable in quality, so the excavators had to amend their plans in places, and in places there have been collapses in the intervening centuries, as with the lost portico to cave 1. Excavation began by cutting a narrow tunnel at roof level, which was expanded downwards and outwards; the half-built vihara cave 24 shows the method. Spink believes that for the first caves of the second period the excavators had to relearn skills and techniques that had been lost in the centuries since the first period, which were then transmitted to be used at later rock-cut sites in the region, such as Ellora, and the Elephanta, Bagh, Badami and Aurangabad Caves.

 

The caves from the first period seem to have been paid for by a number of different patrons, with several inscriptions recording the donation of particular portions of a single cave, but according to Spink the later caves were each commissioned as a complete unit by a single patron from the local rulers or their court elites. After the death of Harisena smaller donors got their chance to add small "shrinelets" between the caves or add statues to existing caves, and some two hundred of these "intrusive" additions were made in sculpture, with a further number of intrusive paintings, up to three hundred in cave 10 alone.

 

A grand gateway to the site, at the apex of the gorge's horsehoe between caves 15 and 16, was approached from the river, and is decorated with elephants on either side and a nāga, or protective snake deity.

 

ICONOGRAPHY OF THE CAVES

In the pre-Christian era, the Buddha was represented symbolically, in the form of the stupa. Thus, halls were made with stupas to venerate the Buddha. In later periods the images of the Buddha started to be made in coins, relic caskets, relief or loose sculptural forms, etc. However, it took a while for the human representation of the Buddha to appear in Buddhist art. One of the earliest evidences of the Buddha's human representations are found at Buddhist archaeological sites, such as Goli, Nagarjunakonda, and Amaravati. The monasteries of those sites were built in less durable media, such as wood, brick, and stone. As far as the genre of rock-cut architecture is concerned it took many centuries for the Buddha image to be depicted. Nobody knows for sure at which rock-cut cave site the first image of the Buddha was depicted. Current research indicates that Buddha images in a portable form, made of wood or stone, were introduced, for the first time, at Kanheri, to be followed soon at Ajanta Cave 8 (Dhavalikar, Jadhav, Spink, Singh). While the Kanheri example dates to 4th or 5th century CE, the Ajanta example has been dated to c. 462–478 CE (Spink). None of the rock-cut monasteries prior to these dates, and other than these examples, show any Buddha image although hundreds of rock-cut caves were made throughout India during the first few centuries CE. And, in those caves, it is the stupa that is the object of veneration, not the image. Images of the Buddha are not found in Buddhist sailagrhas (rock-cut complexes) until the times of the Kanheri (4th–5th century CE) and Ajanta examples (c. 462–478 CE).

 

The caves of the second period, now all dated to the 5th century, were typically described as "Mahayana", but do not show the features associated with later Mahayana Buddhism. Although the beginnings of Mahāyāna teachings go back to the 1st century there is little art and archaeological evidence to suggest that it became a mainstream cult for several centuries. In Mahayana it is not Gautama Buddha but the Bodhisattva who is important, including "deity" Bodhisattva like Manjushri and Tara, as well as aspects of the Buddha such as Aksobhya, and Amitabha. Except for a few Bodhisattva, these are not depicted at Ajanta, where the Buddha remains the dominant figure. Even the Bodhisattva images of Ajanta are never central objects of worship, but are always shown as attendants of the Buddha in the shrine. If a Bodhisattva is shown in isolation, as in the Astabhaya scenes, these were done in the very last years of activities at Ajanta, and are mostly 'intrusive' in nature, meaning that they were not planned by the original patrons, and were added by new donors after the original patrons had suddenly abandoned the region in the wake of Emperor Harisena's death.

 

The contrast between iconic and aniconic representations, that is, the stupa on one hand and the image of the Buddha on the other, is now being seen as a construct of the modern scholar rather than a reality of the past. The second phase of Ajanta shows that the stupa and image coincided together. If the entire corpus of the art of Ajanta including sculpture, iconography, architecture, epigraphy, and painting are analysed afresh it will become clear that there was no duality between the symbolic and human forms of the Buddha, as far as the 5th-century phase of Ajanta is concerned. That is why most current scholars tend to avoid the terms 'Hinayana' and 'Mahayana' in the context of Ajanta. They now prefer to call the second phase by the ruling dynasty, as the Vākāţaka phase.

 

CAVES

CAVE 1

Cave 1 was built on the eastern end of the horse-shoe shaped scarp, and is now the first cave the visitor encounters. This would when first made have been a less prominent position, right at the end of the row. According to Spink, it is one of the latest caves to have been excavated, when the best sites had been taken, and was never fully inaugurated for worship by the dedication of the Buddha image in the central shrine. This is shown by the absence of sooty deposits from butter lamps on the base of the shrine image, and the lack of damage to the paintings that would have been happened if the garland-hooks around the shrine had been in use for any period of time. Although there is no epigraphic evidence, Spink believes that the Vākāţaka Emperor Harishena was the benefactor of the work, and this is reflected in the emphasis on imagery of royalty in the cave, with those Jakata tales being selected that tell of those previous lives of the Buddha in which he was royal.

 

The cliff has a more steep slope here than at other caves, so to achieve a tall grand facade it was necessary to cut far back into the slope, giving a large courtyard in front of the facade. There was originally a columned portico in front of the present facade, which can be seen "half-intact in the 1880s" in pictures of the site, but this fell down completely and the remains, despite containing fine carving, were carelessly thrown down the slope into the river, from where they have been lost, presumably carried away in monsoon torrents.

 

This cave has one of the most elaborate carved façades, with relief sculptures on entablature and ridges, and most surfaces embellished with decorative carving. There are scenes carved from the life of the Buddha as well as a number of decorative motifs. A two pillared portico, visible in the 19th-century photographs, has since perished. The cave has a front-court with cells fronted by pillared vestibules on either side. These have a high plinth level. The cave has a porch with simple cells on both ends. The absence of pillared vestibules on the ends suggest that the porch was not excavated in the latest phase of Ajanta when pillared vestibules had become a necessity and norm. Most areas of the porch were once covered with murals, of which many fragments remain, especially on the ceiling. There are three doorways: a central doorway and two side doorways. Two square windows were carved between the doorways to brighten the interiors.

 

Each wall of the hall inside is nearly 12 m long and 6.1 m high. Twelve pillars make a square colonnade inside supporting the ceiling, and creating spacious aisles along the walls. There is a shrine carved on the rear wall to house an impressive seated image of the Buddha, his hands being in the dharmachakrapravartana mudra. There are four cells on each of the left, rear, and the right walls, though due to rock fault there are none at the ends of the rear aisle. The walls are covered with paintings in a fair state of preservation, though the full scheme was never completed. The scenes depicted are mostly didactic, devotional, and ornamental, with scenes from the Jataka stories of the Buddha's former existences as a bodhisattva), the life of the Gautama Buddha, and those of his veneration. The two most famous individual painted images at Ajanta are the two over-life size figures of the protective bodhisattvas Padmapani and Vajrapani on either side of the entrance to the Buddha shrine on the wall of the rear aisle (see illustrations above). According to Spink, the original dating of the paintings to about 625 arose largely or entirely because James Fegusson, a 19th-century architectural historian, had decided that a scene showing an ambassador being received, with figures in Persian dress, represented a recorded embassy to Persia (from a Hindu monarch at that) around that date.

 

CAVE 2

Cave 2, adjacent to Cave 1, is known for the paintings that have been preserved on its walls, ceilings, and pillars. It looks similar to Cave 1 and is in a better state of preservation.

 

Cave 2 has a porch quite different from Cave one. Even the façade carvings seem to be different. The cave is supported by robust pillars, ornamented with designs. The front porch consists of cells supported by pillared vestibules on both ends. The cells on the previously "wasted areas" were needed to meet the greater housing requirements in later years. Porch-end cells became a trend in all later Vakataka excavations. The simple single cells on porch-ends were converted into CPVs or were planned to provide more room, symmetry, and beauty.

 

The paintings on the ceilings and walls of this porch have been widely published. They depict the Jataka tales that are stories of the Buddha's life in former existences as Bodhisattva. Just as the stories illustrated in cave 1 emphasize kingship, those in cave 2 show many "noble and powerful" women in prominent roles, leading to suggestions that the patron was an unknown woman. The porch's rear wall has a doorway in the center, which allows entrance to the hall. On either side of the door is a square-shaped window to brighten the interior.

 

The hall has four colonnades which are supporting the ceiling and surrounding a square in the center of the hall. Each arm or colonnade of the square is parallel to the respective walls of the hall, making an aisle in between. The colonnades have rock-beams above and below them. The capitals are carved and painted with various decorative themes that include ornamental, human, animal, vegetative, and semi-divine forms.

 

Paintings appear on almost every surface of the cave except for the floor. At various places the art work has become eroded due to decay and human interference. Therefore, many areas of the painted walls, ceilings, and pillars are fragmentary. The painted narratives of the Jataka tales are depicted only on the walls, which demanded the special attention of the devotee. They are didactic in nature, meant to inform the community about the Buddha's teachings and life through successive rebirths. Their placement on the walls required the devotee to walk through the aisles and 'read' the narratives depicted in various episodes. The narrative episodes are depicted one after another although not in a linear order. Their identification has been a core area of research since the site's rediscovery in 1819. Dieter Schlingloff's identifications have updated our knowledge on the subject.

 

CAVE 4

The Archeological Survey of India board outside the caves gives the following detail about cave 4: "This is the largest monastery planned on a grandiose scale but was never finished. An inscription on the pedestal of the buddha's image mentions that it was a gift from a person named Mathura and paleographically belongs to 6th century A.D. It consists of a verandah, a hypostylar hall, sanctum with an antechamber and a series of unfinished cells. The rear wall of the verandah contains the panel of Litany of Avalokiteśvara".

 

The sanctuary houses a colossal image of the Buddha in preaching pose flanked by bodhisattvas and celestial nymphs hovering above.

 

CAVES 9-10

Caves 9 and 10 are the two chaitya halls from the first period of construction, though both were also undergoing an uncompleted reworking at the end of the second period. Cave 10 was perhaps originally of the 1st century BCE, and cave 9 about a hundred years later. The small "shrinelets" called caves 9A to 9D and 10A also date from the second period, and were commissioned by individuals.

 

The paintings in cave 10 include some surviving from the early period, many from an incomplete programme of modernization in the second period, and a very large number of smaller late intrusive images, nearly all Buddhas and many with donor inscriptions from individuals. These mostly avoided over-painting the "official" programme and after the best positions were used up are tucked away in less prominent positions not yet painted; the total of these (including those now lost) was probably over 300, and the hands of many different artists are visible.

 

OTHER CAVES

Cave 3 is merely a start of an excavation; according to Spink it was begun right at the end of the final period of work and soon abandoned. Caves 5 and 6 are viharas, the latter on two floors, that were late works of which only the lower floor of cave 6 was ever finished. The upper floor of cave 6 has many private votive sculptures, and a shrine Buddha, but is otherwise unfinished. Cave 7 has a grand facade with two porticos but, perhaps because of faults in the rock, which posed problems in many caves, was never taken very deep into the cliff, and consists only of the two porticos and a shrine room with antechamber, with no central hall. Some cells were fitted in.

 

Cave 8 was long thought to date to the first period of construction, but Spink sees it as perhaps the earliest cave from the second period, its shrine an "afterthought". The statue may have been loose rather than carved from the living rock, as it has now vanished. The cave was painted, but only traces remain.

 

SPINK´S DETAILED CHRONOLOGY

Walter M. Spink has over recent decades developed a very precise and circumstantial chronology for the second period of work on the site, which unlike earlier scholars, he places entirely in the 5th century. This is based on evidence such as the inscriptions and artistic style, combined with the many uncompleted elements of the caves. He believes the earlier group of caves, which like other scholars he dates only approximately, to the period "between 100 BCE – 100 CE", were at some later point completely abandoned and remained so "for over three centuries", as the local population had turned mainly Hindu. This changed with the accession of the Emperor Harishena of the Vakataka Dynasty, who reigned from 460 to his death in 477. Harisena extended the Central Indian Vakataka Empire to include a stretch of the east coast of India; the Gupta Empire ruled northern India at the same period, and the Pallava dynasty much of the south.

 

According to Spink, Harisena encouraged a group of associates, including his prime minister Varahadeva and Upendragupta, the sub-king in whose territory Ajanta was, to dig out new caves, which were individually commissioned, some containing inscriptions recording the donation. This activity began in 462 but was mostly suspended in 468 because of threats from the neighbouring Asmaka kings. Work continued on only caves 1, Harisena's own commission, and 17–20, commissioned by Upendragupta. In 472 the situation was such that work was suspended completely, in a period that Spink calls "the Hiatus", which lasted until about 475, by which time the Asmakas had replaced Upendragupta as the local rulers.

 

Work was then resumed, but again disrupted by Harisena's death in 477, soon after which major excavation ceased, except at cave 26, which the Asmakas were sponsoring themselves. The Asmakas launched a revolt against Harisena's son, which brought about the end of the Vakataka Dynasty. In the years 478–480 major excavation by important patrons was replaced by a rash of "intrusions" – statues added to existing caves, and small shrines dotted about where there was space between them. These were commissioned by less powerful individuals, some monks, who had not previously been able to make additions to the large excavations of the rulers and courtiers. They were added to the facades, the return sides of the entrances, and to walls inside the caves. According to Spink, "After 480, not a single image was ever made again at the site", and as Hinduism again dominated the region, the site was again abandoned, this time for over a millennium.

 

Spink does not use "circa" in his dates, but says that "one should allow a margin of error of one year or perhaps even two in all cases".

 

IMPACT ON MODERN INDIAN PAINTINGS

The Ajanta paintings, or more likely the general style they come from, influenced painting in Tibet and Sri Lanka.

 

The rediscovery of ancient Indian paintings at Ajanta provided Indian artists examples from ancient India to follow. Nandlal Bose experimented with techniques to follow the ancient style which allowed him to develop his unique style. Abanindranath Tagore also used the Ajanta paintings for inspiration.

 

WIKIPEDIA

Our itinerary today was designed to include many of the lesser known and visited temples of the Angkor archaeological park since we were due to visit the more major ones over the following days. All these sites would be major attractions in their own right anywhere else, but in Angkor there is simply too much for the regular visitor to take in, but since we're not regular visitors we aimed to try our best regardless!

 

Our fourth stop was East Mebon, another of Angkor's earlier temples very similar in style and design to nearby Pre Rup (a short distance directly south) and likewise also originally built as a Hindu shrine to the god Shiva. The temple dates back to the 10th century and is built of a mixture of laterite blocks, brickwork for the towers and finely carved sandstone for lintels and doorways.

 

The main structure forms another pyramid-like arrangement with three main terraces rising to the main platform with a group of towers on top. There is some fine sculpture to seek out here, particularly the vividly carved reliefs that adorn the lintels of many of the doorways into the towers, and the striking stone elephants that stand at the corners of the terraces below.

 

en.wikipedia.org/wiki/East_Mebon

Santa Chiara is a religious complex in Naples, Italy, that includes the Church of Santa Chiara, a monastery, tombs and an archeological museum. The Basilica church of Santa Chiara faces Via Benedetto Croce, which is the easternmost leg of Via Spaccanapoli. The church facade of Santa Chiara is diagonally across from the church of Gesù Nuovo.

 

The double monastic complex was built in 1313–1340 by Queen Sancha of Majorca and her husband King Robert of Naples, who is also buried in the complex.[1] The original church was in traditional Provençal-Gothic style, but was decorated in the 17th century in Baroque style by Domenico Antonio Vaccaro. After the edifice was partially destroyed by a fire after the Allied bombings during World War II, it was brought back to the alleged original state by a disputed restoration, which was completed in 1953.

The large rectangular building is 110.5 m long inside the walls, and 33 m wide. The walls of the nave are 47.5 m tall, and the nave itself is 82 m long. There are nine lateral chapels on each side of the nave, the roofs of the chapels are vaulted, and they support the gallery that runs the length of the nave. Above the gallery are the lancet windows of the clerestory. An unusual feature of the building is that the lateral chapels are absorbed into the body of the church, giving Santa Chiara its distinctive rectangular appearance. Another unusual feature of the building is the fact that the church does not have an apse, after the lateral chapels there is a section of the church with the high altar in the centre, flanked by the rectangular friar's choirs on either side. Behind the altar is the tomb of King Robert, behind that is a wall separating the main body of the church from the nuns' choir.[1]

The wall between the nave of the church and the retrochoir is penetrated by three screened grilles through which the nuns could observe the mass, while being invisible to anybody in the nave. There are also four windows in the wall which mirror the four windows on the exterior of the church. There is a large stained glass lancet window above the altar. Above this is a triangular pattern are three rose windows. At the apex of the point of the roof, above the level of the wooden beams of the ceiling is a fourth, smaller, rose window. The nuns choir is different in plan from the main body of the church, with two large piers supported by rib vaults dividing the space into three sections. Santa Chiara was the largest Clarissan church ever built and it was the first Clarissan church built where the nuns in their choir would have been able to view the performance of Mass.[1]

The bell tower, separated from the main edifice, was begun in 1328 but was completed only in Renaissance times.

Up on the South Downs above Steyning this afternoon.

People pictures from the Goodwood Revival

The ceiling of the Hypostyle Hall at Dendera Temple is enriched with an incredible amount of figurative detail carved in low relief and painted in subtle shades against a blue background. The subjects include numerous deities and hybrid figures (some familiar, others much less so) and even astrological elements, such as recognisable figures from the zodiac.

 

Over the centuries the ceiling had become so darkened by dirt and soot to become heavily obscured and hard to read, and this is how I saw it for the first time in the 1990s, when many visitors probably missed it altogether. Now it has been fully cleaned and restored it shines again not only as one of the glories of the temple but one of the most remarkable surviving decorative schemes of ancient Egypt. The contrast with its previous blackened, unrestored condition is dramatic, giving an entirely different impression from our previous visit.

 

The Temple of Hathor at Dendera is one of Egypt's best preserved and most beautiful ancient shrines. This magnificent edifice dates to the Ptolemaic period, late in Egyptian history, though the site long had been the cult centre for the goddess Hathor for centuries before (the earliest extant remains date to c360BC but a temple is recorded here as far back as c2250BC). Most of the main building dates to the reigns of the last Cleopatras and further decoration and building work within the complex continued in the Roman period up to the reign of Trajan.

 

The dominant structure in the complex is the Temple of Hathor, an enormous structure with a rectangular facade punctuated by the Hathor-headed columns of the hypostyle hall within. This hall is an architectural wonder, a masterpiece of ancient Egyptian design and decoration, which covers every surface and has been recently cleaned, revealing a superb astrological ceiling in all its original vibrant colours.

 

Sadly there was much iconoclasm here during the early Christian period and most of the reliefs of the walls and pillars have been defaced. Worse still is the damage to the 24 Hathor-head capitals: not one of the nearly a hundred huge faces of the goddess that once smiled down on this hall has been left unblemished, most with their features cruelly chiselled away.

 

The main temple building is otherwise structurally intact, and extends into further halls and chapels beyond, again with much relief decoration (much of which is again defaced). In one corner is an entrance to a crypt below, an unusual feature in Egyptian temple architecture consisting of several narrow passages adorned with carved relief decoration in good condition.

 

There are further sanctuaries and chapels above on the roof of the temple, accessed by a decorated staircase and including the room where the famous Dendera Zodiac was formerly located (today its place in the ceiling taken by a cast of the original, now displayed in Paris). The highest part of the roof complex is no longer accessible to tourists, but I can still recall making the ascent there on our first visit in 1992.

 

Several other buildings surround the main temple, the most impressive of which is the mammisi or 'birth-house'. This consists of a large rectangluar hall surrounded by a colonnade near the entrance to the site and has some well preserved relief decoration on its exterior. Most of this structure dates to the Roman period, but the ruins of its predecessor built under Nectanebo II (Egypt's last native pharoah) stand nearby.

 

Dendera temple is one of the most rewarding in Egypt and shouldn't be missed. It is one of the most complete and evocative ancient monuments in the country and its recent restoration has revealed a surprisingly extensive amount of colour surviving within (we were amazed by the dramatic contrast with the soot-blackened ceiling we'd beheld on our previous visit in the 1990s). Despite its relative youth (in Egyptian terms at least!) it is easily one of my favourite sites in Egypt.

 

en.wikipedia.org/wiki/Dendera_Temple_complex

Chitra, also spelled as Citra, is an Indian genre of art that includes painting, sketch and any art form of delineation. The earliest mention of the term Chitra in the context of painting or picture is found in some of the ancient Sanskrit texts of Hinduism and Pali texts of Buddhism

 

NOMENCLATURE

Chitra (IAST: Citra, चित्र) is a Sanskrit word that appears in the Vedic texts such as hymns 1.71.1 and 6.65.2 of the Rigveda. There, and other texts such as Vajasaneyi Samhita, Taittiriya Samhita, Satapatha Brahmana and Tandya Brahmana, Chitra means "excellent, clear, bright, colored, anything brightly colored that strikes the eye, brilliantly ornamented, extraordinary that evokes wonder". In the Mahabharata and the Harivamsa, it means "picture, sktech, dilineation", and is presented as a genre of kala (arts). Many texts generally dated to the post-4th-century BCE period, use the term Chitra in the sense of painting, and Chitrakara as a painter. For example, the Sanskrit grammarian Panini in verse 3.2.21 of his Astadhyayi highlights the word chitrakara in this sense. Halls and public spaces to display paintings are called chitrasalas, and the earliest known mention of these are found in the Ramayana and the Mahabharata.

 

A few Indian regional texts such as Kasyapa silpa refer to painting by others words. For example, abhasa – which literally means "semblance, shining forth", is used in Kasyapa-shilpa to mean as a broader category of painting, of which chitra is one of three types. The verses in section 4.4 of the Kasyapa-silpa state that there are three types of images – those which are immovable (walls, floor, terracota, stucco), movable, and those which are both movable-immovable (stone, wood, gems).[5] In each of these three, states Kasyapa-shipa, are three classes of expression – ardhacitra, citra, and citra-abhasa. Ardhacitra is an art form where a high relief is combined with painting and parts of the body is not seen (it appears to be emerging out of the canvas). The Citra is the form of picture artwork where the whole is represented with or without integrating a relief. Citrabhasha is the form where an image is represented on a canvas or wall with colors (painting). However, states Commaraswamy, the word Abhasa has other meanings depending on the context. For example, in Hindu texts on philosophy, it implies the "field of objective experience" in the sense of the intellectual image internalized by a person during a reading of a subject (such as an epic, tale or fiction), or one during a meditative spiritual experience.

 

In some Buddhist and Hindu texts on methods to prepare a manuscript (palm leaf) or a composition on a cloth, the terms lekhya and alekhya are also used in the context of a chitra. More specifically, alekhya is the space left while writing a manuscript leaf or cloth, where the artist aims to add a picture or painting to illustrate the text.

 

HISTORY

The earliest explicit reference to painting in an Indian text is found in verse 4.2 of the Maitri Upanishad where it uses the phrase citrabhittir or "like a painted wall". The Indian art of painting is also mention in a number of Buddhist Pali suttas, but with the modified spelling of Citta. This term is found in the context of either a painting, or painter, or painted-hall (citta-gara) in Majjhima Nikaya 1.127, Samyutta Nikaya 2.101 and 3.152, Vinaya 4.289 and others. Among the Jain texts, it is mentioned in Book 2 of the Acaranga Sutra as it explains that Jaina monk should not indulge in the pleasures of watching a painting.

 

The Kamasutra, broadly accepted to have been complete by about the 4th-century CE, recommends that the young man should surprise the girl he courts with gifts of color boxes and painted scrolls. The Viddhasalabhanjika – another Hindu kama- and kavya–text uses chitra-simile in verse 1.16, as "pictures painted by the god of love, with the brush of the mind and the canvas of the heart".

 

The nature of a chitra (painting), how the viewer's mind projects a two dimensional artwork into a three dimensional representation, is used by Asanga in Mahayana Sutralamkara – a 3rd to 5th-century Sanskrit text of the Mahayana Buddhist tradition, to explain "non-existent imagination" as follows:

 

Just as in a picture painted according to rules, there are neither projections nor depressions and yet we see it in three dimensions, so in the non-existent imagination there is no phenomenal differentiation, and yet we behold it.

— Mahayana Sutralamkara 13.7, Translated in French by Sylvain Levi

 

According to Yoko Taniguchi and Michiyo Mori, the art of painting the caves at the c. 6th-century Buddhas of Bamiyan site in Afghanistan, destroyed by the Taliban Muslims in the late 1990s, were likely introduced to this region from India along with the literature on early Buddhism.

 

TEXTS

There are many important dedicated Indian treatises on chitra. Some of these are chapters within a larger encyclopedia-like text. These include:

 

Chitrasutras, chapters 35–43 within the Hindu text Vishnudharmottara Purana (the standard, and oft referred to text in the Indian tradition)

Chitralaksana of Nagnajit (a classic on classical painting, 5th-century CE or earlier making it the oldest known text on Indian painting; but the Sanskrit version has been lost, only version available is in Tibet and it states that it is a translation of a Sanskrit text)

Samarangana Sutradhara (mostly architecture treatise, contains a large section on paintings)

Aparajitaprccha (mostly architecture treatise, contains a large section on paintings)

Manasollasa (an encyclopedia, contains chapters on paintings)

Abhilashitartha chinatamani

Sivatatva ratnakara

Chitra Kaladruma

Silpa ratna

Narada silpa

Sarasvati silpa

Prajapati silpa

Kasyapa silpa

 

These and other texts on chitra not only discuss the theory and practice of painting, some of them include discussions on how to become a painter, the diversity and the impact of a chitra on viewers, of aesthetics, how the art of painting relates to other arts (kala), methods of preparing the canvas or wall, methods and recipes to make color pigments. For example, the 10th-century Chitra Kaladruma presents recipe for making red color paint from the resin of lac insects. Other colors for the historic frescoes found in India, such as those in the Ajanta Caves, were obtained from nature. They mention earthy and mineral (inorganic) colorants such as yellow and red ochre, orpigment, green celadonite and ultramarine blue (lapis lazuli). The use of organic colorants prepared per a recipe in these texts have been confirmed through residue analysis and modern chromatographic techniques.

 

THEORY

The Indian concepts of painting are described in a range of texts called the shilpa shastras. These typically begin by attributing this art to divine sources such as Vishvakarma and ancient rishis (sages) such as Narayana and Nagnajit, weaving some mythology, highlighting chitra as a means to express ideas and beauty along with other universal aspects, then proceed to discuss the theory and practice of painting, sketching and other related arts. Manuscripts of many these texts are found in India, while some are known to be lost but are found outside India such as in Tibet and Nepal. Among these are the Citrasutras in the 6th-century Visnudharmottara Purana manuscripts discovered in India, and the Citralaksana manuscript discovered in Tibet (lost in India). This theory include early Indian ideas on how to prepare a canvas or substrate, measurement, proportion, stance, color, shade, projection, the painting's interaction with light, the viewer, how to captivate the mind, and other ideas.

 

According to the historic Indian tradition, a successful and impactful painting and painter requires a knowledge of the subject – either mythology or real life, as well as a keen sense of observation and knowledge of nature, human behavior, dance, music, song and other arts. For example, section 3.2 of Visnudharmottara Purana discusses these requirements and the contextual knowledge needed in chitra and the artist who produces it. The Chitrasutras in the Vishnudharmottara Purana state that the sculpture and painting arts are related, with the phrase "as in Natya, so in Citra". This relationship links them in rasa (aesthetics) and as forms of expression.

 

THE PAINTING

A chitra is a form of expression and communication. According to Aparajitaprccha – a 12th-century text on arts and architecture, just like the water reflects the moon, a chitra reflects the world. It is a rupa (form) of how the painter sees or what the painter wants the viewer to observe or feel or experience.

 

A good painting is one that is alive, breathing, draws in and affects the viewer. It captivates the minds of viewers, despite their diversity. Installed in a sala (hall or room), it enlivens the space.

 

The ornaments of a painting are its lines, shading, decoration and colors, states the 6th-century Visnudharmottara Purana. It states that there are eight gunas (merits, features) of a chitra that the artist must focus on: posture; proportion; the use of the plumb line; charm; detail (how much and where); verisimilitude; kshaya (loss, foreshortening) and; vrddhi (gain). Among the dosas (demerits, faults) of a painting and related arts, states Chitrasutra, are lines that are weak or thick, absence of variety, errors in scale (oversized eyes, lips, cheeks), inconsistency across the canvas, deviations from the rules of proportion, improper posture or sentiment, and non-merging of colors.

 

LIMBS OF THE PAINTING

Two historical sets called "chitra anga", or "limbs of painting" are found in Indian texts. According to the Samarangana Sutradhara – an 11th-century Sanskrit text on Hindu architecture and arts, a painting has eight limbs:

 

Vartika – manufacture of brushes

Bhumibandhana – preparation of base, plaster, canvas

Rekhakarma – sketching

Varnakarma – coloring

Vartanakarma – shading

lekhakarana – outlining

Dvikakarma – second and final lining

Lepyakarma – final coating

 

According to Yashodhara's Jayamangala, a Sanskrit commentary on Kamasutra, there are sadanga (six limbs)[note 5] in the art of alekhyam and chitra (drawing and painting):

 

Rupa-bhedah, or form distinction; this requires a knowledge of characteristic marks, diversity, manifested forms that distinguish states of something in the same genus/class

Pramanani, or measure; requires knowledge of measurement and proportion rules (talamana)

Bhava yojanam, or emotion and its joining with other parts of the painting; requires understanding and representing the mood of the subject

Lavanya yojanam, or rasa, charm; requires understanding and representing the inner qualities of the subject

Sadrsyam, or resemblance; requires knowledge of visual correspondence across the canvas

Varnika-bhanga or color-pigment-analysis; requires knowledge how colors distribute on the canvas and how they visually impact the viewer.

 

These six limbs are arranged stylistically in two ways. First as a set of compound (Rupa-bhedah and Varnika-bhanda), a set of joining (middle two yojnam), and a set of single words (Pramanani and Sadrsyam). Second, states Victor Mair, the six limbs in this Hindu text are paired in a set of differentiation skills (first two), then a pair of aesthetic skills, and finally a pair of technical skills. These limbs parallel the 12th-century Six principles of Chinese painting of Xie He. {refn|group=note|The Hua Chi of Teng Ch'un, a 12th-century Chinese text, mentions the Buddhist temple of Nalanda with frescoes about the Buddha painted inside. It states that the Indian Buddhas look different from those painted by Chinese, as the Indian paintings have Buddha with larger eyes, their ears are curiously stretched and the Buddhas have their right shoulder bare. It then states that the artists first make a drawing of the picture, then paint a vermilion or gold colored base. It also mentions the use of ox-glue and a gum produced from peach trees and willow juice, with the artists preferring the latter. According to Coomaraswamy, the ox-glue in the Indian context mentioned in the Chinese text is probably the same as the recipe found in the Sanskrit text Silparatna, one where the base medium is produced from boiling buffalo skin in milk, followed by drying and blending process.

 

The six limbs in Jayamangala likely reflect the earliest and more established Hindu tradition for chitra. This is supported by the Chitrasutras found in the Vishnudharmottara Purana. They explicitly mention pramanani and lavanya as key elements of a painting, as well as discuss the other four of the six limbs in other sutras. The Chitrasutra chapters are likely from about the 4th or 5th-century. Numerous other Indian texts touch upon the elements or aspects of a chitra. For example, the Aparajitaprccha states that the essential elements of a painting are: citrabhumi (background), the rekha (lines, sketch), the varna (color), the vartana (shading), the bhusana (decoration) and the rasa (aesthetic experience).

 

THE PAINTER

The painter (chitrakara, rupakara) must master the fundamentals of measurement and proportions, state the historic chitra texts of India. According to these historic texts, the expert painter masters the skills in measurement, characteristics of subjects, attributes, form, relative proportion, ornament and beauty, states Isabella Nardi – a scholar known for her studies on chitra text and traditions of India. According to the Chitrasutras, a skilled painter needs practice, and is one who is able to paint neck, hands, feet, ears of living beings without ornamentation, as well as paint water waves, flames, smoke, and garments as they get affected by the speed of wind. He paints all types of scenes, ranging from dharma, artha and kama. A painter observes, then remembers, repeating this process till his memory has all the details he needs to paint, states Silparatna. According to Sivatattva Ratnakara, he is well versed in sketching, astute with measurements, skilled in outlining (hastalekha), competent with colors, and ready to diligently mix and combine colors to create his chitra. The painter is a creative person, with an inner sense of rasa (aesthetics).

 

THE VIEWER

The painter should consider the diversity of viewers, states the Indian tradition of chitra. The experts and critics with much experience with paintings study the lines, shading and aesthetics, the uninitiated visitors and children enjoy the vibrancy of colors, while women tend to be attracted to the ornamentation of form and the emotions. A successful painter tends to captivate a variety of minds. A painter should remember that the visual and aesthetic impact of a painting triggers different responses in different audiences.

 

The Silparatna – a Sanskrit text on the arts, states that the painting should reflect its intended place and purpose. A theme suitable for a palace or gateway is different from that in a temple or the walls of a home. Scenes of wars, misery, death and suffering are not suitable paintings within homes, but these can be important in a chitrasala (museum with paintings). Auspicious paintings with beautiful colors such as those that cheer and enliven a room are better for homes, states Silparatna.

 

PRACITICE

According to the art historian Percy Brown, the painting tradition in India is ancient and the persuasive evidence are the oldest known murals at the Jogimara caves. The mention of chitra and related terms in the pre-Buddhist Vedic era texts, the chitra tradition is much older. It is very likely, states Brown, the pre-Buddhist structures had paintings in them. However, the primary building material in ancient India was wood, the colors were organic materials and natural pigments, which when combined with the tropical weather in India would naturally cause the painting to fade, damage and degrade over the centuries. It is not surprising, therefore, that sample paintings and historic evidence for chitra practice are unusual. The few notable surviving examples of chitra are found hidden in caves, where they would be naturally preserved a bit better, longer and would be somewhat protected from the destructive effects of wind, dust, water and biological processes.

Some notable, major surviving examples of historic paintings include:

 

Murals at Jogimara cave (eight panels of murals, with a Brahmi inscription, 2nd or 1st century BCE, Hindu), oldest known ceiling paintings in India in remote Ramgarh hills of northern Chhattisgarh, below on wall of this cave is a Brahmi inscription in Magadhi language about a girl named Devadasi and a boy named Devadina (either they were lovers and wrote a love-graffiti per one translation, or they were partners who together converted natural caves here into a theatre with painted walls per another translation)

 

Mural at Sitabhinji Group of Rock Shelters (c. 400 CE Ravanachhaya mural with an inscription, near a Shiva temple in remote Odisha, a non-religious painting), the oldest surviving example of a tempera painting in eastern states of India

 

Murals at Ajanta caves (Jataka tales, Buddhist), 5th-century CE, Maharashtra

Murals at Badami Cave Temples (Hindu), 6th-century CE, Karnataka (secular paintings along with one of the earliest known painting of a Hindu legend about Shiva and Parvati inside a Vaishnava cave)

Murals at Bagh caves (Hallisalasya dance, Buddhist or Hindu), Madhya Pradesh

Murals at Ellora caves (Flying vidyadharas, Jain), Maharashtra

Frescoes at Sittanavasal cave (Nature scenes likely representing places of Tirthankara sermons, Jain), Tamil Nadu

Frescoes at Thirunadhikkara cave temple (Flowers and a woman, likely a scene of puja offering to Ganesha, another of Vishnu, Hindu), Travancore region, Kerala-Tamil Nadu

Paintings at the Brihadisvara temple (Dancer, Hindu), Tamil Nadu

Manuscript paintings (numerous states such as Gujarat, Kashmir, Kerala, Odisha, Assam; also Nepal, Tibet; Buddhist, Jain, Hindu

Vijayanagara temples (Hindu), Karnataka

Chidambaram temple (Hindu), Tamil Nadu

Chitrachavadi (Hindu, a choultry–mandapa near Madurai with Ramayana frescoes)

Pahari paintings (Hindu), Himachal Pradesh and nearby regions

Rajput paintings (Hindu), Rajasthan

Deccan paintings (Hindu, Jain)

Kerala paintings (Hindu)

Telangana paintings (Hindu)

Mughal paintings (Indo-Islamic)

 

CONTEMPORARY CULTURE

Kalamkari (Hindu)

Pattas (Jain, Hindu)

 

WIKIPEDIA

Legong is a form of Balinese dance. It is a refined dance form characterized by intricate finger movements, complicated footwork, and expressive gestures and facial expressions.

 

An extremely basic definition of legong is a dance traditionally performed by pre-pubescent girls in the palaces of feudal Bali.

 

One translation is that the word is made up of two words. Lega meaning happy and Ing wong meaning person – put them together and you get: “something that makes people happy”. Another one is oleg meaning dance and gong meaning gamelan, the music that accompanies the dance.

 

Legong probably originated in the 19th century as royal entertainment. Today the most common legong dance is Legong Keraton, so named by the Sultanate of Keraton Surakarta when the music and dance composer and genius I Wayan Lotring from Kuta was invited to perform in the 1920s with his Gamelan Pelegongan group in the keraton (palace) in Surakarta.

 

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Bali is an island and province of Indonesia. The province includes the island of Bali and a few smaller neighbouring islands, notably Nusa Penida, Nusa Lembongan, and Nusa Ceningan. It is located at the westernmost end of the Lesser Sunda Islands, between Java to the west and Lombok to the east. Its capital of Denpasar is located at the southern part of the island.

 

With a population of 3,890,757 in the 2010 census, and 4,225,000 as of January 2014, the island is home to most of Indonesia's Hindu minority. According to the 2010 Census, 83.5% of Bali's population adhered to Balinese Hinduism, followed by 13.4% Muslim, Christianity at 2.5%, and Buddhism 0.5%.

 

Bali is a popular tourist destination, which has seen a significant rise in numbers since the 1980s. It is renowned for its highly developed arts, including traditional and modern dance, sculpture, painting, leather, metalworking, and music. The Indonesian International Film Festival is held every year in Bali.

 

Bali is part of the Coral Triangle, the area with the highest biodiversity of marine species. In this area alone over 500 reef building coral species can be found. For comparison, this is about 7 times as many as in the entire Caribbean. There is a wide range of dive sites with high quality reefs, all with their own specific attractions. Many sites can have strong currents and swell, so diving without a knowledgeable guide is inadvisable. Most recently, Bali was the host of the 2011 ASEAN Summit, 2013 APEC and Miss World 2013.

 

HISTORY

ANCIENT

Bali was inhabited around 2000 BC by Austronesian people who migrated originally from Southeast Asia and Oceania through Maritime Southeast Asia. Culturally and linguistically, the Balinese are closely related to the people of the Indonesian archipelago, Malaysia, the Philippines, and Oceania. Stone tools dating from this time have been found near the village of Cekik in the island's west.

 

In ancient Bali, nine Hindu sects existed, namely Pasupata, Bhairawa, Siwa Shidanta, Waisnawa, Bodha, Brahma, Resi, Sora and Ganapatya. Each sect revered a specific deity as its personal Godhead.

 

Inscriptions from 896 and 911 don't mention a king, until 914, when Sri Kesarivarma is mentioned. They also reveal an independent Bali, with a distinct dialect, where Buddhism and Sivaism were practiced simultaneously. Mpu Sindok's great granddaughter, Mahendradatta (Gunapriyadharmapatni), married the Bali king Udayana Warmadewa (Dharmodayanavarmadeva) around 989, giving birth to Airlangga around 1001. This marriage also brought more Hinduism and Javanese culture to Bali. Princess Sakalendukirana appeared in 1098. Suradhipa reigned from 1115 to 1119, and Jayasakti from 1146 until 1150. Jayapangus appears on inscriptions between 1178 and 1181, while Adikuntiketana and his son Paramesvara in 1204.

 

Balinese culture was strongly influenced by Indian, Chinese, and particularly Hindu culture, beginning around the 1st century AD. The name Bali dwipa ("Bali island") has been discovered from various inscriptions, including the Blanjong pillar inscription written by Sri Kesari Warmadewa in 914 AD and mentioning "Walidwipa". It was during this time that the people developed their complex irrigation system subak to grow rice in wet-field cultivation. Some religious and cultural traditions still practised today can be traced to this period.

 

The Hindu Majapahit Empire (1293–1520 AD) on eastern Java founded a Balinese colony in 1343. The uncle of Hayam Wuruk is mentioned in the charters of 1384-86. A mass Javanese emigration occurred in the next century.

 

PORTUGUESE CONTACTS

The first known European contact with Bali is thought to have been made in 1512, when a Portuguese expedition led by Antonio Abreu and Francisco Serrão sighted its northern shores. It was the first expedition of a series of bi-annual fleets to the Moluccas, that throughout the 16th century usually traveled along the coasts of the Sunda Islands. Bali was also mapped in 1512, in the chart of Francisco Rodrigues, aboard the expedition. In 1585, a ship foundered off the Bukit Peninsula and left a few Portuguese in the service of Dewa Agung.

 

DUTCH EAST INDIA

In 1597 the Dutch explorer Cornelis de Houtman arrived at Bali, and the Dutch East India Company was established in 1602. The Dutch government expanded its control across the Indonesian archipelago during the second half of the 19th century (see Dutch East Indies). Dutch political and economic control over Bali began in the 1840s on the island's north coast, when the Dutch pitted various competing Balinese realms against each other. In the late 1890s, struggles between Balinese kingdoms in the island's south were exploited by the Dutch to increase their control.

 

In June 1860 the famous Welsh naturalist, Alfred Russel Wallace, travelled to Bali from Singapore, landing at Buleleng on the northcoast of the island. Wallace's trip to Bali was instrumental in helping him devise his Wallace Line theory. The Wallace Line is a faunal boundary that runs through the strait between Bali and Lombok. It has been found to be a boundary between species of Asiatic origin in the east and a mixture of Australian and Asian species to the west. In his travel memoir The Malay Archipelago, Wallace wrote of his experience in Bali:

 

I was both astonished and delighted; for as my visit to Java was some years later, I had never beheld so beautiful and well-cultivated a district out of Europe. A slightly undulating plain extends from the seacoast about ten or twelve miles inland, where it is bounded by a fine range of wooded and cultivated hills. Houses and villages, marked out by dense clumps of coconut palms, tamarind and other fruit trees, are dotted about in every direction; while between them extend luxurious rice-grounds, watered by an elaborate system of irrigation that would be the pride of the best cultivated parts of Europe.

 

The Dutch mounted large naval and ground assaults at the Sanur region in 1906 and were met by the thousands of members of the royal family and their followers who fought against the superior Dutch force in a suicidal puputan defensive assault rather than face the humiliation of surrender. Despite Dutch demands for surrender, an estimated 200 Balinese marched to their death against the invaders. In the Dutch intervention in Bali, a similar massacre occurred in the face of a Dutch assault in Klungkung.

 

AFTERWARD THE DUTCH GOVERNORS

exercised administrative control over the island, but local control over religion and culture generally remained intact. Dutch rule over Bali came later and was never as well established as in other parts of Indonesia such as Java and Maluku.

 

n the 1930s, anthropologists Margaret Mead and Gregory Bateson, artists Miguel Covarrubias and Walter Spies, and musicologist Colin McPhee all spent time here. Their accounts of the island and its peoples created a western image of Bali as "an enchanted land of aesthetes at peace with themselves and nature." Western tourists began to visit the island.

 

Imperial Japan occupied Bali during World War II. It was not originally a target in their Netherlands East Indies Campaign, but as the airfields on Borneo were inoperative due to heavy rains, the Imperial Japanese Army decided to occupy Bali, which did not suffer from comparable weather. The island had no regular Royal Netherlands East Indies Army (KNIL) troops. There was only a Native Auxiliary Corps Prajoda (Korps Prajoda) consisting of about 600 native soldiers and several Dutch KNIL officers under command of KNIL Lieutenant Colonel W.P. Roodenburg. On 19 February 1942 the Japanese forces landed near the town of Senoer [Senur]. The island was quickly captured.

 

During the Japanese occupation, a Balinese military officer, Gusti Ngurah Rai, formed a Balinese 'freedom army'. The harshness of war requisitions made Japanese rule more resented than Dutch rule. Following Japan's Pacific surrender in August 1945, the Dutch returned to Indonesia, including Bali, to reinstate their pre-war colonial administration. This was resisted by the Balinese rebels, who now used recovered Japanese weapons. On 20 November 1946, the Battle of Marga was fought in Tabanan in central Bali. Colonel I Gusti Ngurah Rai, by then 29 years old, finally rallied his forces in east Bali at Marga Rana, where they made a suicide attack on the heavily armed Dutch. The Balinese battalion was entirely wiped out, breaking the last thread of Balinese military resistance.

 

INDIPENDENCE FROM THE DUTCH

In 1946, the Dutch constituted Bali as one of the 13 administrative districts of the newly proclaimed State of East Indonesia, a rival state to the Republic of Indonesia, which was proclaimed and headed by Sukarno and Hatta. Bali was included in the "Republic of the United States of Indonesia" when the Netherlands recognised Indonesian independence on 29 December 1949.

 

CONTEMPORARY

The 1963 eruption of Mount Agung killed thousands, created economic havoc and forced many displaced Balinese to be transmigrated to other parts of Indonesia. Mirroring the widening of social divisions across Indonesia in the 1950s and early 1960s, Bali saw conflict between supporters of the traditional caste system, and those rejecting this system. Politically, the opposition was represented by supporters of the Indonesian Communist Party (PKI) and the Indonesian Nationalist Party (PNI), with tensions and ill-feeling further increased by the PKI's land reform programs. An attempted coup in Jakarta was put down by forces led by General Suharto.

 

The army became the dominant power as it instigated a violent anti-communist purge, in which the army blamed the PKI for the coup. Most estimates suggest that at least 500,000 people were killed across Indonesia, with an estimated 80,000 killed in Bali, equivalent to 5% of the island's population. With no Islamic forces involved as in Java and Sumatra, upper-caste PNI landlords led the extermination of PKI members.

 

As a result of the 1965/66 upheavals, Suharto was able to manoeuvre Sukarno out of the presidency. His "New Order" government reestablished relations with western countries. The pre-War Bali as "paradise" was revived in a modern form. The resulting large growth in tourism has led to a dramatic increase in Balinese standards of living and significant foreign exchange earned for the country. A bombing in 2002 by militant Islamists in the tourist area of Kuta killed 202 people, mostly foreigners. This attack, and another in 2005, severely reduced tourism, producing much economic hardship to the island.

 

GEOGRAPHY

The island of Bali lies 3.2 km east of Java, and is approximately 8 degrees south of the equator. Bali and Java are separated by the Bali Strait. East to west, the island is approximately 153 km wide and spans approximately 112 km north to south; administratively it covers 5,780 km2, or 5,577 km2 without Nusa Penida District, its population density is roughly 750 people/km2.

 

Bali's central mountains include several peaks over 3,000 metres in elevation. The highest is Mount Agung (3,031 m), known as the "mother mountain" which is an active volcano rated as one of the world's most likely sites for a massive eruption within the next 100 years. Mountains range from centre to the eastern side, with Mount Agung the easternmost peak. Bali's volcanic nature has contributed to its exceptional fertility and its tall mountain ranges provide the high rainfall that supports the highly productive agriculture sector. South of the mountains is a broad, steadily descending area where most of Bali's large rice crop is grown. The northern side of the mountains slopes more steeply to the sea and is the main coffee producing area of the island, along with rice, vegetables and cattle. The longest river, Ayung River, flows approximately 75 km.

 

The island is surrounded by coral reefs. Beaches in the south tend to have white sand while those in the north and west have black sand. Bali has no major waterways, although the Ho River is navigable by small sampan boats. Black sand beaches between Pasut and Klatingdukuh are being developed for tourism, but apart from the seaside temple of Tanah Lot, they are not yet used for significant tourism.

 

The largest city is the provincial capital, Denpasar, near the southern coast. Its population is around 491,500 (2002). Bali's second-largest city is the old colonial capital, Singaraja, which is located on the north coast and is home to around 100,000 people. Other important cities include the beach resort, Kuta, which is practically part of Denpasar's urban area, and Ubud, situated at the north of Denpasar, is the island's cultural centre.

 

Three small islands lie to the immediate south east and all are administratively part of the Klungkung regency of Bali: Nusa Penida, Nusa Lembongan and Nusa Ceningan. These islands are separated from Bali by the Badung Strait.

 

To the east, the Lombok Strait separates Bali from Lombok and marks the biogeographical division between the fauna of the Indomalayan ecozone and the distinctly different fauna of Australasia. The transition is known as the Wallace Line, named after Alfred Russel Wallace, who first proposed a transition zone between these two major biomes. When sea levels dropped during the Pleistocene ice age, Bali was connected to Java and Sumatra and to the mainland of Asia and shared the Asian fauna, but the deep water of the Lombok Strait continued to keep Lombok Island and the Lesser Sunda archipelago isolated.

 

CLIMATE

Being just 8 degrees south of the equator, Bali has a fairly even climate year round.

 

Day time temperatures at low elevations vary between 20-33⁰ C although it can be much cooler than that in the mountains. The west monsoon is in place from approximately October to April and this can bring significant rain, particularly from December to March. Outside of the monsoon period, humidity is relatively low and any rain unlikely in lowland areas.

 

ECOLOGY

Bali lies just to the west of the Wallace Line, and thus has a fauna that is Asian in character, with very little Australasian influence, and has more in common with Java than with Lombok. An exception is the yellow-crested cockatoo, a member of a primarily Australasian family. There are around 280 species of birds, including the critically endangered Bali myna, which is endemic. Others Include barn swallow, black-naped oriole, black racket-tailed treepie, crested serpent-eagle, crested treeswift, dollarbird, Java sparrow, lesser adjutant, long-tailed shrike, milky stork, Pacific swallow, red-rumped swallow, sacred kingfisher, sea eagle, woodswallow, savanna nightjar, stork-billed kingfisher, yellow-vented bulbul and great egret.

 

Until the early 20th century, Bali was home to several large mammals: the wild banteng, leopard and the endemic Bali tiger. The banteng still occurs in its domestic form, whereas leopards are found only in neighbouring Java, and the Bali tiger is extinct. The last definite record of a tiger on Bali dates from 1937, when one was shot, though the subspecies may have survived until the 1940s or 1950s. The relatively small size of the island, conflict with humans, poaching and habitat reduction drove the Bali tiger to extinction. This was the smallest and rarest of all tiger subspecies and was never caught on film or displayed in zoos, whereas few skins or bones remain in museums around the world. Today, the largest mammals are the Javan rusa deer and the wild boar. A second, smaller species of deer, the Indian muntjac, also occurs. Saltwater crocodiles were once present on the island, but became locally extinct sometime during the last century.

 

Squirrels are quite commonly encountered, less often is the Asian palm civet, which is also kept in coffee farms to produce Kopi Luwak. Bats are well represented, perhaps the most famous place to encounter them remaining the Goa Lawah (Temple of the Bats) where they are worshipped by the locals and also constitute a tourist attraction. They also occur in other cave temples, for instance at Gangga Beach. Two species of monkey occur. The crab-eating macaque, known locally as "kera", is quite common around human settlements and temples, where it becomes accustomed to being fed by humans, particularly in any of the three "monkey forest" temples, such as the popular one in the Ubud area. They are also quite often kept as pets by locals. The second monkey, endemic to Java and some surrounding islands such as Bali, is far rarer and more elusive is the Javan langur, locally known as "lutung". They occur in few places apart from the Bali Barat National Park. They are born an orange colour, though by their first year they would have already changed to a more blackish colouration. In Java however, there is more of a tendency for this species to retain its juvenile orange colour into adulthood, and so you can see a mixture of black and orange monkeys together as a family. Other rarer mammals include the leopard cat, Sunda pangolin and black giant squirrel.

 

Snakes include the king cobra and reticulated python. The water monitor can grow to at least 1.5 m in length and 50 kg and can move quickly.

 

The rich coral reefs around the coast, particularly around popular diving spots such as Tulamben, Amed, Menjangan or neighbouring Nusa Penida, host a wide range of marine life, for instance hawksbill turtle, giant sunfish, giant manta ray, giant moray eel, bumphead parrotfish, hammerhead shark, reef shark, barracuda, and sea snakes. Dolphins are commonly encountered on the north coast near Singaraja and Lovina.

 

A team of scientists conducted a survey from 29 April 2011 to 11 May 2011 at 33 sea sites around Bali. They discovered 952 species of reef fish of which 8 were new discoveries at Pemuteran, Gilimanuk, Nusa Dua, Tulamben and Candidasa, and 393 coral species, including two new ones at Padangbai and between Padangbai and Amed. The average coverage level of healthy coral was 36% (better than in Raja Ampat and Halmahera by 29% or in Fakfak and Kaimana by 25%) with the highest coverage found in Gili Selang and Gili Mimpang in Candidasa, Karangasem regency.

 

Many plants have been introduced by humans within the last centuries, particularly since the 20th century, making it sometimes hard to distinguish what plants are really native.[citation needed] Among the larger trees the most common are: banyan trees, jackfruit, coconuts, bamboo species, acacia trees and also endless rows of coconuts and banana species. Numerous flowers can be seen: hibiscus, frangipani, bougainvillea, poinsettia, oleander, jasmine, water lily, lotus, roses, begonias, orchids and hydrangeas exist. On higher grounds that receive more moisture, for instance around Kintamani, certain species of fern trees, mushrooms and even pine trees thrive well. Rice comes in many varieties. Other plants with agricultural value include: salak, mangosteen, corn, kintamani orange, coffee and water spinach.

 

ENVIRONMENT

Some of the worst erosion has occurred in Lebih Beach, where up to 7 metres of land is lost every year. Decades ago, this beach was used for holy pilgrimages with more than 10,000 people, but they have now moved to Masceti Beach.

 

From ranked third in previous review, in 2010 Bali got score 99.65 of Indonesia's environmental quality index and the highest of all the 33 provinces. The score measured 3 water quality parameters: the level of total suspended solids (TSS), dissolved oxygen (DO) and chemical oxygen demand (COD).

 

Because of over-exploitation by the tourist industry which covers a massive land area, 200 out of 400 rivers on the island have dried up and based on research, the southern part of Bali would face a water shortage up to 2,500 litres of clean water per second by 2015. To ease the shortage, the central government plans to build a water catchment and processing facility at Petanu River in Gianyar. The 300 litres capacity of water per second will be channelled to Denpasar, Badung and Gianyar in 2013.

 

ECONOMY

Three decades ago, the Balinese economy was largely agriculture-based in terms of both output and employment. Tourism is now the largest single industry in terms of income, and as a result, Bali is one of Indonesia's wealthiest regions. In 2003, around 80% of Bali's economy was tourism related. By end of June 2011, non-performing loan of all banks in Bali were 2.23%, lower than the average of Indonesian banking industry non-performing loan (about 5%). The economy, however, suffered significantly as a result of the terrorist bombings 2002 and 2005. The tourism industry has since recovered from these events.

 

AGRICULTURE

Although tourism produces the GDP's largest output, agriculture is still the island's biggest employer; most notably rice cultivation. Crops grown in smaller amounts include fruit, vegetables, Coffea arabica and other cash and subsistence crops. Fishing also provides a significant number of jobs. Bali is also famous for its artisans who produce a vast array of handicrafts, including batik and ikat cloth and clothing, wooden carvings, stone carvings, painted art and silverware. Notably, individual villages typically adopt a single product, such as wind chimes or wooden furniture.

 

The Arabica coffee production region is the highland region of Kintamani near Mount Batur. Generally, Balinese coffee is processed using the wet method. This results in a sweet, soft coffee with good consistency. Typical flavours include lemon and other citrus notes. Many coffee farmers in Kintamani are members of a traditional farming system called Subak Abian, which is based on the Hindu philosophy of "Tri Hita Karana". According to this philosophy, the three causes of happiness are good relations with God, other people and the environment. The Subak Abian system is ideally suited to the production of fair trade and organic coffee production. Arabica coffee from Kintamani is the first product in Indonesia to request a Geographical Indication.

 

TOURISM

The tourism industry is primarily focused in the south, while significant in the other parts of the island as well. The main tourist locations are the town of Kuta (with its beach), and its outer suburbs of Legian and Seminyak (which were once independent townships), the east coast town of Sanur (once the only tourist hub), in the center of the island Ubud, to the south of the Ngurah Rai International Airport, Jimbaran, and the newer development of Nusa Dua and Pecatu.

 

The American government lifted its travel warnings in 2008. The Australian government issued an advice on Friday, 4 May 2012. The overall level of the advice was lowered to 'Exercise a high degree of caution'. The Swedish government issued a new warning on Sunday, 10 June 2012 because of one more tourist who was killed by methanol poisoning. Australia last issued an advice on Monday, 5 January 2015 due to new terrorist threats.

 

An offshoot of tourism is the growing real estate industry. Bali real estate has been rapidly developing in the main tourist areas of Kuta, Legian, Seminyak and Oberoi. Most recently, high-end 5 star projects are under development on the Bukit peninsula, on the south side of the island. Million dollar villas are being developed along the cliff sides of south Bali, commanding panoramic ocean views. Foreign and domestic (many Jakarta individuals and companies are fairly active) investment into other areas of the island also continues to grow. Land prices, despite the worldwide economic crisis, have remained stable.

 

In the last half of 2008, Indonesia's currency had dropped approximately 30% against the US dollar, providing many overseas visitors value for their currencies. Visitor arrivals for 2009 were forecast to drop 8% (which would be higher than 2007 levels), due to the worldwide economic crisis which has also affected the global tourist industry, but not due to any travel warnings.

 

Bali's tourism economy survived the terrorist bombings of 2002 and 2005, and the tourism industry has in fact slowly recovered and surpassed its pre-terrorist bombing levels; the longterm trend has been a steady increase of visitor arrivals. In 2010, Bali received 2.57 million foreign tourists, which surpassed the target of 2.0–2.3 million tourists. The average occupancy of starred hotels achieved 65%, so the island is still able to accommodate tourists for some years without any addition of new rooms/hotels, although at the peak season some of them are fully booked.

 

Bali received the Best Island award from Travel and Leisure in 2010. The island of Bali won because of its attractive surroundings (both mountain and coastal areas), diverse tourist attractions, excellent international and local restaurants, and the friendliness of the local people. According to BBC Travel released in 2011, Bali is one of the World's Best Islands, ranking second after Santorini, Greece.

 

In August 2010, the film Eat Pray Love was released in theatres. The movie was based on Elizabeth Gilbert's best-selling memoir Eat, Pray, Love. It took place at Ubud and Padang-Padang Beach at Bali. The 2006 book, which spent 57 weeks at the No. 1 spot on the New York Times paperback nonfiction best-seller list, had already fuelled a boom in Eat, Pray, Love-related tourism in Ubud, the hill town and cultural and tourist center that was the focus of Gilbert's quest for balance through traditional spirituality and healing that leads to love.

 

In January 2016, after music icon David Bowie died, it was revealed that in his will, Bowie asked for his ashes to be scattered in Bali, conforming to Buddhist rituals. He had visited and performed in a number of Southest Asian cities early in his career, including Bangkok and Singapore.

 

Since 2011, China has displaced Japan as the second-largest supplier of tourists to Bali, while Australia still tops the list. Chinese tourists increased by 17% from last year due to the impact of ACFTA and new direct flights to Bali. In January 2012, Chinese tourists year on year (yoy) increased by 222.18% compared to January 2011, while Japanese tourists declined by 23.54% yoy.

 

Bali reported that it has 2.88 million foreign tourists and 5 million domestic tourists in 2012, marginally surpassing the expectations of 2.8 million foreign tourists. Forecasts for 2013 are at 3.1 million.

 

Based on Bank Indonesia survey in May 2013, 34.39 percent of tourists are upper-middle class with spending between $1,286 to $5,592 and dominated by Australia, France, China, Germany and the US with some China tourists move from low spending before to higher spending currently. While 30.26 percent are middle class with spending between $662 to $1,285.

 

SEX TOURISM

In the twentieth century the incidence of tourism specifically for sex was regularly observed in the era of mass tourism in Indonesia In Bali, prostitution is conducted by both men and women. Bali in particular is notorious for its 'Kuta Cowboys', local gigolos targeting foreign female tourists.

 

Tens of thousands of single women throng the beaches of Bali in Indonesia every year. For decades, young Balinese men have taken advantage of the louche and laid-back atmosphere to find love and lucre from female tourists—Japanese, European and Australian for the most part—who by all accounts seem perfectly happy with the arrangement.

 

By 2013, Indonesia was reportedly the number one destination for Australian child sex tourists, mostly starting in Bali but also travelling to other parts of the country. The problem in Bali was highlighted by Luh Ketut Suryani, head of Psychiatry at Udayana University, as early as 2003. Surayani warned that a low level of awareness of paedophilia in Bali had made it the target of international paedophile organisations. On 19 February 2013, government officials announced measures to combat paedophilia in Bali.

 

TRANSPORTATION

The Ngurah Rai International Airport is located near Jimbaran, on the isthmus at the southernmost part of the island. Lt.Col. Wisnu Airfield is found in north-west Bali.

 

A coastal road circles the island, and three major two-lane arteries cross the central mountains at passes reaching to 1,750m in height (at Penelokan). The Ngurah Rai Bypass is a four-lane expressway that partly encircles Denpasar. Bali has no railway lines.

 

In December 2010 the Government of Indonesia invited investors to build a new Tanah Ampo Cruise Terminal at Karangasem, Bali with a projected worth of $30 million. On 17 July 2011 the first cruise ship (Sun Princess) anchored about 400 meters away from the wharf of Tanah Ampo harbour. The current pier is only 154 meters but will eventually be extended to 300–350 meters to accommodate international cruise ships. The harbour here is safer than the existing facility at Benoa and has a scenic backdrop of east Bali mountains and green rice fields. The tender for improvement was subject to delays, and as of July 2013 the situation remained unclear with cruise line operators complaining and even refusing to use the existing facility at Tanah Ampo.

 

A Memorandum of Understanding has been signed by two ministers, Bali's Governor and Indonesian Train Company to build 565 kilometres of railway along the coast around the island. As of July 2015, no details of this proposed railways have been released.

 

On 16 March 2011 (Tanjung) Benoa port received the "Best Port Welcome 2010" award from London's "Dream World Cruise Destination" magazine. Government plans to expand the role of Benoa port as export-import port to boost Bali's trade and industry sector. The Tourism and Creative Economy Ministry has confirmed that 306 cruise liners are heading for Indonesia in 2013 – an increase of 43 percent compared to the previous year.

 

In May 2011, an integrated Areal Traffic Control System (ATCS) was implemented to reduce traffic jams at four crossing points: Ngurah Rai statue, Dewa Ruci Kuta crossing, Jimbaran crossing and Sanur crossing. ATCS is an integrated system connecting all traffic lights, CCTVs and other traffic signals with a monitoring office at the police headquarters. It has successfully been implemented in other ASEAN countries and will be implemented at other crossings in Bali.

 

On 21 December 2011 construction started on the Nusa Dua-Benoa-Ngurah Rai International Airport toll road which will also provide a special lane for motorcycles. This has been done by seven state-owned enterprises led by PT Jasa Marga with 60% of shares. PT Jasa Marga Bali Tol will construct the 9.91 kilometres toll road (totally 12.7 kilometres with access road). The construction is estimated to cost Rp.2.49 trillion ($273.9 million). The project goes through 2 kilometres of mangrove forest and through 2.3 kilometres of beach, both within 5.4 hectares area. The elevated toll road is built over the mangrove forest on 18,000 concrete pillars which occupied 2 hectares of mangroves forest. It compensated by new planting of 300,000 mangrove trees along the road. On 21 December 2011 the Dewa Ruci 450 meters underpass has also started on the busy Dewa Ruci junction near Bali Kuta Galeria with an estimated cost of Rp136 billion ($14.9 million) from the state budget. On 23 September 2013, the Bali Mandara Toll Road is opened and the Dewa Ruci Junction (Simpang Siur) underpass is opened before. Both are ease the heavy traffic congestion.

 

To solve chronic traffic problems, the province will also build a toll road connecting Serangan with Tohpati, a toll road connecting Kuta, Denpasar and Tohpati and a flyover connecting Kuta and Ngurah Rai Airport.

 

DEMOGRAPHICS

The population of Bali was 3,890,757 as of the 2010 Census; the latest estimate (for January 2014) is 4,225,384. There are an estimated 30,000 expatriates living in Bali.

 

ETHNIC ORIGINS

A DNA study in 2005 by Karafet et al. found that 12% of Balinese Y-chromosomes are of likely Indian origin, while 84% are of likely Austronesian origin, and 2% of likely Melanesian origin. The study does not correlate the DNA samples to the Balinese caste system.

 

CASTE SYSTEM

Bali has a caste system based on the Indian Hindu model, with four castes:

 

- Sudra (Shudra) – peasants constituting close to 93% of Bali's population.

- Wesia (Vaishyas) – the caste of merchants and administrative officials

- Ksatrias (Kshatriyas) – the kingly and warrior caste

- Brahmana (Bramhin) – holy men and priests

 

RELIGION

Unlike most of Muslim-majority Indonesia, about 83.5% of Bali's population adheres to Balinese Hinduism, formed as a combination of existing local beliefs and Hindu influences from mainland Southeast Asia and South Asia. Minority religions include Islam (13.3%), Christianity (1.7%), and Buddhism (0.5%). These figures do not include immigrants from other parts of Indonesia.

 

Balinese Hinduism is an amalgam in which gods and demigods are worshipped together with Buddhist heroes, the spirits of ancestors, indigenous agricultural deities and sacred places. Religion as it is practised in Bali is a composite belief system that embraces not only theology, philosophy, and mythology, but ancestor worship, animism and magic. It pervades nearly every aspect of traditional life. Caste is observed, though less strictly than in India. With an estimated 20,000 puras (temples) and shrines, Bali is known as the "Island of a Thousand Puras", or "Island of the Gods". This is refer to Mahabarata story that behind Bali became island of god or "pulau dewata" in Indonesian language.

 

Balinese Hinduism has roots in Indian Hinduism and Buddhism, and adopted the animistic traditions of the indigenous people. This influence strengthened the belief that the gods and goddesses are present in all things. Every element of nature, therefore, possesses its own power, which reflects the power of the gods. A rock, tree, dagger, or woven cloth is a potential home for spirits whose energy can be directed for good or evil. Balinese Hinduism is deeply interwoven with art and ritual. Ritualizing states of self-control are a notable feature of religious expression among the people, who for this reason have become famous for their graceful and decorous behaviour.

 

Apart from the majority of Balinese Hindus, there also exist Chinese immigrants whose traditions have melded with that of the locals. As a result, these Sino-Balinese not only embrace their original religion, which is a mixture of Buddhism, Christianity, Taoism and Confucianism, but also find a way to harmonise it with the local traditions. Hence, it is not uncommon to find local Sino-Balinese during the local temple's odalan. Moreover, Balinese Hindu priests are invited to perform rites alongside a Chinese priest in the event of the death of a Sino-Balinese. Nevertheless, the Sino-Balinese claim to embrace Buddhism for administrative purposes, such as their Identity Cards.

 

LANGUAGE

Balinese and Indonesian are the most widely spoken languages in Bali, and the vast majority of Balinese people are bilingual or trilingual. The most common spoken language around the tourist areas is Indonesian, as many people in the tourist sector are not solely Balinese, but migrants from Java, Lombok, Sumatra, and other parts of Indonesia. There are several indigenous Balinese languages, but most Balinese can also use the most widely spoken option: modern common Balinese. The usage of different Balinese languages was traditionally determined by the Balinese caste system and by clan membership, but this tradition is diminishing. Kawi and Sanskrit are also commonly used by some Hindu priests in Bali, for Hinduism literature was mostly written in Sanskrit.

 

English and Chinese are the next most common languages (and the primary foreign languages) of many Balinese, owing to the requirements of the tourism industry, as well as the English-speaking community and huge Chinese-Indonesian population. Other foreign languages, such as Japanese, Korean, French, Russian or German are often used in multilingual signs for foreign tourists.

 

CULTURE

Bali is renowned for its diverse and sophisticated art forms, such as painting, sculpture, woodcarving, handcrafts, and performing arts. Balinese cuisine is also distinctive. Balinese percussion orchestra music, known as gamelan, is highly developed and varied. Balinese performing arts often portray stories from Hindu epics such as the Ramayana but with heavy Balinese influence. Famous Balinese dances include pendet, legong, baris, topeng, barong, gong keybar, and kecak (the monkey dance). Bali boasts one of the most diverse and innovative performing arts cultures in the world, with paid performances at thousands of temple festivals, private ceremonies, or public shows.

 

The Hindu New Year, Nyepi, is celebrated in the spring by a day of silence. On this day everyone stays at home and tourists are encouraged to remain in their hotels. On the day before New Year, large and colourful sculptures of ogoh-ogoh monsters are paraded and finally burned in the evening to drive away evil spirits. Other festivals throughout the year are specified by the Balinese pawukon calendrical system.

 

Celebrations are held for many occasions such as a tooth-filing (coming-of-age ritual), cremation or odalan (temple festival). One of the most important concepts that Balinese ceremonies have in common is that of désa kala patra, which refers to how ritual performances must be appropriate in both the specific and general social context. Many of the ceremonial art forms such as wayang kulit and topeng are highly improvisatory, providing flexibility for the performer to adapt the performance to the current situation. Many celebrations call for a loud, boisterous atmosphere with lots of activity and the resulting aesthetic, ramé, is distinctively Balinese. Often two or more gamelan ensembles will be performing well within earshot, and sometimes compete with each other to be heard. Likewise, the audience members talk amongst themselves, get up and walk around, or even cheer on the performance, which adds to the many layers of activity and the liveliness typical of ramé.

 

Kaja and kelod are the Balinese equivalents of North and South, which refer to ones orientation between the island's largest mountain Gunung Agung (kaja), and the sea (kelod). In addition to spatial orientation, kaja and kelod have the connotation of good and evil; gods and ancestors are believed to live on the mountain whereas demons live in the sea. Buildings such as temples and residential homes are spatially oriented by having the most sacred spaces closest to the mountain and the unclean places nearest to the sea.

 

Most temples have an inner courtyard and an outer courtyard which are arranged with the inner courtyard furthest kaja. These spaces serve as performance venues since most Balinese rituals are accompanied by any combination of music, dance and drama. The performances that take place in the inner courtyard are classified as wali, the most sacred rituals which are offerings exclusively for the gods, while the outer courtyard is where bebali ceremonies are held, which are intended for gods and people. Lastly, performances meant solely for the entertainment of humans take place outside the walls of the temple and are called bali-balihan. This three-tiered system of classification was standardised in 1971 by a committee of Balinese officials and artists to better protect the sanctity of the oldest and most sacred Balinese rituals from being performed for a paying audience.

 

Tourism, Bali's chief industry, has provided the island with a foreign audience that is eager to pay for entertainment, thus creating new performance opportunities and more demand for performers. The impact of tourism is controversial since before it became integrated into the economy, the Balinese performing arts did not exist as a capitalist venture, and were not performed for entertainment outside of their respective ritual context. Since the 1930s sacred rituals such as the barong dance have been performed both in their original contexts, as well as exclusively for paying tourists. This has led to new versions of many of these performances which have developed according to the preferences of foreign audiences; some villages have a barong mask specifically for non-ritual performances as well as an older mask which is only used for sacred performances.

 

Balinese society continues to revolve around each family's ancestral village, to which the cycle of life and religion is closely tied. Coercive aspects of traditional society, such as customary law sanctions imposed by traditional authorities such as village councils (including "kasepekang", or shunning) have risen in importance as a consequence of the democratisation and decentralisation of Indonesia since 1998.

 

WIKIPEDIA

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The Ajanta Caves (Ajiṇṭhā leni; Marathi: अजिंठा लेणी) in Aurangabad district of Maharashtra, India are about 30 rock-cut Buddhist cave monuments which date from the 2nd century BCE to about 480 or 650 CE. The caves include paintings and sculptures described by the government Archaeological Survey of India as "the finest surviving examples of Indian art, particularly painting", which are masterpieces of Buddhist religious art, with figures of the Buddha and depictions of the Jataka tales. The caves were built in two phases starting around the 2nd century BCE, with the second group of caves built around 400–650 CE according to older accounts, or all in a brief period of 460 to 480 according to the recent proposals of Walter M. Spink. The site is a protected monument in the care of the Archaeological Survey of India, and since 1983, the Ajanta Caves have been a UNESCO World Heritage Site.

 

The caves are located in the Indian state of Maharashtra, near Jalgaon and just outside the village of Ajinṭhā 20°31′56″N 75°44′44″E), about 59 kilometres from Jalgaon railway station on the Delhi – Mumbai line and Howrah-Nagpur-Mumbai line of the Central Railway zone, and 104 kilometres from the city of Aurangabad. They are 100 kilometres from the Ellora Caves, which contain Hindu and Jain temples as well as Buddhist caves, the last dating from a period similar to Ajanta. The Ajanta caves are cut into the side of a cliff that is on the south side of a U-shaped gorge on the small river Waghur, and although they are now along and above a modern pathway running across the cliff they were originally reached by individual stairs or ladders from the side of the river 35 to 110 feet below.

 

The area was previously heavily forested, and after the site ceased to be used the caves were covered by jungle until accidentally rediscovered in 1819 by a British officer on a hunting party. They are Buddhist monastic buildings, apparently representing a number of distinct "monasteries" or colleges. The caves are numbered 1 to 28 according to their place along the path, beginning at the entrance. Several are unfinished and some barely begun and others are small shrines, included in the traditional numbering as e.g. "9A"; "Cave 15A" was still hidden under rubble when the numbering was done. Further round the gorge are a number of waterfalls, which when the river is high are audible from outside the caves.

 

The caves form the largest corpus of early Indian wall-painting; other survivals from the area of modern India are very few, though they are related to 5th-century paintings at Sigiriya in Sri Lanka. The elaborate architectural carving in many caves is also very rare, and the style of the many figure sculptures is highly local, found only at a few nearby contemporary sites, although the Ajanta tradition can be related to the later Hindu Ellora Caves and other sites.

 

HISTORY

Like the other ancient Buddhist monasteries, Ajanta had a large emphasis on teaching, and was divided into several different caves for living, education and worship, under a central direction. Monks were probably assigned to specific caves for living. The layout reflects this organizational structure, with most of the caves only connected through the exterior. The 7th-century travelling Chinese scholar Xuanzang informs us that Dignaga, a celebrated Buddhist philosopher and controversialist, author of well-known books on logic, lived at Ajanta in the 5th century. In its prime the settlement would have accommodated several hundred teachers and pupils. Many monks who had finished their first training may have returned to Ajanta during the monsoon season from an itinerant lifestyle.

 

The caves are generally agreed to have been made in two distinct periods, separated by several centuries.

 

CAVES OF THE FIRST (SATAVAHANA) PERIOD

The earliest group of caves consists of caves 9, 10, 12, 13 and 15A. According to Walter Spink, they were made during the period 100 BCE to 100 CE, probably under the patronage of the Satavahana dynasty (230 BCE – c. 220 CE) who ruled the region. Other datings prefer the period 300 BCE to 100 BCE, though the grouping of the earlier caves is generally agreed. More early caves may have vanished through later excavations. Of these, caves 9 and 10 are stupa halls of chaitya-griha form, and caves 12, 13, and 15A are vihāras (see the architecture section below for descriptions of these types). The first phase is still often called the Hinayāna phase, as it originated when, using traditional terminology, the Hinayāna or Lesser Vehicle tradition of Buddhism was dominant, when the Buddha was revered symbolically. However the use of the term Hinayana for this period of Buddhism is now deprecated by historians; equally the caves of the second period are now mostly dated too early to be properly called Mahayana, and do not yet show the full expanded cast of supernatural beings characteristic of that phase of Buddhist art. The first Satavahana period caves lacked figurative sculpture, emphasizing the stupa instead, and in the caves of the second period the overwhelming majority of images represent the Buddha alone, or narrative scenes of his lives.

 

Spink believes that some time after the Satavahana period caves were made the site was abandoned for a considerable period until the mid-5th century, probably because the region had turned mainly Hindu

 

CAVES OF THE LATER OR VAKATAKA PERIOD

The second phase began in the 5th century. For a long time it was thought that the later caves were made over a long period from the 4th to the 7th centuries CE, but in recent decades a series of studies by the leading expert on the caves, Walter M. Spink, have argued that most of the work took place over the very brief period from 460 to 480 CE, during the reign of Emperor Harishena of the Vakataka dynasty. This view has been criticized by some scholars, but is now broadly accepted by most authors of general books on Indian art, for example Huntington and Harle.

 

The second phase is still often called the Mahāyāna or Greater Vehicle phase, but scholars now tend to avoid this nomenclature because of the problems that have surfaced regarding our understanding of Mahāyāna.

 

Some 20 cave temples were simultaneously created, for the most part viharas with a sanctuary at the back. The most elaborate caves were produced in this period, which included some "modernization" of earlier caves. Spink claims that it is possible to establish dating for this period with a very high level of precision; a fuller account of his chronology is given below. Although debate continues, Spink's ideas are increasingly widely accepted, at least in their broad conclusions. The Archaeological Survey of India website still presents the traditional dating: "The second phase of paintings started around 5th – 6th centuries A.D. and continued for the next two centuries". Caves of the second period are 1–8, 11, 14–29, some possibly extensions of earlier caves. Caves 19, 26, and 29 are chaitya-grihas, the rest viharas.

 

According to Spink, the Ajanta Caves appear to have been abandoned by wealthy patrons shortly after the fall of Harishena, in about 480 CE. They were then gradually abandoned and forgotten. During the intervening centuries, the jungle grew back and the caves were hidden, unvisited and undisturbed, although the local population were aware of at least some of them.

 

REDISCOVERY

On 28 April 1819, a British officer for the Madras Presidency, John Smith, of the 28th Cavalry, while hunting tiger, accidentally discovered the entrance to Cave No. 10 deep within the tangled undergrowth. There were local people already using the caves for prayers with a small fire, when he arrived. Exploring that first cave, long since a home to nothing more than birds and bats and a lair for other larger animals, Captain Smith vandalized the wall by scratching his name and the date, April 1819. Since he stood on a five-foot high pile of rubble collected over the years, the inscription is well above the eye-level gaze of an adult today. A paper on the caves by William Erskine was read to the Bombay Literary Society in 1822. Within a few decades, the caves became famous for their exotic setting, impressive architecture, and above all their exceptional, all but unique paintings. A number of large projects to copy the paintings were made in the century after rediscovery, covered below. In 1848 the Royal Asiatic Society established the "Bombay Cave Temple Commission" to clear, tidy and record the most important rock-cut sites in the Bombay Presidency, with John Wilson, as president. In 1861 this became the nucleus of the new Archaeological Survey of India. Until the Nizam of Hyderabad built the modern path between the caves, among other efforts to make the site easy to visit, a trip to Ajanta was a considerable adventure, and contemporary accounts dwell with relish on the dangers from falls off narrow ledges, animals and the Bhil people, who were armed with bows and arrows and had a fearsome reputation.

 

Today, fairly easily combined with Ellora in a single trip, the caves are the most popular tourist destination in Mahrashtra, and are often crowded at holiday times, increasing the threat to the caves, especially the paintings. In 2012, the Maharashtra Tourism Development Corporation announced plans to add to the ASI visitor centre at the entrance complete replicas of caves 1, 2, 16 & 17 to reduce crowding in the originals, and enable visitors to receive a better visual idea of the paintings, which are dimly-lit and hard to read in the caves. Figures for the year to March 2010 showed a total of 390,000 visitors to the site, divided into 362,000 domestic and 27,000 foreign. The trends over the previous few years show a considerable growth in domestic visitors, but a decline in foreign ones; the year to 2010 was the first in which foreign visitors to Ellora exceeded those to Ajanta.

 

PAINTINGS

Mural paintings survive from both the earlier and later groups of caves. Several fragments of murals preserved from the earlier caves (Caves 9 and 11) are effectively unique survivals of court-led painting in India from this period, and "show that by Sātavāhana times, if not earlier, the Indian painter had mastered an easy and fluent naturalistic style, dealing with large groups of people in a manner comparable to the reliefs of the Sāñcī toraņa crossbars".

 

Four of the later caves have large and relatively well-preserved mural paintings which "have come to represent Indian mural painting to the non-specialist", and fall into two stylistic groups, with the most famous in Caves 16 and 17, and apparently later paintings in Caves 1 and 2. The latter group were thought to be a century or more later than the others, but the revised chronology proposed by Spink would place them much closer to the earlier group, perhaps contemporary with it in a more progressive style, or one reflecting a team from a different region. The paintings are in "dry fresco", painted on top of a dry plaster surface rather than into wet plaster.

 

All the paintings appear to be the work of painters at least as used to decorating palaces as temples, and show a familiarity with and interest in details of the life of a wealthy court. We know from literary sources that painting was widely practised and appreciated in the courts of the Gupta period. Unlike much Indian painting, compositions are not laid out in horizontal compartments like a frieze, but show large scenes spreading in all directions from a single figure or group at the centre. The ceilings are also painted with sophisticated and elaborate decorative motifs, many derived from sculpture. The paintings in cave 1, which according to Spink was commissioned by Harisena himself, concentrate on those Jataka tales which show previous lives of the Buddha as a king, rather than as an animal or human commoner, and so show settings from contemporary palace life.

 

In general the later caves seem to have been painted on finished areas as excavating work continued elsewhere in the cave, as shown in caves 2 and 16 in particular. According to Spink's account of the chronology of the caves, the abandonment of work in 478 after a brief busy period accounts for the absence of painting in caves such as 4 and 17, the later being plastered in preparation for paintings that were never done.

 

COPIES

The paintings have deteriorated significantly since they were rediscovered, and a number of 19th-century copies and drawings are important for a complete understanding of the works. However, the earliest projects to copy the paintings were plagued by bad fortune. In 1846, Major Robert Gill, an Army officer from Madras presidency and a painter, was appointed by the Royal Asiatic Society to replicate the frescoes on the cave walls to exhibit these paintings in England. Gill worked on his painting at the site from 1844 to 1863 (though he continued to be based there until his death in 1875, writing books and photographing) and made 27 copies of large sections of murals, but all but four were destroyed in a fire at the Crystal Palace in London in 1866, where they were on display.

 

Another attempt was made in 1872 when the Bombay Presidency commissioned John Griffiths, then principal of the Bombay School of Art, to work with his students to make new copies, again for shipping to England. They worked on this for thirteen years and some 300 canvases were produced, many of which were displayed at the Imperial Institute on Exhibition Road in London, one of the forerunners of the Victoria and Albert Museum. But in 1885 another fire destroyed over a hundred paintings that were in storage. The V&A still has 166 paintings surviving from both sets, though none have been on permanent display since 1955. The largest are some 3 × 6 metres. A conservation project was undertaken on about half of them in 2006, also involving the University of Northumbria. Griffith and his students had unfortunately painted many of the paintings with "cheap varnish" in order to make them easier to see, which has added to the deterioration of the originals, as has, according to Spink and others, recent cleaning by the ASI.

 

A further set of copies were made between 1909 and 1911 by Christiana Herringham (Lady Herringham) and a group of students from the Calcutta School of Art that included the future Indian Modernist painter Nandalal Bose. The copies were published in full colour as the first publication of London's fledgling India Society. More than the earlier copies, these aimed to fill in holes and damage to recreate the original condition rather than record the state of the paintings as she was seeing them. According to one writer, unlike the paintings created by her predecessors Griffiths and Gill, whose copies were influenced by British Victorian styles of painting, those of the Herringham expedition preferred an 'Indian Renascence' aesthetic of the type pioneered by Abanindranath Tagore.

 

Early photographic surveys were made by Robert Gill, who learnt to use a camera from about 1856, and whose photos, including some using stereoscopy, were used in books by him and Fergusson (many are available online from the British Library), then Victor Goloubew in 1911 and E.L. Vassey, who took the photos in the four volume study of the caves by Ghulam Yazdani (published 1930–1955).

 

ARCHITECTURE

The monasteries mostly consist of vihara halls for prayer and living, which are typically rectangular with small square dormitory cells cut into the walls, and by the second period a shrine or sanctuary at the rear centred on a large statue of the Buddha, also carved from the living rock. This change reflects the movement from Hinayana to Mahāyāna Buddhism. The other type of main hall is the narrower and higher chaitya hall with a stupa as the focus at the far end, and a narrow aisle around the walls, behind a range of pillars placed close together. Other plainer rooms were for sleeping and other activities. Some of the caves have elaborate carved entrances, some with large windows over the door to admit light. There is often a colonnaded porch or verandah, with another space inside the doors running the width of the cave.

 

The central square space of the interior of the viharas is defined by square columns forming a more or less square open area. Outside this are long rectangular aisles on each side, forming a kind of cloister. Along the side and rear walls are a number of small cells entered by a narrow doorway; these are roughly square, and have small niches on their back walls. Originally they had wooden doors. The centre of the rear wall has a larger shrine-room behind, containing a large Buddha statue. The viharas of the earlier period are much simpler, and lack shrines. Spink in fact places the change to a design with a shrine to the middle of the second period, with many caves being adapted to add a shrine in mid-excavation, or after the original phase.

 

The plan of Cave 1 shows one of the largest viharas, but is fairly typical of the later group. Many others, such as Cave 16, lack the vestibule to the shrine, which leads straight off the main hall. Cave 6 is two viharas, one above the other, connected by internal stairs, with sanctuaries on both levels.

 

The four completed chaitya halls are caves 9 and 10 from the early period, and caves 19 and 26 from the later period of construction. All follow the typical form found elsewhere, with high ceilings and a central "nave" leading to the stupa, which is near the back, but allows walking behind it, as walking around stupas was (and remains) a common element of Buddhist worship (pradakshina). The later two have high ribbed roofs, which reflect timber forms, and the earlier two are thought to have used actual timber ribs, which have now perished. The two later halls have a rather unusual arrangement (also found in Cave 10 at Ellora) where the stupa is fronted by a large relief sculpture of the Buddha, standing in Cave 19 and seated in Cave 26. Cave 29 is a late and very incomplete chaitya hall.

 

The form of columns in the work of the first period is very plain and un-embellished, with both chaitya halls using simple octagonal columns, which were painted with figures. In the second period columns were far more varied and inventive, often changing profile over their height, and with elaborate carved capitals, often spreading wide. Many columns are carved over all their surface, some fluted and others carved with decoration all over, as in cave 1.

 

The flood basalt rock of the cliff, part of the Deccan Traps formed by successive volcanic eruptions at the end of the Cretaceous, is layered horizontally, and somewhat variable in quality, so the excavators had to amend their plans in places, and in places there have been collapses in the intervening centuries, as with the lost portico to cave 1. Excavation began by cutting a narrow tunnel at roof level, which was expanded downwards and outwards; the half-built vihara cave 24 shows the method. Spink believes that for the first caves of the second period the excavators had to relearn skills and techniques that had been lost in the centuries since the first period, which were then transmitted to be used at later rock-cut sites in the region, such as Ellora, and the Elephanta, Bagh, Badami and Aurangabad Caves.

 

The caves from the first period seem to have been paid for by a number of different patrons, with several inscriptions recording the donation of particular portions of a single cave, but according to Spink the later caves were each commissioned as a complete unit by a single patron from the local rulers or their court elites. After the death of Harisena smaller donors got their chance to add small "shrinelets" between the caves or add statues to existing caves, and some two hundred of these "intrusive" additions were made in sculpture, with a further number of intrusive paintings, up to three hundred in cave 10 alone.

 

A grand gateway to the site, at the apex of the gorge's horsehoe between caves 15 and 16, was approached from the river, and is decorated with elephants on either side and a nāga, or protective snake deity.

 

ICONOGRAPHY OF THE CAVES

In the pre-Christian era, the Buddha was represented symbolically, in the form of the stupa. Thus, halls were made with stupas to venerate the Buddha. In later periods the images of the Buddha started to be made in coins, relic caskets, relief or loose sculptural forms, etc. However, it took a while for the human representation of the Buddha to appear in Buddhist art. One of the earliest evidences of the Buddha's human representations are found at Buddhist archaeological sites, such as Goli, Nagarjunakonda, and Amaravati. The monasteries of those sites were built in less durable media, such as wood, brick, and stone. As far as the genre of rock-cut architecture is concerned it took many centuries for the Buddha image to be depicted. Nobody knows for sure at which rock-cut cave site the first image of the Buddha was depicted. Current research indicates that Buddha images in a portable form, made of wood or stone, were introduced, for the first time, at Kanheri, to be followed soon at Ajanta Cave 8 (Dhavalikar, Jadhav, Spink, Singh). While the Kanheri example dates to 4th or 5th century CE, the Ajanta example has been dated to c. 462–478 CE (Spink). None of the rock-cut monasteries prior to these dates, and other than these examples, show any Buddha image although hundreds of rock-cut caves were made throughout India during the first few centuries CE. And, in those caves, it is the stupa that is the object of veneration, not the image. Images of the Buddha are not found in Buddhist sailagrhas (rock-cut complexes) until the times of the Kanheri (4th–5th century CE) and Ajanta examples (c. 462–478 CE).

 

The caves of the second period, now all dated to the 5th century, were typically described as "Mahayana", but do not show the features associated with later Mahayana Buddhism. Although the beginnings of Mahāyāna teachings go back to the 1st century there is little art and archaeological evidence to suggest that it became a mainstream cult for several centuries. In Mahayana it is not Gautama Buddha but the Bodhisattva who is important, including "deity" Bodhisattva like Manjushri and Tara, as well as aspects of the Buddha such as Aksobhya, and Amitabha. Except for a few Bodhisattva, these are not depicted at Ajanta, where the Buddha remains the dominant figure. Even the Bodhisattva images of Ajanta are never central objects of worship, but are always shown as attendants of the Buddha in the shrine. If a Bodhisattva is shown in isolation, as in the Astabhaya scenes, these were done in the very last years of activities at Ajanta, and are mostly 'intrusive' in nature, meaning that they were not planned by the original patrons, and were added by new donors after the original patrons had suddenly abandoned the region in the wake of Emperor Harisena's death.

 

The contrast between iconic and aniconic representations, that is, the stupa on one hand and the image of the Buddha on the other, is now being seen as a construct of the modern scholar rather than a reality of the past. The second phase of Ajanta shows that the stupa and image coincided together. If the entire corpus of the art of Ajanta including sculpture, iconography, architecture, epigraphy, and painting are analysed afresh it will become clear that there was no duality between the symbolic and human forms of the Buddha, as far as the 5th-century phase of Ajanta is concerned. That is why most current scholars tend to avoid the terms 'Hinayana' and 'Mahayana' in the context of Ajanta. They now prefer to call the second phase by the ruling dynasty, as the Vākāţaka phase.

 

CAVES

CAVE 1

Cave 1 was built on the eastern end of the horse-shoe shaped scarp, and is now the first cave the visitor encounters. This would when first made have been a less prominent position, right at the end of the row. According to Spink, it is one of the latest caves to have been excavated, when the best sites had been taken, and was never fully inaugurated for worship by the dedication of the Buddha image in the central shrine. This is shown by the absence of sooty deposits from butter lamps on the base of the shrine image, and the lack of damage to the paintings that would have been happened if the garland-hooks around the shrine had been in use for any period of time. Although there is no epigraphic evidence, Spink believes that the Vākāţaka Emperor Harishena was the benefactor of the work, and this is reflected in the emphasis on imagery of royalty in the cave, with those Jakata tales being selected that tell of those previous lives of the Buddha in which he was royal.

 

The cliff has a more steep slope here than at other caves, so to achieve a tall grand facade it was necessary to cut far back into the slope, giving a large courtyard in front of the facade. There was originally a columned portico in front of the present facade, which can be seen "half-intact in the 1880s" in pictures of the site, but this fell down completely and the remains, despite containing fine carving, were carelessly thrown down the slope into the river, from where they have been lost, presumably carried away in monsoon torrents.

 

This cave has one of the most elaborate carved façades, with relief sculptures on entablature and ridges, and most surfaces embellished with decorative carving. There are scenes carved from the life of the Buddha as well as a number of decorative motifs. A two pillared portico, visible in the 19th-century photographs, has since perished. The cave has a front-court with cells fronted by pillared vestibules on either side. These have a high plinth level. The cave has a porch with simple cells on both ends. The absence of pillared vestibules on the ends suggest that the porch was not excavated in the latest phase of Ajanta when pillared vestibules had become a necessity and norm. Most areas of the porch were once covered with murals, of which many fragments remain, especially on the ceiling. There are three doorways: a central doorway and two side doorways. Two square windows were carved between the doorways to brighten the interiors.

 

Each wall of the hall inside is nearly 12 m long and 6.1 m high. Twelve pillars make a square colonnade inside supporting the ceiling, and creating spacious aisles along the walls. There is a shrine carved on the rear wall to house an impressive seated image of the Buddha, his hands being in the dharmachakrapravartana mudra. There are four cells on each of the left, rear, and the right walls, though due to rock fault there are none at the ends of the rear aisle. The walls are covered with paintings in a fair state of preservation, though the full scheme was never completed. The scenes depicted are mostly didactic, devotional, and ornamental, with scenes from the Jataka stories of the Buddha's former existences as a bodhisattva), the life of the Gautama Buddha, and those of his veneration. The two most famous individual painted images at Ajanta are the two over-life size figures of the protective bodhisattvas Padmapani and Vajrapani on either side of the entrance to the Buddha shrine on the wall of the rear aisle (see illustrations above). According to Spink, the original dating of the paintings to about 625 arose largely or entirely because James Fegusson, a 19th-century architectural historian, had decided that a scene showing an ambassador being received, with figures in Persian dress, represented a recorded embassy to Persia (from a Hindu monarch at that) around that date.

 

CAVE 2

Cave 2, adjacent to Cave 1, is known for the paintings that have been preserved on its walls, ceilings, and pillars. It looks similar to Cave 1 and is in a better state of preservation.

 

Cave 2 has a porch quite different from Cave one. Even the façade carvings seem to be different. The cave is supported by robust pillars, ornamented with designs. The front porch consists of cells supported by pillared vestibules on both ends. The cells on the previously "wasted areas" were needed to meet the greater housing requirements in later years. Porch-end cells became a trend in all later Vakataka excavations. The simple single cells on porch-ends were converted into CPVs or were planned to provide more room, symmetry, and beauty.

 

The paintings on the ceilings and walls of this porch have been widely published. They depict the Jataka tales that are stories of the Buddha's life in former existences as Bodhisattva. Just as the stories illustrated in cave 1 emphasize kingship, those in cave 2 show many "noble and powerful" women in prominent roles, leading to suggestions that the patron was an unknown woman. The porch's rear wall has a doorway in the center, which allows entrance to the hall. On either side of the door is a square-shaped window to brighten the interior.

 

The hall has four colonnades which are supporting the ceiling and surrounding a square in the center of the hall. Each arm or colonnade of the square is parallel to the respective walls of the hall, making an aisle in between. The colonnades have rock-beams above and below them. The capitals are carved and painted with various decorative themes that include ornamental, human, animal, vegetative, and semi-divine forms.

 

Paintings appear on almost every surface of the cave except for the floor. At various places the art work has become eroded due to decay and human interference. Therefore, many areas of the painted walls, ceilings, and pillars are fragmentary. The painted narratives of the Jataka tales are depicted only on the walls, which demanded the special attention of the devotee. They are didactic in nature, meant to inform the community about the Buddha's teachings and life through successive rebirths. Their placement on the walls required the devotee to walk through the aisles and 'read' the narratives depicted in various episodes. The narrative episodes are depicted one after another although not in a linear order. Their identification has been a core area of research since the site's rediscovery in 1819. Dieter Schlingloff's identifications have updated our knowledge on the subject.

 

CAVE 4

The Archeological Survey of India board outside the caves gives the following detail about cave 4: "This is the largest monastery planned on a grandiose scale but was never finished. An inscription on the pedestal of the buddha's image mentions that it was a gift from a person named Mathura and paleographically belongs to 6th century A.D. It consists of a verandah, a hypostylar hall, sanctum with an antechamber and a series of unfinished cells. The rear wall of the verandah contains the panel of Litany of Avalokiteśvara".

 

The sanctuary houses a colossal image of the Buddha in preaching pose flanked by bodhisattvas and celestial nymphs hovering above.

 

CAVES 9-10

Caves 9 and 10 are the two chaitya halls from the first period of construction, though both were also undergoing an uncompleted reworking at the end of the second period. Cave 10 was perhaps originally of the 1st century BCE, and cave 9 about a hundred years later. The small "shrinelets" called caves 9A to 9D and 10A also date from the second period, and were commissioned by individuals.

 

The paintings in cave 10 include some surviving from the early period, many from an incomplete programme of modernization in the second period, and a very large number of smaller late intrusive images, nearly all Buddhas and many with donor inscriptions from individuals. These mostly avoided over-painting the "official" programme and after the best positions were used up are tucked away in less prominent positions not yet painted; the total of these (including those now lost) was probably over 300, and the hands of many different artists are visible.

 

OTHER CAVES

Cave 3 is merely a start of an excavation; according to Spink it was begun right at the end of the final period of work and soon abandoned. Caves 5 and 6 are viharas, the latter on two floors, that were late works of which only the lower floor of cave 6 was ever finished. The upper floor of cave 6 has many private votive sculptures, and a shrine Buddha, but is otherwise unfinished. Cave 7 has a grand facade with two porticos but, perhaps because of faults in the rock, which posed problems in many caves, was never taken very deep into the cliff, and consists only of the two porticos and a shrine room with antechamber, with no central hall. Some cells were fitted in.

 

Cave 8 was long thought to date to the first period of construction, but Spink sees it as perhaps the earliest cave from the second period, its shrine an "afterthought". The statue may have been loose rather than carved from the living rock, as it has now vanished. The cave was painted, but only traces remain.

 

SPINK´S DETAILED CHRONOLOGY

Walter M. Spink has over recent decades developed a very precise and circumstantial chronology for the second period of work on the site, which unlike earlier scholars, he places entirely in the 5th century. This is based on evidence such as the inscriptions and artistic style, combined with the many uncompleted elements of the caves. He believes the earlier group of caves, which like other scholars he dates only approximately, to the period "between 100 BCE – 100 CE", were at some later point completely abandoned and remained so "for over three centuries", as the local population had turned mainly Hindu. This changed with the accession of the Emperor Harishena of the Vakataka Dynasty, who reigned from 460 to his death in 477. Harisena extended the Central Indian Vakataka Empire to include a stretch of the east coast of India; the Gupta Empire ruled northern India at the same period, and the Pallava dynasty much of the south.

 

According to Spink, Harisena encouraged a group of associates, including his prime minister Varahadeva and Upendragupta, the sub-king in whose territory Ajanta was, to dig out new caves, which were individually commissioned, some containing inscriptions recording the donation. This activity began in 462 but was mostly suspended in 468 because of threats from the neighbouring Asmaka kings. Work continued on only caves 1, Harisena's own commission, and 17–20, commissioned by Upendragupta. In 472 the situation was such that work was suspended completely, in a period that Spink calls "the Hiatus", which lasted until about 475, by which time the Asmakas had replaced Upendragupta as the local rulers.

 

Work was then resumed, but again disrupted by Harisena's death in 477, soon after which major excavation ceased, except at cave 26, which the Asmakas were sponsoring themselves. The Asmakas launched a revolt against Harisena's son, which brought about the end of the Vakataka Dynasty. In the years 478–480 major excavation by important patrons was replaced by a rash of "intrusions" – statues added to existing caves, and small shrines dotted about where there was space between them. These were commissioned by less powerful individuals, some monks, who had not previously been able to make additions to the large excavations of the rulers and courtiers. They were added to the facades, the return sides of the entrances, and to walls inside the caves. According to Spink, "After 480, not a single image was ever made again at the site", and as Hinduism again dominated the region, the site was again abandoned, this time for over a millennium.

 

Spink does not use "circa" in his dates, but says that "one should allow a margin of error of one year or perhaps even two in all cases".

 

IMPACT ON MODERN INDIAN PAINTINGS

The Ajanta paintings, or more likely the general style they come from, influenced painting in Tibet and Sri Lanka.

 

The rediscovery of ancient Indian paintings at Ajanta provided Indian artists examples from ancient India to follow. Nandlal Bose experimented with techniques to follow the ancient style which allowed him to develop his unique style. Abanindranath Tagore also used the Ajanta paintings for inspiration.

 

WIKIPEDIA

Original Caption: The Hayden Island Complex on the Columbia River Includes Shopping Centers, Industry, Houseboats and Condominiums. The Interstate Bridge Connects Vancouver, Wa., and Portland, Or 06/1973

 

U.S. National Archives’ Local Identifier: 412-DA-5532

 

Photographer: Falconer, David

 

Subjects:

Oregon (United States) state

Environmental Protection Agency

Project DOCUMERICA

 

Persistent URL: arcweb.archives.gov/arc/action/ExternalIdSearch?id=548019

 

Repository: Still Picture Records Section, Special Media Archives Services Division (NWCS-S), National Archives at College Park, 8601 Adelphi Road, College Park, MD, 20740-6001.

 

For information about ordering reproductions of photographs held by the Still Picture Unit, visit: www.archives.gov/research/order/still-pictures.html

 

Reproductions may be ordered via an independent vendor. NARA maintains a list of vendors at www.archives.gov/research/order/vendors-photos-maps-dc.html

   

Access Restrictions: Unrestricted

Use Restrictions: Unrestricted

 

+++ DISCLAIMER +++

Nothing you see here is real, even though the conversion or the presented background story might be based on historical facts. BEWARE!

  

Some background:

The Grumman Mohawk began as a joint Army-Marine program through the then-Navy Bureau of Aeronautics (BuAer), for an observation/attack plane that would outperform the light and vulnerable Cessna L-19 Bird Dog. In June 1956, the Army issued Type Specification TS145, which called for the development and procurement of a two-seat, twin turboprop aircraft designed to operate from small, unimproved fields under all weather conditions. It would be faster, with greater firepower, and heavier armor than the Bird Dog, which had proved very vulnerable during the Korean War.

 

The Mohawk's mission would include observation, artillery spotting, air control, emergency resupply, naval target spotting, liaison, and radiological monitoring. The Navy specified that the aircraft had to be capable of operating from small "jeep" escort class carriers (CVEs). The DoD selected Grumman Aircraft Corporation's G-134 design as the winner of the competition in 1957. Marine requirements contributed an unusual feature to the design: since the Marines were authorized to operate fixed-wing aircraft in the close air support (CAS) role, the mockup featured underwing pylons for rockets, bombs, and other stores, and this caused a lot of discord. The Air Force did not like the armament capability of the Mohawk and tried to get it removed. On the other side, the Marines did not want the sophisticated sensors the Army wanted, so when their Navy sponsors opted to buy a fleet oil tanker, they eventually dropped from the program altogether. The Army continued with armed Mohawks (and the resulting competence controversy with the Air Force) and also developed cargo pods that could be dropped from underwing hard points to resupply troops in emergencies.

 

In mid-1961, the first Mohawks to serve with U.S. forces overseas were delivered to the 7th Army at Sandhofen Airfield near Mannheim, Germany. Before its formal acceptance, the camera-carrying AO-1AF was flown on a tour of 29 European airfields to display it to the U.S. Army field commanders and potential European customers. In addition to their Vietnam and European service, SLAR-equipped Mohawks began operational missions in 1963 patrolling the Korean Demilitarized Zone.

 

Germany and France showed early interest in the Mohawk, and two OV-1s were field-tested by both nations over the course of several months. No direct orders resulted, though, but the German Bundesheer (Army) was impressed by the type’s performance and its capability as an observation and reconnaissance platform. Grumman even signed a license production agreement with the French manufacturer Breguet Aviation in exchange for American rights to the Atlantic maritime patrol aircraft, but no production orders followed.

 

This could have been the end of the OV-1 in Europe, but in 1977 the German government, primarily the interior ministry and its intelligence agency, the Bundesnachrichtendienst (BND), showed interest in a light and agile SIGINT/ELINT platform that could fly surveillance missions along the inner-German border to the GDR and also to Czechoslovakia. Beyond visual reconnaissance with cameras and IR sensors, the aircraft was to be specifically able to identify and locate secret radio stations that were frequently operated by Eastern Block agents (esp. by the GDR) all across Western Germany, but primarily close to the inner-German border due to the clandestine stations’ low power. The Bundeswehr already operated a small ELINT/ECM fleet, consisting of converted HFB 320 ‘Hansa’ business jets, but these were not suited for stealthy and inconspicuous low flight level missions that were envisioned, and they also lacked the ability to fly slowly enough to locate potential “radio nests”.

 

The pan and the objective were clear, but the ELINT project caused a long and severe political debate concerning the operator of such an aerial platform. Initially, the Bundesheer, who had already tested the OV-1, claimed responsibility, but the interior ministry in the form of the German customs department as well as the German police’s Federal Border Guard, the Bundesgrenzschutz and the Luftwaffe (the proper operator for fixed-wing aircraft within the German armed forces), wrestled for this competence. Internally, the debate and the project ran under the handle “Schimmelreiter” (literally “The Rider on the White Horse”), after a northern German legendary figure, which eventually became the ELINT system’s semi-official name after it had been revealed to the public. After much tossing, in 1979 the decision was made to procure five refurbished U.S. Army OV-1As, tailored to the German needs and – after long internal debates – operate them by the Luftwaffe.

 

The former American aircraft were hybrids: they still had the OV-1A’s original short wings, but already the OV-1D’s stronger engines and its internal pallet system for interchangeable electronics. The machines received the designation OV-1G (for Germany) and were delivered in early 1980 via ship without any sensors or cameras. These were of Western German origin, developed and fitted locally, tailored to the special border surveillance needs.

 

The installation and testing of the “Schimmelreiter” ELINT suite lasted until 1982. It was based on a Raytheon TI Systems emitter locator system, but it was locally adapted by AEG-Telefunken to the airframe and the Bundeswehr’s special tasks and needs. The system’s hardware was stowed in the fuselage, its sensor arrays were mounted into a pair of underwing nacelles, which occupied the OV-1’s standard hardpoints, allowing a full 360° coverage. In order to cool the electronics suite and regulate the climate in the internal equipment bays, the OV-1G received a powerful heat exchanger, mounted under a wedge-shaped fairing on the spine in front of the tail – the most obvious difference of this type from its American brethren. The exact specifications of the “Schimmelreiter” ELINT suite remained classified, but special emphasis was placed upon COMINT (Communications Intelligence), a sub-category of signals intelligence that engages in dealing with messages or voice information derived from the interception of foreign communications. Even though the “Schimmelreiter” suite was the OV-1Gs’ primary reconnaissance tool, the whole system could be quickly de-installed for other sensor packs and reconnaissance tasks (even though this never happened), or augmented by single modules, what made upgrades and mission specialization easy. Beyond the ELINT suite, the OV-1G could be outfitted with cameras and other sensors on exchangeable pallets in the fuselage, too. This typically included a panoramic camera in a wedge-shaped ventral fairing, which would visually document the emitter sensors’ recordings.

 

A special feature of the German OV-1s was the integration of a brand new, NATO-compatible “Link-16” data link system via a MIDS-LVT (Multifunctional Information Distribution System). Even though this later became a standard for military systems, the OV-1G broke the ground for this innovative technology. The MIDS was an advanced command, control, communications, computing and intelligence (C4I) system incorporating high-capacity, jam-resistant, digital communication links for exchange of near real-time tactical information, including both data and voice, among air, ground, and sea elements. Outwardly, the MIDS was only recognizable through a shallow antenna blister behind the cockpit.

 

Even though the OV-1Gs initially retained their former American uniform olive drab livery upon delivery and outfitting in German service, they soon received a new wraparound camouflage for their dedicated low-level role in green and black (Luftwaffe Norm 83 standard), which was better suited for the European theatre of operations. In Luftwaffe service, the OV-1Gs received the tactical codes 18+01-05 and the small fleet was allocated to the Aufklärungsgeschwader (AG) 51 “Immelmann”, where the machines formed, beyond two squadrons with RF-4E Phantom IIs, an independent 3rd squadron. This small unit was from the start based as a detachment at Lechfeld, located in Bavaria/Southern Germany, instead of AG 51’s home airbase Bremgarten in South-Western Germany, because Lechfeld was closer to the type’s typical theatre of operations along Western Germany’s Eastern borders. Another factor in favor of this different airbase was the fact that Lechfeld was, beyond Tornado IDS fighter bombers, also the home of the Luftwaffe’s seven HFB 320M ECM aircraft, operated by the JaBoG32’s 3rd squadron, so that the local maintenance crews were familiar with complex electronics and aircraft systems, and the base’s security level was appropriate, too.

 

With the end of the Cold War in 1990, the OV-1Gs role and field of operation gradually shifted further eastwards. With the inner-German Iron Curtain gone, the machines were now frequently operated along the Polish and Czech Republic border, as well as in international airspace over the Baltic Sea, monitoring the radar activities along the coastlines and esp. the activities of Russian Navy ships that operated from Kaliningrad and Saint Petersburg. For these missions, the machines were frequently deployed to the “new” air bases Laage and Holzdorf in Eastern Germany.

 

In American service, the OV-1s were retired from Europe in 1992 and from operational U.S. Army service in 1996. In Germany, the OV-1 was kept in service for a considerably longer time – with little problems, since the OV-1 airframes had relatively few flying hours on their clocks. The Luftwaffe’s service level for the aircraft was high and spare parts remained easy to obtain from the USA, and there were still OV-1 parts in USAF storage in Western German bases.

 

The German HFB 320M fleet was retired between 1993 and 1994 and, in part, replaced by the Tornado ECR. At the same time AG 51 was dissolved and the OV-1Gs were nominally re-allocated to JaboG 32/3. With this unit the OV-1Gs remained operational until 2010, undergoing constant updates and equipment changes. For instance, the machines received in 1995 a powerful FLIR sensor in a small turret in the aircraft’s nose, which improved the aircraft’s all-weather reconnaissance capabilities and was intended to spot hidden radio posts even under all-weather/night conditions, once their signal was recognized and located. The aircrafts’ radio emitter locator system was updated several times, too, and, as a passive defensive measure against heat-guided air-to-air missiles/MANPADS, an IR jammer was added, extending the fuselage beyond the tail. These machines received the suffix “Phase II”, even though all five aircraft were updated the same way.

Reports that the OV-1Gs were furthermore retrofitted with the avionics to mount and launch AIM-9 Sidewinder AAMs under the wing tips for self-defense remained unconfirmed, even more so because no aircraft was ever seen carrying arms – neither the AIM-9 nor anything else. Plans to make the OV-1Gs capable of carrying the Luftwaffe’s AGM-65 Maverick never went beyond the drawing board, either. However, BOZ chaff/flare dispenser pods and Cerberus ECM pods were occasionally seen on the ventral pylons from 1998 onwards.

 

No OV-1G was lost during the type’s career in Luftwaffe service, and after the end of the airframes’ service life, all five German OV-1Gs were scrapped in 2011. There was, due to worsening budget restraints, no direct successor, even though the maritime surveillance duties were taken over by Dornier Do 228/NGs operated by the German Marineflieger (naval air arm).

  

General characteristics:

Crew: Two: pilot, observer/systems operator

Length: 44 ft 4 in (13.53 m) overall with FLIR sensor and IR jammer

Wingspan: 42 ft 0 in (12.8 m)

Height: 12 ft 8 in (3.86 m)

Wing area: 330 sq. ft (30.65 m²)

Empty weight: 12,054 lb (5,467 kg)

Loaded weight: 15,544 lb (7,051 kg)

Max. takeoff weight: 18,109 lb (8,214 kg)

 

Powerplant:

2× Lycoming T53-L-701 turboprops, 1,400 shp (1,044 kW) each

 

Performance:

Never exceed speed: 450 mph (390 knots, 724 km/h)

Maximum speed: 305 mph (265 knots, 491 km/h) at 10,000 ft (3,050 m)

Cruise speed: 207 mph (180 knots, 334 km/h) (econ cruise)

Stall speed: 84 mph (73 knots, 135 km/h)

Range: 944 mi (820 nmi, 1,520 km) (SLAR mission)

Service ceiling: 25,000 ft (7,620 m)

Rate of climb: 3,450 ft/min (17.5 m/s)

 

Armament:

A total of eight external hardpoints (two ventral, three under each outer wing)

for external loads; the wing hardpoints were typically occupied with ELINT sensor pods, while the

ventral hardpoints frequently carried 300 l drop tanks to extend loiter time and range;

Typically, no offensive armament was carried, even though bombs or gun/missile pods were possible.

  

The kit and its assembly:

This build became a submission to the “Reconnaissance” Group Build at whatifmodellers.com in July 2021, and it spins further real-world events. Germany actually tested two OV-1s in the Sixties (by the German Army/Bundesheer, not by the air force), but the type was not procured or operated. The test aircraft carried a glossy, olive drab livery (US standard, I think) with German national markings.

However, having a vintage Hasegawa OV-1A in the stash, I wondered what an operational German OV-1 might have looked like, especially if it had been operated into the Eighties and beyond, in the contemporary Norm 83 paint scheme? This led to this purely fictional OV-1G.

 

The kit was mostly built OOB, and the building experience was rather so-so – after all, it’s a pretty old mold/boxing (in my case the Hasegawa/Hales kit is from 1978, the mold is from 1968!). Just a few things were modified/added in order to tweak the standard, short-winged OV-1A into something more modern and sophisticated.

 

When searching for a solution to mount some ELINT sensor arrays, I did not want to copy the OV-1B’s characteristic offset, ventral SLAR fairing. I rather settled for the late RV-1D’s solution with sensor pods under the outer wings. Unfortunately, the OV-1A kit came with the type’s original short wings, so that the pods had to occupy the inner underwing pair of hardpoints. The pods were scratched from square styrene profiles and putty, so that they received a unique look. The Mohawk’s pair of ventral hardpoints were mounted, but – after considering some drop tanks or an ECM pod there - left empty, so that the field of view for the ventral panoramic camera would not be obscured.

 

Other small additions are some radar warning sensor bumps on the nose, some extra antennae, a shallow bulge for the MIDS antenna on the spine, the FLIR turret on the nose (with parts from an Italeri AH-1 and a Kangnam Yak-38!), and I added a tail stinger for a retrofitted (scratched) IR decoy device, inspired by the American AN/ALG-147. This once was a Matchbox SNEB unguided missile pod.

  

Painting and markings:

For the intended era, the German Norm 83 paint scheme, which is still in use today on several Luftwaffe types like the Transall, PAH-2 or CH-53, appeared like a natural choice. It’s a tri-color wraparound scheme, consisting of RAL 6003 (Olivgrün), FS 34097 (Forest Green) and RAL 7021 (Teerschwarz). The paints I used are Humbrol 86 (which is supposed to be a WWI version of RAL 6003, it lacks IMHO yellow but has good contrast to the other tones), Humbrol 116 and Revell 9. The pattern itself was adapted from the German Luftwaffe’s Dornier Do 28D “Skyservants” with Norm 83 camouflage, because of the type’s similar outlines.

 

A black ink washing was applied for light weathering, plus some post-shading of panels with lighter shades of the basic camouflage tones for a more plastic look. The cockpit interior was painted in light grey (Humbrol 167), while the landing gear and the interior of the air brakes became white. The scratched SLAR pods became light grey, with flat di-electric panels in medium grey (created with decal material).

The cockpit interior was painted in a rather light grey (Humbrol 167), the pilots received typical olive drab Luftwaffe overalls, one with a white “bone dome” and the other with a more modern light grey helmet.

 

The decals were improvised. National markings and tactical codes came from TL Modellbau sheets, the AG 51 emblems were taken from a Hasegawa RF-4E sheet. The black walkways were taken from the Mohak’s OOB sheet, the black de-icer leading edges on wings and tail were created with generic black decal material. Finally, the model was sealed with a coat of matt acrylic varnish (Italeri).

  

An interesting result, and the hybrid paint scheme with the additional desert camouflage really makes the aircraft an unusual sight, adding to its credibility.

Normally I include the location with item but this location went away last Thursday. See aboutpch.com for details.

From my unkempt garden. Slightly less unkempt after this afternoon's session with my hedge trimmer, but this Wild Rose survived.

Cedar Fire fire operations include the aerial application of fire retardant, seen here on Black Mountain in the U.S. Department of Agriculture (USDA) Forest Service (FS) Sequoia National Forest, near xz≈åΩ, CA, on Tuesday, August 23, 2016. USDA Photo by Lance Cheung.

For more information please see:

www.usda.gov

www.fs.fed.us

@usda

@forestservice

Video about wildland firefighting youtu.be/QxJFIfkOQLY

The demon army includes not only simple, faceless and mindless soldiers. There are many higher demons with unique look and personality. The most notorious ones in the World of Five Races are Igor, the Professor and Bourbon. This trio of mischievous friends is both feared and loathed by mortals. The Professor was once a respected Dwarven scientist who got possessed by a demon and became the crazy genius who makes war machines and poisons for the Undead army (Necromatons and Blighter Tanks are his inventions). In battle he carries poisonous chemical guns of his own design. Igor is a Fire Ifrit who incinerates the mortals with unquenchable flames. But the strangest of them is Bourbon, the Time Demon. He looks like a weirdly dressed vampire clown, and his limbs can stretch like rubber. In battles Bourbon carries large clock. With their help he can send his enemies to any point in time. He prefers the age when the atmosphere was unbreathable for sentient mortals, as they quickly die there and cannot affect the history.

 

At Pevensey Castle

 

Pevensey Castle: a Saxon Shore fort, Norman defences, a medieval enclosure castle, and later associated remains

The monument includes Anderita Saxon Shore fort, traces of later, Norman defences, an enclosure castle, a 16th century gun emplacement and World War II defences situated on a low spur of sand and clay which now lies around 2km north west of the present East Sussex coastline at Pevensey. During the Roman and medieval periods the spur formed a peninsula projecting into a tidal lagoon and marshland, but coastal deposition and land reclamation have gradually built up the ground around it so that it is now completely land-locked. The roughly oval, north east-south west aligned Roman fort is the earliest of the structures which make up the monument and has been dated to the first half of the fourth century AD. Covering almost 4ha, the fort survives in the form of substantial ruins and buried remains. It is enclosed by a massive defensive wall with a flint and sandstone rubble core faced by coursed greensand and ironstone blocks, interspersed with red tile bonding courses. The whole is up to 3.7m thick and survives to a height of up to 8.1m. The wall was originally topped by a wall walk and parapet. Part excavation in 1906-8 showed that the wall was constructed on footings of rammed chalk and flints underpinned by oak piles and held together by a framework of wooden beams. Investigation of the internal face indicated that this was stepped upwards from a wide base so as to provide extra strength and support. Despite these precautions, a landslip on the south eastern side of the fort has resulted in the destruction of a c.180m length of the perimeter walls and, although fragments of the fallen masonry do survive, most have been removed over the years. Smaller sections of wall have also collapsed along the north western and eastern stretches. The defensive strength provided by the perimeter wall was enhanced by irregularly-spaced, externally projecting semicircular bastions with diameters of around 5m. There were originally at least 15 of these, of which 10 survive today. The fort was entered from its south western, landward approach by way of the main gateway. In front of this a protective ditch 5.5m wide was dug, and, although this became infilled over the years, a 40m stretch located towards its south eastern end has been recut and exposed. The ditch would have been spanned originally by a wooden bridge, although this no longer survives. The main gateway takes the form of a rectangular gatehouse set back between two solid semicircular bastions 8m apart. The 2.7m wide, originally arched entrance is flanked by two oblong guardrooms and the whole gateway structure projects beyond the inner face of the perimeter wall into the fort and is thought to have been originally two or even three storeys high. On the eastern side of the fort is a more simply designed subsidiary gateway, originally a 3m wide archway entrance, giving access to part of the adjacent Roman harbour, now overlain by Pevensey village. The extant archway is a modern reconstruction of the Norman rebuilding of the original entrance. Traces of a wooden causeway which led from it into the fort have been found during partial excavation. Midway along the north western stretch of perimeter wall is a now ruined postern c.2m wide, approached by a curved passage set within the wall. Part excavation between 1906-1908 indicated that the internal buildings which housed the garrison of up to 1,000 men, along with their livestock and supplies, were constructed of timber infilled with wattle and daub. A c.1m sq timber-lined Roman well was found in the south western sector of the fort, at the bottom of which were the remains of the wooden bucket with rope still attached. The well was found to have been filled with rubbish in Roman times and the presence of the bones of cattle, sheep, red deer, wild boar, wild birds, domestic dogs and cats, along with sea shells, gives some indication of the diet and lifestyle of the fort's original inhabitants. Anderita is thought to have been abandoned by its garrison by the latter half of the 4th century AD, and although little is known of its subsequent history until the 11th century, the Anglo-Saxon Chronicle records a massacre of Britons by the invading Saxons at the fort in AD 491. The Bayeux Tapestry states that William the Conquerer landed at Pevensey in 1066, and the Norman army are believed to have made use of the Roman fort as one of their first armed camps. The defences at Pevensey and the surrounding land were granted to King William's half-brother Robert, Count of Mortain. The medieval defences then went through at least 300 years of development, culminating in the construction of a stone built enclosure castle within the largely intact walls of the earlier Roman fort. It is thought that the first Norman defences took the form of a wooden palisade surrounded by a bank and ditch, and a c.40m length of partially infilled ditch up to 9m wide which survives across the north eastern sector of the earlier fort may indicate their original extent. Limited excavations in 1993-94 showed that the ground surface in the south eastern sector of the fort, in the vicinity of the later stone-built keep, was artificially raised some time before 1200, suggesting that a motte may also have been constructed. The original Roman gateways were rebuilt and a new ditch dug in front of the south western gate. Most of the Norman defences and interior wooden buildings will now survive in buried form beneath the later medieval castle, although herringbone-pattern repairs to the Roman masonry, by then serving as the outer bailey of the medieval defences, also date from this time. Around 1100 the defences were strengthened and the accommodation improved by the addition of a masonry keep in the south eastern sector of the earlier fort. The subject of a complex history of alteration, collapse and repair, the keep utilises part of the earlier, Roman perimeter wall and bastions. It takes the form of a rectangular block measuring c.16.8m by c.9m internally, reinforced by apsidal projections on all sides. Now surviving in ruined form up to first floor level, the keep originally took the form of a tall tower with an entrance on the first floor. A rectangular building measuring 7.6m by 6m was later constructed in the south eastern angle between the keep and the Roman wall. At around 1200 work began on the construction of a smaller, stone-built inner bailey in the south eastern sector of the earlier fort. An L-shaped ditch around 20m wide was dug to define the new enclosure, and this retains water in its northern arm. The material excavated from the ditch and from the destruction of the earlier bank was spread over much of the outer bailey to a depth of up to 1.5m. The ditch was recut during extensive renovations carried out during the early 20th century. The first structure to be built in this phase was the gatehouse to the south west which has an arched entrance between twin, semicircular external towers, now ruined. The basement chambers beneath each tower have ashlar-faced walls and barrel-vaulted ceilings, the southern chamber being entered by way of a newel staircase, the northern by a trapdoor. Both were used to house prisoners. Many subsequent alterations included the replacement, during the 15th century, of the wooden bridge over the outer ditch by a stone causeway. The originally embattled curtain wall enclosing the inner bailey was built within the ditch and inner berm around 1250. This survives almost to its full original height and is faced with coursed Greensand ashlar. Three semicircular external towers provided flanking cover from the narrow embrasures which pierce their walls. Each has a narrow staircase to a basement, a branch staircase off it into the ditch and a room and garderobe, or latrine, at ground floor level. Upper rooms were entered by way of the wall walk and were heated by fireplaces. The basement of the northernmost tower has two rib-vaulted bays, the keeled ribs resting on stiff-leaf corbels. The interior castle buildings continued to be built mainly of wood and these will survive in buried form, although the stone foundations of a chapel were exposed during partial excavation of the northern sector of the inner bailey. Around 20m south east of the chapel is a large stone-lined well at least 15.5m deep, and near this is a pile of medieval stone missile-balls, a selection of those recovered from the ditch. These were thrown from trebuchets during the four sieges of the castle. William, Count of Mortain forfeited Pevensey after an unsuccessful rebellion against Henry I in 1101 and the castle, which remained in the royal gift until the later Middle Ages, passed into the hands of the de Aquila family. The most famous siege took place in 1264-65 when the supporters of Henry III, fleeing from their defeat by the Barons at Lewes, took refuge in the castle. In 1372 the castle was given to John of Gaunt, and during his period of office was used to imprison James I, King of Scotland, who had been seized in 1406, and Joan, Queen of Navarre, accused of witchcraft by her stepson, Henry V. By 1300, the sea had gradually begun to recede from around the castle and its military importance declined as a result. Contemporary records show that the castle walls were constantly in need of expensive repair and by the end of the 14th century were not being properly maintained, although the roof leads were kept intact until the middle of the 15th century. By 1500 the castle had ceased to be inhabited and fell rapidly into decay. The threat of the Spanish Armada led to some renewed interest in the defensive value of the site, and a survey of 1587 records that the castle housed two demi-culverins, or heavy guns. These were sited on the contemporary, south east orientated, M-shaped earthen gun emplacement situated in the outer bailey around 90m north east of the main Roman gateway. This takes the form of a raised level platform c.20m long bounded on the seaward side by a slight bank c.0.4m high and around 3m wide. One of the cast iron guns, manufactured in the East Sussex Weald, is now housed within the inner bailey on a modern replica carriage. From the 17th century the castle passed through the hands of various private owners. Valued as a picturesque ruin during the 18th and 19th centuries, it features in many contemporary engravings and illustrations. In 1925 the Duke of Devonshire presented the monument to the state, and extensive repairs began with a view to opening the monument to the public. These were interrupted by the outbreak of World War II, when the castle resumed its original military purpose of protecting the south coast. The castle was refortified in May 1940 as an observation and command post. It was continuously occupied by regular troops, including Canadian forces and the United States Army Air Corps, who used it as a radio direction centre, and by the Home Guard until 1944. The World War II defences include two pillboxes and three machine gun posts of concrete faced with rubble and flints, carefully concealed and camouflaged within the earlier Roman and medieval fabric. An internal tower was built just to the south of the Roman east gateway and a blockhouse housing anti-tank weapons was built in front of the main Roman gateway. The blockhouse no longer survives. Modifications carried out to the medieval mural towers included lining the interiors with brick and inserting wooden floors. In 1945 the monument was returned to peaceful use and is now in the guardianship of the Secretary of State and open to the public.

[Historic England]

+++ DISCLAIMER +++

Nothing you see here is real, even though the conversion or the presented background story might be based on historical facts. BEWARE!

  

Some background:

The Grumman Mohawk began as a joint Army-Marine program through the then-Navy Bureau of Aeronautics (BuAer), for an observation/attack plane that would outperform the light and vulnerable Cessna L-19 Bird Dog. In June 1956, the Army issued Type Specification TS145, which called for the development and procurement of a two-seat, twin turboprop aircraft designed to operate from small, unimproved fields under all weather conditions. It would be faster, with greater firepower, and heavier armor than the Bird Dog, which had proved very vulnerable during the Korean War.

 

The Mohawk's mission would include observation, artillery spotting, air control, emergency resupply, naval target spotting, liaison, and radiological monitoring. The Navy specified that the aircraft had to be capable of operating from small "jeep" escort class carriers (CVEs). The DoD selected Grumman Aircraft Corporation's G-134 design as the winner of the competition in 1957. Marine requirements contributed an unusual feature to the design: since the Marines were authorized to operate fixed-wing aircraft in the close air support (CAS) role, the mockup featured underwing pylons for rockets, bombs, and other stores, and this caused a lot of discord. The Air Force did not like the armament capability of the Mohawk and tried to get it removed. On the other side, the Marines did not want the sophisticated sensors the Army wanted, so when their Navy sponsors opted to buy a fleet oil tanker, they eventually dropped from the program altogether. The Army continued with armed Mohawks (and the resulting competence controversy with the Air Force) and also developed cargo pods that could be dropped from underwing hard points to resupply troops in emergencies.

 

In mid-1961, the first Mohawks to serve with U.S. forces overseas were delivered to the 7th Army at Sandhofen Airfield near Mannheim, Germany. Before its formal acceptance, the camera-carrying AO-1AF was flown on a tour of 29 European airfields to display it to the U.S. Army field commanders and potential European customers. In addition to their Vietnam and European service, SLAR-equipped Mohawks began operational missions in 1963 patrolling the Korean Demilitarized Zone.

 

Germany and France showed early interest in the Mohawk, and two OV-1s were field-tested by both nations over the course of several months. No direct orders resulted, though, but the German Bundesheer (Army) was impressed by the type’s performance and its capability as an observation and reconnaissance platform. Grumman even signed a license production agreement with the French manufacturer Breguet Aviation in exchange for American rights to the Atlantic maritime patrol aircraft, but no production orders followed.

 

This could have been the end of the OV-1 in Europe, but in 1977 the German government, primarily the interior ministry and its intelligence agency, the Bundesnachrichtendienst (BND), showed interest in a light and agile SIGINT/ELINT platform that could fly surveillance missions along the inner-German border to the GDR and also to Czechoslovakia. Beyond visual reconnaissance with cameras and IR sensors, the aircraft was to be specifically able to identify and locate secret radio stations that were frequently operated by Eastern Block agents (esp. by the GDR) all across Western Germany, but primarily close to the inner-German border due to the clandestine stations’ low power. The Bundeswehr already operated a small ELINT/ECM fleet, consisting of converted HFB 320 ‘Hansa’ business jets, but these were not suited for stealthy and inconspicuous low flight level missions that were envisioned, and they also lacked the ability to fly slowly enough to locate potential “radio nests”.

 

The pan and the objective were clear, but the ELINT project caused a long and severe political debate concerning the operator of such an aerial platform. Initially, the Bundesheer, who had already tested the OV-1, claimed responsibility, but the interior ministry in the form of the German customs department as well as the German police’s Federal Border Guard, the Bundesgrenzschutz and the Luftwaffe (the proper operator for fixed-wing aircraft within the German armed forces), wrestled for this competence. Internally, the debate and the project ran under the handle “Schimmelreiter” (literally “The Rider on the White Horse”), after a northern German legendary figure, which eventually became the ELINT system’s semi-official name after it had been revealed to the public. After much tossing, in 1979 the decision was made to procure five refurbished U.S. Army OV-1As, tailored to the German needs and – after long internal debates – operate them by the Luftwaffe.

 

The former American aircraft were hybrids: they still had the OV-1A’s original short wings, but already the OV-1D’s stronger engines and its internal pallet system for interchangeable electronics. The machines received the designation OV-1G (for Germany) and were delivered in early 1980 via ship without any sensors or cameras. These were of Western German origin, developed and fitted locally, tailored to the special border surveillance needs.

 

The installation and testing of the “Schimmelreiter” ELINT suite lasted until 1982. It was based on a Raytheon TI Systems emitter locator system, but it was locally adapted by AEG-Telefunken to the airframe and the Bundeswehr’s special tasks and needs. The system’s hardware was stowed in the fuselage, its sensor arrays were mounted into a pair of underwing nacelles, which occupied the OV-1’s standard hardpoints, allowing a full 360° coverage. In order to cool the electronics suite and regulate the climate in the internal equipment bays, the OV-1G received a powerful heat exchanger, mounted under a wedge-shaped fairing on the spine in front of the tail – the most obvious difference of this type from its American brethren. The exact specifications of the “Schimmelreiter” ELINT suite remained classified, but special emphasis was placed upon COMINT (Communications Intelligence), a sub-category of signals intelligence that engages in dealing with messages or voice information derived from the interception of foreign communications. Even though the “Schimmelreiter” suite was the OV-1Gs’ primary reconnaissance tool, the whole system could be quickly de-installed for other sensor packs and reconnaissance tasks (even though this never happened), or augmented by single modules, what made upgrades and mission specialization easy. Beyond the ELINT suite, the OV-1G could be outfitted with cameras and other sensors on exchangeable pallets in the fuselage, too. This typically included a panoramic camera in a wedge-shaped ventral fairing, which would visually document the emitter sensors’ recordings.

 

A special feature of the German OV-1s was the integration of a brand new, NATO-compatible “Link-16” data link system via a MIDS-LVT (Multifunctional Information Distribution System). Even though this later became a standard for military systems, the OV-1G broke the ground for this innovative technology. The MIDS was an advanced command, control, communications, computing and intelligence (C4I) system incorporating high-capacity, jam-resistant, digital communication links for exchange of near real-time tactical information, including both data and voice, among air, ground, and sea elements. Outwardly, the MIDS was only recognizable through a shallow antenna blister behind the cockpit.

 

Even though the OV-1Gs initially retained their former American uniform olive drab livery upon delivery and outfitting in German service, they soon received a new wraparound camouflage for their dedicated low-level role in green and black (Luftwaffe Norm 83 standard), which was better suited for the European theatre of operations. In Luftwaffe service, the OV-1Gs received the tactical codes 18+01-05 and the small fleet was allocated to the Aufklärungsgeschwader (AG) 51 “Immelmann”, where the machines formed, beyond two squadrons with RF-4E Phantom IIs, an independent 3rd squadron. This small unit was from the start based as a detachment at Lechfeld, located in Bavaria/Southern Germany, instead of AG 51’s home airbase Bremgarten in South-Western Germany, because Lechfeld was closer to the type’s typical theatre of operations along Western Germany’s Eastern borders. Another factor in favor of this different airbase was the fact that Lechfeld was, beyond Tornado IDS fighter bombers, also the home of the Luftwaffe’s seven HFB 320M ECM aircraft, operated by the JaBoG32’s 3rd squadron, so that the local maintenance crews were familiar with complex electronics and aircraft systems, and the base’s security level was appropriate, too.

 

With the end of the Cold War in 1990, the OV-1Gs role and field of operation gradually shifted further eastwards. With the inner-German Iron Curtain gone, the machines were now frequently operated along the Polish and Czech Republic border, as well as in international airspace over the Baltic Sea, monitoring the radar activities along the coastlines and esp. the activities of Russian Navy ships that operated from Kaliningrad and Saint Petersburg. For these missions, the machines were frequently deployed to the “new” air bases Laage and Holzdorf in Eastern Germany.

 

In American service, the OV-1s were retired from Europe in 1992 and from operational U.S. Army service in 1996. In Germany, the OV-1 was kept in service for a considerably longer time – with little problems, since the OV-1 airframes had relatively few flying hours on their clocks. The Luftwaffe’s service level for the aircraft was high and spare parts remained easy to obtain from the USA, and there were still OV-1 parts in USAF storage in Western German bases.

 

The German HFB 320M fleet was retired between 1993 and 1994 and, in part, replaced by the Tornado ECR. At the same time AG 51 was dissolved and the OV-1Gs were nominally re-allocated to JaboG 32/3. With this unit the OV-1Gs remained operational until 2010, undergoing constant updates and equipment changes. For instance, the machines received in 1995 a powerful FLIR sensor in a small turret in the aircraft’s nose, which improved the aircraft’s all-weather reconnaissance capabilities and was intended to spot hidden radio posts even under all-weather/night conditions, once their signal was recognized and located. The aircrafts’ radio emitter locator system was updated several times, too, and, as a passive defensive measure against heat-guided air-to-air missiles/MANPADS, an IR jammer was added, extending the fuselage beyond the tail. These machines received the suffix “Phase II”, even though all five aircraft were updated the same way.

Reports that the OV-1Gs were furthermore retrofitted with the avionics to mount and launch AIM-9 Sidewinder AAMs under the wing tips for self-defense remained unconfirmed, even more so because no aircraft was ever seen carrying arms – neither the AIM-9 nor anything else. Plans to make the OV-1Gs capable of carrying the Luftwaffe’s AGM-65 Maverick never went beyond the drawing board, either. However, BOZ chaff/flare dispenser pods and Cerberus ECM pods were occasionally seen on the ventral pylons from 1998 onwards.

 

No OV-1G was lost during the type’s career in Luftwaffe service, and after the end of the airframes’ service life, all five German OV-1Gs were scrapped in 2011. There was, due to worsening budget restraints, no direct successor, even though the maritime surveillance duties were taken over by Dornier Do 228/NGs operated by the German Marineflieger (naval air arm).

  

General characteristics:

Crew: Two: pilot, observer/systems operator

Length: 44 ft 4 in (13.53 m) overall with FLIR sensor and IR jammer

Wingspan: 42 ft 0 in (12.8 m)

Height: 12 ft 8 in (3.86 m)

Wing area: 330 sq. ft (30.65 m²)

Empty weight: 12,054 lb (5,467 kg)

Loaded weight: 15,544 lb (7,051 kg)

Max. takeoff weight: 18,109 lb (8,214 kg)

 

Powerplant:

2× Lycoming T53-L-701 turboprops, 1,400 shp (1,044 kW) each

 

Performance:

Never exceed speed: 450 mph (390 knots, 724 km/h)

Maximum speed: 305 mph (265 knots, 491 km/h) at 10,000 ft (3,050 m)

Cruise speed: 207 mph (180 knots, 334 km/h) (econ cruise)

Stall speed: 84 mph (73 knots, 135 km/h)

Range: 944 mi (820 nmi, 1,520 km) (SLAR mission)

Service ceiling: 25,000 ft (7,620 m)

Rate of climb: 3,450 ft/min (17.5 m/s)

 

Armament:

A total of eight external hardpoints (two ventral, three under each outer wing)

for external loads; the wing hardpoints were typically occupied with ELINT sensor pods, while the

ventral hardpoints frequently carried 300 l drop tanks to extend loiter time and range;

Typically, no offensive armament was carried, even though bombs or gun/missile pods were possible.

  

The kit and its assembly:

This build became a submission to the “Reconnaissance” Group Build at whatifmodellers.com in July 2021, and it spins further real-world events. Germany actually tested two OV-1s in the Sixties (by the German Army/Bundesheer, not by the air force), but the type was not procured or operated. The test aircraft carried a glossy, olive drab livery (US standard, I think) with German national markings.

However, having a vintage Hasegawa OV-1A in the stash, I wondered what an operational German OV-1 might have looked like, especially if it had been operated into the Eighties and beyond, in the contemporary Norm 83 paint scheme? This led to this purely fictional OV-1G.

 

The kit was mostly built OOB, and the building experience was rather so-so – after all, it’s a pretty old mold/boxing (in my case the Hasegawa/Hales kit is from 1978, the mold is from 1968!). Just a few things were modified/added in order to tweak the standard, short-winged OV-1A into something more modern and sophisticated.

 

When searching for a solution to mount some ELINT sensor arrays, I did not want to copy the OV-1B’s characteristic offset, ventral SLAR fairing. I rather settled for the late RV-1D’s solution with sensor pods under the outer wings. Unfortunately, the OV-1A kit came with the type’s original short wings, so that the pods had to occupy the inner underwing pair of hardpoints. The pods were scratched from square styrene profiles and putty, so that they received a unique look. The Mohawk’s pair of ventral hardpoints were mounted, but – after considering some drop tanks or an ECM pod there - left empty, so that the field of view for the ventral panoramic camera would not be obscured.

 

Other small additions are some radar warning sensor bumps on the nose, some extra antennae, a shallow bulge for the MIDS antenna on the spine, the FLIR turret on the nose (with parts from an Italeri AH-1 and a Kangnam Yak-38!), and I added a tail stinger for a retrofitted (scratched) IR decoy device, inspired by the American AN/ALG-147. This once was a Matchbox SNEB unguided missile pod.

  

Painting and markings:

For the intended era, the German Norm 83 paint scheme, which is still in use today on several Luftwaffe types like the Transall, PAH-2 or CH-53, appeared like a natural choice. It’s a tri-color wraparound scheme, consisting of RAL 6003 (Olivgrün), FS 34097 (Forest Green) and RAL 7021 (Teerschwarz). The paints I used are Humbrol 86 (which is supposed to be a WWI version of RAL 6003, it lacks IMHO yellow but has good contrast to the other tones), Humbrol 116 and Revell 9. The pattern itself was adapted from the German Luftwaffe’s Dornier Do 28D “Skyservants” with Norm 83 camouflage, because of the type’s similar outlines.

 

A black ink washing was applied for light weathering, plus some post-shading of panels with lighter shades of the basic camouflage tones for a more plastic look. The cockpit interior was painted in light grey (Humbrol 167), while the landing gear and the interior of the air brakes became white. The scratched SLAR pods became light grey, with flat di-electric panels in medium grey (created with decal material).

The cockpit interior was painted in a rather light grey (Humbrol 167), the pilots received typical olive drab Luftwaffe overalls, one with a white “bone dome” and the other with a more modern light grey helmet.

 

The decals were improvised. National markings and tactical codes came from TL Modellbau sheets, the AG 51 emblems were taken from a Hasegawa RF-4E sheet. The black walkways were taken from the Mohak’s OOB sheet, the black de-icer leading edges on wings and tail were created with generic black decal material. Finally, the model was sealed with a coat of matt acrylic varnish (Italeri).

  

An interesting result, and the hybrid paint scheme with the additional desert camouflage really makes the aircraft an unusual sight, adding to its credibility.

+++ DISCLAIMER +++

Nothing you see here is real, even though the conversion or the presented background story might be based on historical facts. BEWARE!

  

Some background:

The Grumman Mohawk began as a joint Army-Marine program through the then-Navy Bureau of Aeronautics (BuAer), for an observation/attack plane that would outperform the light and vulnerable Cessna L-19 Bird Dog. In June 1956, the Army issued Type Specification TS145, which called for the development and procurement of a two-seat, twin turboprop aircraft designed to operate from small, unimproved fields under all weather conditions. It would be faster, with greater firepower, and heavier armor than the Bird Dog, which had proved very vulnerable during the Korean War.

 

The Mohawk's mission would include observation, artillery spotting, air control, emergency resupply, naval target spotting, liaison, and radiological monitoring. The Navy specified that the aircraft had to be capable of operating from small "jeep" escort class carriers (CVEs). The DoD selected Grumman Aircraft Corporation's G-134 design as the winner of the competition in 1957. Marine requirements contributed an unusual feature to the design: since the Marines were authorized to operate fixed-wing aircraft in the close air support (CAS) role, the mockup featured underwing pylons for rockets, bombs, and other stores, and this caused a lot of discord. The Air Force did not like the armament capability of the Mohawk and tried to get it removed. On the other side, the Marines did not want the sophisticated sensors the Army wanted, so when their Navy sponsors opted to buy a fleet oil tanker, they eventually dropped from the program altogether. The Army continued with armed Mohawks (and the resulting competence controversy with the Air Force) and also developed cargo pods that could be dropped from underwing hard points to resupply troops in emergencies.

 

In mid-1961, the first Mohawks to serve with U.S. forces overseas were delivered to the 7th Army at Sandhofen Airfield near Mannheim, Germany. Before its formal acceptance, the camera-carrying AO-1AF was flown on a tour of 29 European airfields to display it to the U.S. Army field commanders and potential European customers. In addition to their Vietnam and European service, SLAR-equipped Mohawks began operational missions in 1963 patrolling the Korean Demilitarized Zone.

 

Germany and France showed early interest in the Mohawk, and two OV-1s were field-tested by both nations over the course of several months. No direct orders resulted, though, but the German Bundesheer (Army) was impressed by the type’s performance and its capability as an observation and reconnaissance platform. Grumman even signed a license production agreement with the French manufacturer Breguet Aviation in exchange for American rights to the Atlantic maritime patrol aircraft, but no production orders followed.

 

This could have been the end of the OV-1 in Europe, but in 1977 the German government, primarily the interior ministry and its intelligence agency, the Bundesnachrichtendienst (BND), showed interest in a light and agile SIGINT/ELINT platform that could fly surveillance missions along the inner-German border to the GDR and also to Czechoslovakia. Beyond visual reconnaissance with cameras and IR sensors, the aircraft was to be specifically able to identify and locate secret radio stations that were frequently operated by Eastern Block agents (esp. by the GDR) all across Western Germany, but primarily close to the inner-German border due to the clandestine stations’ low power. The Bundeswehr already operated a small ELINT/ECM fleet, consisting of converted HFB 320 ‘Hansa’ business jets, but these were not suited for stealthy and inconspicuous low flight level missions that were envisioned, and they also lacked the ability to fly slowly enough to locate potential “radio nests”.

 

The pan and the objective were clear, but the ELINT project caused a long and severe political debate concerning the operator of such an aerial platform. Initially, the Bundesheer, who had already tested the OV-1, claimed responsibility, but the interior ministry in the form of the German customs department as well as the German police’s Federal Border Guard, the Bundesgrenzschutz and the Luftwaffe (the proper operator for fixed-wing aircraft within the German armed forces), wrestled for this competence. Internally, the debate and the project ran under the handle “Schimmelreiter” (literally “The Rider on the White Horse”), after a northern German legendary figure, which eventually became the ELINT system’s semi-official name after it had been revealed to the public. After much tossing, in 1979 the decision was made to procure five refurbished U.S. Army OV-1As, tailored to the German needs and – after long internal debates – operate them by the Luftwaffe.

 

The former American aircraft were hybrids: they still had the OV-1A’s original short wings, but already the OV-1D’s stronger engines and its internal pallet system for interchangeable electronics. The machines received the designation OV-1G (for Germany) and were delivered in early 1980 via ship without any sensors or cameras. These were of Western German origin, developed and fitted locally, tailored to the special border surveillance needs.

 

The installation and testing of the “Schimmelreiter” ELINT suite lasted until 1982. It was based on a Raytheon TI Systems emitter locator system, but it was locally adapted by AEG-Telefunken to the airframe and the Bundeswehr’s special tasks and needs. The system’s hardware was stowed in the fuselage, its sensor arrays were mounted into a pair of underwing nacelles, which occupied the OV-1’s standard hardpoints, allowing a full 360° coverage. In order to cool the electronics suite and regulate the climate in the internal equipment bays, the OV-1G received a powerful heat exchanger, mounted under a wedge-shaped fairing on the spine in front of the tail – the most obvious difference of this type from its American brethren. The exact specifications of the “Schimmelreiter” ELINT suite remained classified, but special emphasis was placed upon COMINT (Communications Intelligence), a sub-category of signals intelligence that engages in dealing with messages or voice information derived from the interception of foreign communications. Even though the “Schimmelreiter” suite was the OV-1Gs’ primary reconnaissance tool, the whole system could be quickly de-installed for other sensor packs and reconnaissance tasks (even though this never happened), or augmented by single modules, what made upgrades and mission specialization easy. Beyond the ELINT suite, the OV-1G could be outfitted with cameras and other sensors on exchangeable pallets in the fuselage, too. This typically included a panoramic camera in a wedge-shaped ventral fairing, which would visually document the emitter sensors’ recordings.

 

A special feature of the German OV-1s was the integration of a brand new, NATO-compatible “Link-16” data link system via a MIDS-LVT (Multifunctional Information Distribution System). Even though this later became a standard for military systems, the OV-1G broke the ground for this innovative technology. The MIDS was an advanced command, control, communications, computing and intelligence (C4I) system incorporating high-capacity, jam-resistant, digital communication links for exchange of near real-time tactical information, including both data and voice, among air, ground, and sea elements. Outwardly, the MIDS was only recognizable through a shallow antenna blister behind the cockpit.

 

Even though the OV-1Gs initially retained their former American uniform olive drab livery upon delivery and outfitting in German service, they soon received a new wraparound camouflage for their dedicated low-level role in green and black (Luftwaffe Norm 83 standard), which was better suited for the European theatre of operations. In Luftwaffe service, the OV-1Gs received the tactical codes 18+01-05 and the small fleet was allocated to the Aufklärungsgeschwader (AG) 51 “Immelmann”, where the machines formed, beyond two squadrons with RF-4E Phantom IIs, an independent 3rd squadron. This small unit was from the start based as a detachment at Lechfeld, located in Bavaria/Southern Germany, instead of AG 51’s home airbase Bremgarten in South-Western Germany, because Lechfeld was closer to the type’s typical theatre of operations along Western Germany’s Eastern borders. Another factor in favor of this different airbase was the fact that Lechfeld was, beyond Tornado IDS fighter bombers, also the home of the Luftwaffe’s seven HFB 320M ECM aircraft, operated by the JaBoG32’s 3rd squadron, so that the local maintenance crews were familiar with complex electronics and aircraft systems, and the base’s security level was appropriate, too.

 

With the end of the Cold War in 1990, the OV-1Gs role and field of operation gradually shifted further eastwards. With the inner-German Iron Curtain gone, the machines were now frequently operated along the Polish and Czech Republic border, as well as in international airspace over the Baltic Sea, monitoring the radar activities along the coastlines and esp. the activities of Russian Navy ships that operated from Kaliningrad and Saint Petersburg. For these missions, the machines were frequently deployed to the “new” air bases Laage and Holzdorf in Eastern Germany.

 

In American service, the OV-1s were retired from Europe in 1992 and from operational U.S. Army service in 1996. In Germany, the OV-1 was kept in service for a considerably longer time – with little problems, since the OV-1 airframes had relatively few flying hours on their clocks. The Luftwaffe’s service level for the aircraft was high and spare parts remained easy to obtain from the USA, and there were still OV-1 parts in USAF storage in Western German bases.

 

The German HFB 320M fleet was retired between 1993 and 1994 and, in part, replaced by the Tornado ECR. At the same time AG 51 was dissolved and the OV-1Gs were nominally re-allocated to JaboG 32/3. With this unit the OV-1Gs remained operational until 2010, undergoing constant updates and equipment changes. For instance, the machines received in 1995 a powerful FLIR sensor in a small turret in the aircraft’s nose, which improved the aircraft’s all-weather reconnaissance capabilities and was intended to spot hidden radio posts even under all-weather/night conditions, once their signal was recognized and located. The aircrafts’ radio emitter locator system was updated several times, too, and, as a passive defensive measure against heat-guided air-to-air missiles/MANPADS, an IR jammer was added, extending the fuselage beyond the tail. These machines received the suffix “Phase II”, even though all five aircraft were updated the same way.

Reports that the OV-1Gs were furthermore retrofitted with the avionics to mount and launch AIM-9 Sidewinder AAMs under the wing tips for self-defense remained unconfirmed, even more so because no aircraft was ever seen carrying arms – neither the AIM-9 nor anything else. Plans to make the OV-1Gs capable of carrying the Luftwaffe’s AGM-65 Maverick never went beyond the drawing board, either. However, BOZ chaff/flare dispenser pods and Cerberus ECM pods were occasionally seen on the ventral pylons from 1998 onwards.

 

No OV-1G was lost during the type’s career in Luftwaffe service, and after the end of the airframes’ service life, all five German OV-1Gs were scrapped in 2011. There was, due to worsening budget restraints, no direct successor, even though the maritime surveillance duties were taken over by Dornier Do 228/NGs operated by the German Marineflieger (naval air arm).

  

General characteristics:

Crew: Two: pilot, observer/systems operator

Length: 44 ft 4 in (13.53 m) overall with FLIR sensor and IR jammer

Wingspan: 42 ft 0 in (12.8 m)

Height: 12 ft 8 in (3.86 m)

Wing area: 330 sq. ft (30.65 m²)

Empty weight: 12,054 lb (5,467 kg)

Loaded weight: 15,544 lb (7,051 kg)

Max. takeoff weight: 18,109 lb (8,214 kg)

 

Powerplant:

2× Lycoming T53-L-701 turboprops, 1,400 shp (1,044 kW) each

 

Performance:

Never exceed speed: 450 mph (390 knots, 724 km/h)

Maximum speed: 305 mph (265 knots, 491 km/h) at 10,000 ft (3,050 m)

Cruise speed: 207 mph (180 knots, 334 km/h) (econ cruise)

Stall speed: 84 mph (73 knots, 135 km/h)

Range: 944 mi (820 nmi, 1,520 km) (SLAR mission)

Service ceiling: 25,000 ft (7,620 m)

Rate of climb: 3,450 ft/min (17.5 m/s)

 

Armament:

A total of eight external hardpoints (two ventral, three under each outer wing)

for external loads; the wing hardpoints were typically occupied with ELINT sensor pods, while the

ventral hardpoints frequently carried 300 l drop tanks to extend loiter time and range;

Typically, no offensive armament was carried, even though bombs or gun/missile pods were possible.

  

The kit and its assembly:

This build became a submission to the “Reconnaissance” Group Build at whatifmodellers.com in July 2021, and it spins further real-world events. Germany actually tested two OV-1s in the Sixties (by the German Army/Bundesheer, not by the air force), but the type was not procured or operated. The test aircraft carried a glossy, olive drab livery (US standard, I think) with German national markings.

However, having a vintage Hasegawa OV-1A in the stash, I wondered what an operational German OV-1 might have looked like, especially if it had been operated into the Eighties and beyond, in the contemporary Norm 83 paint scheme? This led to this purely fictional OV-1G.

 

The kit was mostly built OOB, and the building experience was rather so-so – after all, it’s a pretty old mold/boxing (in my case the Hasegawa/Hales kit is from 1978, the mold is from 1968!). Just a few things were modified/added in order to tweak the standard, short-winged OV-1A into something more modern and sophisticated.

 

When searching for a solution to mount some ELINT sensor arrays, I did not want to copy the OV-1B’s characteristic offset, ventral SLAR fairing. I rather settled for the late RV-1D’s solution with sensor pods under the outer wings. Unfortunately, the OV-1A kit came with the type’s original short wings, so that the pods had to occupy the inner underwing pair of hardpoints. The pods were scratched from square styrene profiles and putty, so that they received a unique look. The Mohawk’s pair of ventral hardpoints were mounted, but – after considering some drop tanks or an ECM pod there - left empty, so that the field of view for the ventral panoramic camera would not be obscured.

 

Other small additions are some radar warning sensor bumps on the nose, some extra antennae, a shallow bulge for the MIDS antenna on the spine, the FLIR turret on the nose (with parts from an Italeri AH-1 and a Kangnam Yak-38!), and I added a tail stinger for a retrofitted (scratched) IR decoy device, inspired by the American AN/ALG-147. This once was a Matchbox SNEB unguided missile pod.

  

Painting and markings:

For the intended era, the German Norm 83 paint scheme, which is still in use today on several Luftwaffe types like the Transall, PAH-2 or CH-53, appeared like a natural choice. It’s a tri-color wraparound scheme, consisting of RAL 6003 (Olivgrün), FS 34097 (Forest Green) and RAL 7021 (Teerschwarz). The paints I used are Humbrol 86 (which is supposed to be a WWI version of RAL 6003, it lacks IMHO yellow but has good contrast to the other tones), Humbrol 116 and Revell 9. The pattern itself was adapted from the German Luftwaffe’s Dornier Do 28D “Skyservants” with Norm 83 camouflage, because of the type’s similar outlines.

 

A black ink washing was applied for light weathering, plus some post-shading of panels with lighter shades of the basic camouflage tones for a more plastic look. The cockpit interior was painted in light grey (Humbrol 167), while the landing gear and the interior of the air brakes became white. The scratched SLAR pods became light grey, with flat di-electric panels in medium grey (created with decal material).

The cockpit interior was painted in a rather light grey (Humbrol 167), the pilots received typical olive drab Luftwaffe overalls, one with a white “bone dome” and the other with a more modern light grey helmet.

 

The decals were improvised. National markings and tactical codes came from TL Modellbau sheets, the AG 51 emblems were taken from a Hasegawa RF-4E sheet. The black walkways were taken from the Mohak’s OOB sheet, the black de-icer leading edges on wings and tail were created with generic black decal material. Finally, the model was sealed with a coat of matt acrylic varnish (Italeri).

  

An interesting result, and the hybrid paint scheme with the additional desert camouflage really makes the aircraft an unusual sight, adding to its credibility.

Side (formerly Selimiye) is a city on the southern Mediterranean coast of Turkey. It includes the modern resort town and the ruins of the ancient city of Side, one of the best-known classical sites in the country. Modern Side is a neighbourhood of the municipality and district of Manavgat, Antalya Province, Turkey.[1] Its population is 14,527 (2022).[2] Before the 2013 reorganisation, it was a town (belde).[3][4] It lies near Manavgat, 78 km from Antalya.[5]

 

It is located on the eastern part of the Pamphylian coast, which lies about 20 km east of the mouth of the Eurymedon River. Today, as in antiquity, the ancient city is situated on a small north-south peninsula about 1 km long and 400 m across.

 

History

Pseudo-Scylax,[6] Strabo and Arrian[7] record that Side was founded by Greek settlers from Cyme in Aeolis, a region of western Anatolia. This most likely occurred in the 7th century BC. A basalt column base from the 7th century BC found in the excavations and attributable to the Neo-Hittites is evidence of the site's early history.

 

Possessing a good harbour for small craft, Side's natural geography made it one of the most important trade centres in the region.

 

Its tutelary deity was Athena, whose head adorned its coinage.

 

Excavations have revealed several inscriptions written in the language of Side. The inscriptions, dating from the 3rd and 2nd centuries BC, remain undeciphered, but testify that the local language was still in use several centuries after colonisation.

 

Macedonian Rule

 

Vespasian Gate

 

The ancient theatre

Alexander the Great occupied Side without a struggle in 333 BC. Alexander left only a single garrison behind to occupy the city. This occupation, in turn, introduced the people of Side to Hellenistic culture, which flourished from the 4th to the 1st century BC. After Alexander's death, Side fell under the control of one of Alexander's generals, Ptolemy I Soter, who declared himself king of Egypt in 305 BC. The Ptolemaic dynasty controlled Side until it was captured by the Seleucid Empire in the 2nd century BC. Yet, despite these occupations, Side managed to preserve some autonomy, grew prosperous, and became an important cultural centre.

  

In 190 BC a fleet from the Greek island city-state of Rhodes, supported by Rome and Pergamum, defeated the Seleucid King Antiochus the Great's fleet, which was under the command of the fugitive Carthaginian general Hannibal. The defeat of Hannibal and Antiochus the Great meant that Side freed itself from the overlord-ship of the Seleucid Empire.

 

Post-Seleucid Rule

 

Tetradrachm from Side, 201-190 BC, depicting winged Victory. Now in Palais de Rumine, Lausanne, Switzerland

The Treaty of Apamea (188 BC) forced Antiochus to abandon all European territories and to cede all of Asia Minor north of the Taurus Mountains to Pergamum. However, the dominion of Pergamum only reached de facto as far as Perga, leaving Eastern Pamphylia in a state of uncertain freedom. This led Attalus II Philadelphus to construct a new harbour in the city of Attalia (the present Antalya), although Side already possessed an important harbour of its own. Between 188 and 36 BC Side minted its own money, tetradrachms showing Nike and a laurel wreath (the sign of victory).

 

In the 1st century BC, Side reached a peak when the Cilician pirates established their chief naval base and a centre for their slave-trade.

 

Romans

 

The main street is lined with the ruins of homes or shops, many of which feature their original mosaic flooring

 

Hospital dating to the 6th century.

The consul Servilius Vatia defeated these brigands in 78 BC and later the Roman general Pompey in 67 BC, bringing Side under the control of Rome and beginning its second period of ascendancy, when it established and maintained a good working relationship with the Roman Empire.[8]

 

Emperor Augustus reformed the state administration and placed Pamphylia and Side in the Roman province of Galatia in 25 BC, after the short reign of Amyntas of Galatia between 36 and 25 BC. Side began another prosperous period as a commercial centre in Asia Minor through its trade in olive oil. Its population grew to 60,000 inhabitants. This period would last well into the 3rd century AD. Side also established itself as a slave-trading centre in the Mediterranean. Its large commercial fleet engaged in acts of piracy, while wealthy merchants paid for such tributes as public works, monuments, and competitions as well as the games and gladiator fights. Most of the extant ruins at Side date from this period of prosperity.

 

Side was the home of Eustathius of Antioch, of the philosopher Troilus, of the fifth-century ecclesiastical writer Philip; of the famous lawyer Tribonian.[9]

 

Decline

Side began a steady decline from the 4th century on. Even defensive walls could not stop successive invasions of highlanders from the Taurus Mountains. During the 5th and 6th centuries, Side experienced a revival, and became the seat of the Bishopric of Eastern Pamphylia. Arab fleets, nevertheless, raided and burned Side during the 7th century, contributing to its decline. The combination of earthquakes, Christian zealots and Arab raids, left the site abandoned by the 10th century, its citizens having emigrated to nearby Attalia.[8]

 

In the 12th century, Side temporarily established itself once more as a large city. An inscription found on the site of the former ancient city shows a considerable Jewish population in early Byzantine times. However, Side was abandoned again after being sacked. Its population moved to Attalia, and Side became known as Eski Adalia 'Old Antalya' and was buried.

 

Ecclesiastical history

As capital of the Roman province of Pamphylia Prima, Side was ecclesiastically the metropolitan see. The earliest known bishop was Epidaurus, presiding at the Synod of Ancyra, 314. Others are John, fourth century; Eustathius, 381; Amphilochius, 426-458, who played an important part in the history of the time; Conon, 536; Peter, 553; John, 680-692; Mark, 879; Theodore, 1027-1028; Anthimus, present at the synod held at Constantinople in 1054; John, then counsellor to the Emperor Michael VII Ducas, presided at a council on the worship of images, 1082; Theodosius and his successor Nicetas, twelfth century. John, present at a synod at Constantinople in 1156. The Notitiae Episcopatuum continued to mention Side as a metropolis of Pamphylia until the thirteenth century. It does not appear in the "Notitia" of Andronicus III. In 1397 the diocese was united with that of Attalia; in 1400 the Metropolitan of Perge and Attalia was at the same time the administrator of Side.[10][citation needed]

 

No longer a residential see, Side is today included in the Catholic Church's list of titular sees.[11]

 

Monuments and Site

The great ruins are among the most notable in Asia Minor. They cover a large promontory which a wall and a moat separate from the mainland. Archaeologists have been excavating Side since 1947 and intermittently continue to do so.[12]

 

The colossal theatre complex of the 2nd century is less well-preserved that of Aspendos, but it is almost as large, seating 15,000–20,000 people. It was converted into an open-air sanctuary with two chapels during Byzantine times (5th or 6th century).

 

The well-preserved city walls provide an entrance to the site through the Hellenistic main gate (Megale Pyle) from the 2nd century BC.

 

The colonnaded street had marble columns whose remains can be seen near the Roman baths, restored as a museum displaying statues and sarcophagi from the Roman period. The agora includes the remains of the round Tyche and Fortuna temple (2nd century BC), peripteral with twelve columns, in the centre. In later times it was used as a trading centre where pirates sold slaves.

 

The early Roman Temple of Dionysus is near the theatre. The fountain gracing the entrance is restored. At the left side is a Byzantine Basilica.[8]

 

Other buildings include three temples and a nymphaeum, a grotto or fountain building of elaborate design, and a synagogue which was discovered under a modern place of residence.[13]

 

Excavation teams also found an ancient Greek brothel.. Wikipedia

 

August 15, 2019- New York City, NY- Governor Andrew Cuomo advances First-In-The-Nation Domestic Terrorism Law to include mass violence motivated hate.

The geothermal areas of Yellowstone include several geyser basins in Yellowstone National Park as well as other geothermal features such as hot springs, mud pots, and fumaroles. The number of thermal features in Yellowstone is estimated at 10,000. A study that was completed in 2011 found that a total of 1,283 geysers have erupted in Yellowstone, 465 of which are active during an average year. These are distributed among nine geyser basins, with a few geysers found in smaller thermal areas throughout the Park. The number of geysers in each geyser basin are as follows: Upper Geyser Basin (410), Midway Geyser Basin (59), Lower Geyser Basin (283), Norris Geyser Basin (193), West Thumb Geyser Basin (84), Gibbon Geyser Basin (24), Lone Star Geyser Basin (21), Shoshone Geyser Basin (107), Heart Lake Geyser Basin (69), other areas (33). Although famous large geysers like Old Faithful are part of the total, most of Yellowstone's geysers are small, erupting to only a foot or two. The hydrothermal system that supplies the geysers with hot water sits within an ancient active caldera. Many of the thermal features in Yellowstone build up sinter, geyserite, or travertine deposits around and within them.

 

The various geyser basins are located where rainwater and snowmelt can percolate into the ground, get indirectly superheated by the underlying Yellowstone hotspot, and then erupt at the surface as geysers, hot springs, and fumaroles. Thus flat-bottomed valleys between ancient lava flows and glacial moraines are where most of the large geothermal areas are located. Smaller geothermal areas can be found where fault lines reach the surface, in places along the circular fracture zone around the caldera, and at the base of slopes that collect excess groundwater. Due to the Yellowstone Plateau's high elevation the average boiling temperature at Yellowstone's geyser basins is 199 °F (93 °C). When properly confined and close to the surface it can periodically release some of the built-up pressure in eruptions of hot water and steam that can reach up to 390 feet (120 m) into the air (see Steamboat Geyser, the world's tallest geyser). Water erupting from Yellowstone's geysers is superheated above that boiling point to an average of 204 °F (95.5 °C) as it leaves the vent. The water cools significantly while airborne and is no longer scalding hot by the time it strikes the ground, nearby boardwalks, or even spectators. Because of the high temperatures of the water in the features it is important that spectators remain on the boardwalks and designated trails. Several deaths have occurred in the park as a result of falls into hot springs.

 

Prehistoric Native American artifacts have been found at Mammoth Hot Springs and other geothermal areas in Yellowstone. Some accounts state that the early people used hot water from the geothermal features for bathing and cooking. In the 19th century Father Pierre-Jean De Smet reported that natives he interviewed thought that geyser eruptions were "the result of combat between the infernal spirits". The Lewis and Clark Expedition traveled north of the Yellowstone area in 1806. Local natives that they came upon seldom dared to enter what we now know is the caldera because of frequent loud noises that sounded like thunder and the belief that the spirits that possessed the area did not like human intrusion into their realm. The first white man known to travel into the caldera and see the geothermal features was John Colter, who had left the Lewis and Clark Expedition. He described what he saw as "hot spring brimstone". Beaver trapper Joseph Meek recounted in 1830 that the steam rising from the various geyser basins reminded him of smoke coming from industrial smokestacks on a cold winter morning in Pittsburgh, Pennsylvania. In the 1850s famed trapper Jim Bridger called it "the place where Hell bubbled up".

 

The heat that drives geothermal activity in the Yellowstone area comes from brine (salty water) that is 1.5–3 miles (7,900–15,800 ft; 2,400–4,800 m) below the surface. This is actually below the solid volcanic rock and sediment that extends to a depth of 3,000 to 6,000 feet (900 to 1,800 m) and is inside the hot but mostly solid part of the pluton that contains Yellowstone's magma chamber. At that depth the brine is superheated to temperatures that exceed 400 °F (204 °C) but is able to remain a liquid because it is under great pressure (like a huge pressure cooker).

 

Convection of the churning brine and conduction from surrounding rock transfers heat to an overlaying layer of fresh groundwater. Movement of the two liquids is facilitated by the highly fractured and porous nature of the rocks under the Yellowstone Plateau. Some silica is dissolved from the fractured rhyolite into the hot water as it travels through the fractured rock. Part of this hard mineral is later redeposited on the walls of the cracks and fissures to make a nearly pressure-tight system. Silica precipitates at the surface to form either geyserite or sinter, creating the massive geyser cones, the scalloped edges of hot springs, and the seemingly barren landscape of geyser basins.

 

There are at least five types of geothermal features found at Yellowstone:

 

Fumaroles: Fumaroles, or steam vents, are the hottest hydrothermal features in the park. They have so little water that it all flashes into steam before reaching the surface. At places like Roaring Mountain, the result is loud hissing of steam and gases.

Geysers: Geysers such as Old Faithful are a type of geothermal feature that periodically erupt scalding hot water. Increased pressure exerted by the enormous weight of the overlying rock and water prevents deeper water from boiling. As the hot water rises it is under less pressure and steam bubbles form. They, in turn, expand on their ascent until the bubbles are too big and numerous to pass freely through constrictions. At a critical point the confined bubbles actually lift the water above, causing the geyser to splash or overflow. This decreases the pressure of the system and violent boiling results. Large quantities of water flash into tremendous amounts of steam that force a jet of water out of the vent: an eruption begins. Water (and heat) is expelled faster than the geyser's recharge rate, gradually decreasing the system's pressure and eventually ending the eruption.

Hot springs: Hot springs such as Grand Prismatic Spring are the most common hydrothermal features in the park. Their plumbing has no constrictions. Superheated water cools as it reaches the surface, sinks, and is replaced by hotter water from below. This circulation, called convection, prevents water from reaching the temperature needed to set off an eruption. Many hot springs give rise to streams of heated water.

Mudpots: Mudpots such as Fountain Paint Pots are acidic hot springs with a limited water supply. Some microorganisms use hydrogen sulfide (rotten egg smell), which rises from deep within the earth, as an energy source. They convert the gas into sulfuric acid, which breaks down rock into clay.

Travertine terraces: Travertine terraces, found at Mammoth Hot Springs, are formed from limestone (a rock type made of calcium carbonate). Thermal waters rise through the limestone, carrying high amounts of dissolved carbonate. Carbon dioxide is released at the surface and calcium carbonate deposited as travertine, the chalky white rock of the terraces. These features constantly and quickly change due to the rapid rate of deposition.

Geyser basins

 

The Norris Geyser Basin 44°43′43″N 110°42′16″W is the hottest geyser basin in the park and is located near the northwest edge of Yellowstone Caldera near Norris Junction and on the intersection of three major faults. The Norris-Mammoth Corridor is a fault that runs from Norris north through Mammoth to the Gardiner, Montana, area. The Hebgen Lake fault runs from northwest of West Yellowstone, Montana, to Norris. This fault experienced an earthquake in 1959 that measured 7.4 on the Richter scale (sources vary on exact magnitude between 7.1 and 7.8; see 1959 Hebgen Lake earthquake). Norris Geyser Basin is so hot and dynamic because these two faults intersect with the ring fracture zone that resulted from the creation of the Yellowstone Caldera of 640,000 years ago.

 

The Basin consists of three main areas: Porcelain Basin, Back Basin, and One Hundred Springs Plain. Unlike most of other geyser basins in the park, the waters from Norris are acidic rather than alkaline (for example, Echinus Geyser has a pH of ~3.5). The difference in pH allows for a different class of bacterial thermophiles to live at Norris, creating different color patterns in and around the Norris Basin waters.

 

The Ragged Hills that lie between Back Basin and One Hundred Springs Plain are thermally altered glacial kames. As glaciers receded the underlying thermal features began to express themselves once again, melting remnants of the ice and causing masses of debris to be dumped. These debris piles were then altered by steam and hot water flowing through them. Madison lies within the eroded stream channels cut through lava flows formed after the caldera eruption. The Gibbon Falls lies on the caldera boundary as does Virginia Cascades.

 

Algae on left bacteria on right at the intersection of flows from the Constant & Whirlgig Geysers at Norris Geyser Basin

The tallest active geyser in the world, Steamboat Geyser,[11] is located in Norris Basin. Unlike the slightly smaller but much more famous Old Faithful Geyser located in Upper Geyser Basin, Steamboat has an erratic and lengthy timetable between major eruptions. During major eruptions, which may be separated by intervals of more than a year (the longest recorded span between major eruptions was 50 years), Steamboat erupts over 300 feet (90 m) into the air. Steamboat does not lie dormant between eruptions, instead displaying minor eruptions of approximately 40 feet (12 m).

 

Norris Geyser Basin periodically undergoes a large-scale, basin-wide thermal disturbance lasting a few weeks. Water levels fluctuate, and temperatures, pH, colors, and eruptive patterns change throughout the basin. During a disturbance in 1985, Porkchop Geyser continually jetted steam and water; in 1989, the same geyser apparently clogged with silica and blew up, throwing rocks more than 200 feet (61 m). In 2003 a park ranger observed it bubbling heavily, the first such activity seen since 1991. Activity increased dramatically in mid-2003. Because of high ground temperatures and new features beside the trail much of Back Basin was closed until October. In 2004 the boardwalk was routed around the dangerous area and now leads behind Porkchop Geyser.

 

North of Norris, Roaring Mountain is a large, acidic hydrothermal area (solfatara) with many fumaroles. In the late 19th and early 20th centuries, the number, size, and power of the fumaroles were much greater than today. The fumaroles are most easily seen in the cooler, low-light conditions of morning and evening.

 

The Gibbon Geyser Basin 44°41′58″N 110°44′34″W includes several thermal areas in the vicinity of the Gibbon River between Gibbon Falls and Norris. The most accessible feature in the basin is Beryl Spring, with a small boardwalk right along the Grand Loop Road. Artists' Paintpots is a small hydrothermal area south of Norris Junction that includes colorful hot springs and two large mudpots.

 

The Monument Geyser Basin 44°41′03″N 110°45′14″W has no active geysers, but its 'monuments' are siliceous sinter deposits similar to the siliceous spires discovered on the floor of Yellowstone Lake. Scientists hypothesize that this basin's structures formed from a hot water system in a glacially dammed lake during the waning stages of the Pinedale Glaciation. The basin is on a ridge reached by a very steep one-mile (1.6 km) trail south of Artists' Paint Pots. Other areas of thermal activity in Gibbon Geyser Basin lie off-trail.

 

South of Norris along the rim of the caldera is the Upper Geyser Basin 44°27′52″N 110°49′45″W, which has the highest concentration of geothermal features in the park. This complement of features includes the most famous geyser in the park, Old Faithful Geyser, as well as four other predictable large geysers. One of these large geysers in the area is Castle Geyser which is about 1,400 feet (430 m) northwest of Old Faithful. Castle Geyser has an interval of approximately 13 hours between major eruptions, but is unpredictable after minor eruptions. The other three predictable geysers are Grand Geyser, Daisy Geyser, and Riverside Geyser. Biscuit Basin and Black Sand Basin are also within the boundaries of Upper Geyser Basin.

 

The hills surrounding Old Faithful and the Upper Geyser Basin are reminders of Quaternary rhyolitic lava flows. These flows, occurring long after the catastrophic eruption of 640,000 years ago, flowed across the landscape like stiff mounds of bread dough due to their high silica content.

 

Evidence of glacial activity is common, and it is one of the keys that allows geysers to exist. Glacier till deposits underlie the geyser basins providing storage areas for the water used in eruptions. Many landforms, such as Porcupine Hills north of Fountain Flats, are made up of glacial gravel and are reminders that 70,000 to 14,000 years ago, this area was buried under ice.

 

Signs of the forces of erosion can be seen everywhere, from runoff channels carved across the sinter in the geyser basins to the drainage created by the Firehole River. Mountain building is evident on the drive south of Old Faithful, toward Craig Pass. Here the Rocky Mountains reach a height of 8,262 feet (2,518 m), dividing the country into two distinct watersheds.

 

Midway Geyser Basin 44°31′04″N 110°49′56″W is much smaller than the other basins found alongside the Firehole River. Despite its small size, it contains two large features, the 200-by-300-foot-wide (60 by 90 m) Excelsior Geyser which pours over 4,000 U.S. gallons (15,000 L; 3,300 imp gal) per minute into the Firehole River. The largest hot spring in Yellowstone, the 370-foot-wide (110 m) and 121-foot-deep (37 m) Grand Prismatic Spring is found here. Also in the basin is Turquoise Pool and Opal Pool.

 

Lower Geyser Basin

Blue spring with steam rising from it; irregular blotches of red and orange residue are on the banks, along with dead tree trunks.

Silex Spring at Fountain Paint Pot

 

Farther north is the Lower Geyser Basin 44°32′58″N 110°50′09″W, which is the largest geyser basin in area, covering approximately 11 square miles. Due to its large size, it has a much less concentrated set of geothermal features, including Fountain Paint Pots. Fountain Paint Pots are mud pots, that is, a hot spring that contains boiling mud instead of water. The mud is produced by a higher acidity in the water which enables the spring to dissolve surrounding minerals to create an opaque, usually grey, mud. Also there is Firehole Spring, Celestine Pool, Leather Pool, Red Spouter, Jelly spring, and a number of fumaroles.

 

Geysers in Lower Geyser Basin include Great Fountain Geyser, whose eruptions reach 100 to 200 feet (30–61 m) in the air, while waves of water cascade down its sinter terraces., the Fountain group of Geysers (Clepsydra Geyser which erupts nearly continuously to heights of 45 feet (14 m), Fountain Geyser, Jelly Geyser, Jet Geyser, Morning Geyser, and Spasm Geyser), the Pink Cone group of geysers (Dilemma Geyser, Labial Geyser, Narcissus Geyser, Pink Geyser, and Pink Cone Geyser), the White Dome group of geysers (Crack Geyser, Gemini Geyser, Pebble Geyser, Rejuvenated Geyser, and White Dome Geyser), as well as Sizzler Geyser.

 

Clepsydra Geyser erupting. July 2019

Fountain Paint Pots

White Dome Geyser

West Thumb Geyser Basin

Several pools of blue water in ashen rock basin.

West Thumb Geyser Basin

Blackened basin with orange streaks; steam is rising from it with fir trees in the background.

Overflow areas of Silex springs

 

The West Thumb Geyser Basin 44°25′07″N 110°34′23″W, including Potts Basin to the north, is the largest geyser basin on the shores of Yellowstone Lake. The heat source of the thermal features in this location is thought to be relatively close to the surface, only 10,000 feet (3,000 m) down. West Thumb is about the same size as another famous volcanic caldera, Crater Lake in Oregon, but much smaller than the great Yellowstone Caldera which last erupted about 640,000 years ago. West Thumb is a caldera within a caldera.

 

West Thumb was created approximately 162,000 years ago when a magma chamber bulged up under the surface of the earth and subsequently cracked it along ring fracture zones. This in turn released the enclosed magma as lava and caused the surface above the emptied magma chamber to collapse. Water later filled the collapsed area of the caldera, forming an extension of Yellowstone Lake. This created the source of heat and water that feed the West Thumb Geyser Basin today.

 

The thermal features at West Thumb are not only found on the lake shore, but extend under the surface of the lake as well. Several underwater hydrothermal features were discovered in the early 1990s and can be seen as slick spots or slight bulges in the summer. During the winter, the underwater thermal features are visible as melt holes in the icy surface of the lake. The surrounding ice can reach three feet (one yard) in thickness.

 

Perhaps the most famous hydrothermal feature at West Thumb is a geyser on the lake shore known as Fishing Cone. Walter Trumbull of the 1870 Washburn-Langford-Doane Expedition described a unique event while a man was fishing adjacent to the cone: "...in swinging a trout ashore, it accidentally got off the hook and fell into the spring. For a moment it darted about with wonderful rapidity, as if seeking an outlet. Then it came to the top, dead, and literally boiled." Fishing Cone erupted frequently to the height of 40 feet (12 m) in 1919 and to lesser heights in 1939. One fisherman was badly burned in Fishing Cone in 1921. Fishing at the geyser is now prohibited.

 

Early visitors would arrive at West Thumb via stagecoach from the Old Faithful area. They had a choice of continuing on the stagecoach or boarding the steamship Zillah to continue the journey by water to Lake Hotel. The boat dock was located near the south end of the geyser basin near Lakeside Spring.

 

Backcountry Geyser Basins

The Heart Lake 44°18′00″N 110°30′56″W, Lone Star 44°24′50″N 110°49′04″W, and Shoshone Geyser Basins 44°21′16″N 110°47′57″W are located away from the road and require at least several miles of hiking to reach. These areas lack the boardwalks and other safety features of the developed areas. As falling into geothermal features can be fatal, it is usually advisable to visit these areas with an experienced guide or at the very least, travelers need to ensure they remain on well-marked trails.

 

The Heart Lake Geyser Basin contains several groups of geysers and deep blue hot springs near Heart Lake in the south-central portion of Yellowstone, southeast of most of the main geyser basins. Lying in the Snake River watershed east of Lewis Lake and south of Yellowstone Lake, Heart Lake was named sometime before 1871 for Hart Hunney, a hunter. Other explorers in the region incorrectly assumed that the lake's name was spelled 'heart' because of its shape. The Heart Lake Geyser Basin begins a couple miles from the lake and descends along Witch Creek to the lakeshore. Five groups of hydrothermal features comprise the basin, and all of them contain geysers, although some are dormant.

 

Between Shoshone Lake and Old Faithful is the Lone Star Geyser Basin, of which the primary feature is Lone Star Geyser, named for its isolation from the nearby geysers of the Upper Geyser Basin. The basin is reachable on foot or bicycle via a 3 mile road that is closed to vehicles.

 

The Shoshone Geyser Basin, reached by hiking or by boat, contains one of the highest concentrations of geysers in the world – more than 80 in an area 1,600 by 800 feet (490 by 240 m). Hot springs and mudpots dot the landscape between the geyser basin and Shoshone Lake.

 

Hot Spring Basin is located 15 miles (24 km) north-northeast of Fishing Bridge and has one of Yellowstone's largest collections of hot springs and fumaroles. The geothermal features there release large amounts of sulfur. This makes water from the springs so acidic that it has dissolved holes in the pants of people who sit on wet ground and causes mounds of sulfur three feet (1 m) high to develop around fumaroles. The very hot acidic water and steam have also created voids in the ground that are only covered by a thin crust.

 

Mammoth Hot Springs is a large complex of hot springs on a hill of travertine in Yellowstone National Park adjacent to Fort Yellowstone and the Mammoth Hot Springs Historic District. It was created over thousands of years as hot water from the spring cooled and deposited calcium carbonate (over two tons flow into Mammoth each day in a solution). Because of the huge amount of geothermal vents, travertine flourishes. Although these springs lie outside the caldera boundary, their energy has been attributed to the same magmatic system that fuels other Yellowstone geothermal areas.

 

The thermal features at Mud Volcano and Sulphur Caldron are primarily mud pots and fumaroles because the area is situated on a perched water system with little water available. Fumaroles or "steam vents" occur when the ground water boils away faster than it can be recharged. Also, the vapors are rich in sulfuric acid that leaches the rock, breaking it down into clay. Because no water washes away the acid or leached rock, it remains as sticky clay to form a mud pot. Hydrogen sulfide gas is present deep in the earth at Mud Volcano and is oxidized to sulfuric acid by microbial activity, which dissolves the surface soils to create pools and cones of clay and mud. Along with hydrogen sulfide, steam, carbon dioxide, and other gases explode through the layers of mud.

 

A series of shallow earthquakes associated with the volcanic activity in Yellowstone struck this area in 1978. Soil temperatures increased to nearly 200 °F (93 °C). The slope between Sizzling Basin and Mud Geyser, once covered with green grass and trees, became a barren landscape of fallen trees known as "the cooking hillside".

 

Yellowstone National Park is a national park located in the western United States, largely in the northwest corner of Wyoming and extending into Montana and Idaho. It was established by the 42nd U.S. Congress with the Yellowstone National Park Protection Act and signed into law by President Ulysses S. Grant on March 1, 1872. Yellowstone was the first national park in the U.S. and is also widely held to be the first national park in the world. The park is known for its wildlife and its many geothermal features, especially the Old Faithful geyser, one of its most popular. While it represents many types of biomes, the subalpine forest is the most abundant. It is part of the South Central Rockies forests ecoregion.

 

While Native Americans have lived in the Yellowstone region for at least 11,000 years, aside from visits by mountain men during the early-to-mid-19th century, organized exploration did not begin until the late 1860s. Management and control of the park originally fell under the jurisdiction of the U.S. Department of the Interior, the first Secretary of the Interior to supervise the park being Columbus Delano. However, the U.S. Army was eventually commissioned to oversee the management of Yellowstone for 30 years between 1886 and 1916. In 1917, the administration of the park was transferred to the National Park Service, which had been created the previous year. Hundreds of structures have been built and are protected for their architectural and historical significance, and researchers have examined more than a thousand archaeological sites.

 

Yellowstone National Park spans an area of 3,468.4 sq mi (8,983 km2), comprising lakes, canyons, rivers, and mountain ranges. Yellowstone Lake is one of the largest high-elevation lakes in North America and is centered over the Yellowstone Caldera, the largest super volcano on the continent. The caldera is considered a dormant volcano. It has erupted with tremendous force several times in the last two million years. Well over half of the world's geysers and hydrothermal features are in Yellowstone, fueled by this ongoing volcanism. Lava flows and rocks from volcanic eruptions cover most of the land area of Yellowstone. The park is the centerpiece of the Greater Yellowstone Ecosystem, the largest remaining nearly intact ecosystem in the Earth's northern temperate zone. In 1978, Yellowstone was named a UNESCO World Heritage Site.

 

Hundreds of species of mammals, birds, fish, reptiles, and amphibians have been documented, including several that are either endangered or threatened. The vast forests and grasslands also include unique species of plants. Yellowstone Park is the largest and most famous megafauna location in the contiguous United States. Grizzly bears, cougars, wolves, and free-ranging herds of bison and elk live in this park. The Yellowstone Park bison herd is the oldest and largest public bison herd in the United States. Forest fires occur in the park each year; in the large forest fires of 1988, nearly one-third of the park was burnt. Yellowstone has numerous recreational opportunities, including hiking, camping, boating, fishing, and sightseeing. Paved roads provide close access to the major geothermal areas as well as some of the lakes and waterfalls. During the winter, visitors often access the park by way of guided tours that use either snow coaches or snowmobiles.

 

Teton County is a county in the U.S. state of Wyoming. As of the 2020 United States Census, the population was 23,331. Its county seat is Jackson. Its west boundary line is also the Wyoming state boundary shared with Idaho and the southern tip of Montana. Teton County is part of the Jackson, WY-ID Micropolitan Statistical Area.

 

Teton County contains the Jackson Hole ski area, all of Grand Teton National Park, and 40.4% of Yellowstone National Park's total area, including over 96.6% of its water area (largely in Yellowstone Lake).

 

Wyoming is a state in the Mountain West subregion of the Western United States. It borders Montana to the north and northwest, South Dakota and Nebraska to the east, Idaho to the west, Utah to the southwest, and Colorado to the south. With a population of 576,851 in 2020, Wyoming is the least populous state despite being the 10th largest by area, with the second-lowest population density after Alaska. The state capital and most populous city is Cheyenne, which had an estimated population of 63,957 in 2018.

 

Wyoming's western half consists mostly of the ranges and rangelands of the Rocky Mountains; its eastern half consists of high-elevation prairie, and is referred to as the High Plains. Wyoming's climate is semi-arid in some parts and continental in others, making it drier and windier overall than other states, with greater temperature extremes. The federal government owns just under half of Wyoming's land, generally protecting it for public uses. The state ranks sixth in the amount of land—-and fifth in the proportion of its land—-that is owned by the federal government. Its federal lands include two national parks (Grand Teton and Yellowstone), two national recreation areas, two national monuments, and several national forests, as well as historic sites, fish hatcheries, and wildlife refuges.

 

Indigenous peoples inhabited the region for thousands of years. Historic and currently federally recognized tribes include the Arapaho, Crow, Lakota, and Shoshone. Part of the land that is now Wyoming came under American sovereignty via the Louisiana Purchase, part via the Oregon Treaty, and, lastly, via the Mexican Cession. With the opening of the Oregon Trail, the Mormon Trail, and the California Trail, vast numbers of pioneers travelled through parts of the state that had once been traversed mainly by fur trappers, and this spurred the establishment of forts, such as Fort Laramie, that today serve as population centers. The Transcontinental Railroad supplanted the wagon trails in 1867 with a route through southern Wyoming, bringing new settlers and the establishment of founding towns, including the state capital of Cheyenne. On March 27, 1890, Wyoming became the union's 44th state.

 

Farming and ranching, and the attendant range wars, feature prominently in the state's history. Today, Wyoming's economy is largely based on tourism and the extraction of minerals such as coal, natural gas, oil, and trona. Its agricultural commodities include barley, hay, livestock, sugar beets, wheat, and wool.

 

Wyoming was the first state to allow women the right to vote (not counting New Jersey, which had allowed it until 1807), and the right to assume elected office, as well as the first state to elect a female governor. In honor of this part of its history, its most common nickname is "The Equality State" and its official state motto is "Equal Rights". It is among the least religious states in the country, and is known for having a political culture that leans towards libertarian conservatism. The Republican presidential nominee has carried the state in every election since 1968.

Chitra, also spelled as Citra, is an Indian genre of art that includes painting, sketch and any art form of delineation. The earliest mention of the term Chitra in the context of painting or picture is found in some of the ancient Sanskrit texts of Hinduism and Pali texts of Buddhism

 

NOMENCLATURE

Chitra (IAST: Citra, चित्र) is a Sanskrit word that appears in the Vedic texts such as hymns 1.71.1 and 6.65.2 of the Rigveda. There, and other texts such as Vajasaneyi Samhita, Taittiriya Samhita, Satapatha Brahmana and Tandya Brahmana, Chitra means "excellent, clear, bright, colored, anything brightly colored that strikes the eye, brilliantly ornamented, extraordinary that evokes wonder". In the Mahabharata and the Harivamsa, it means "picture, sktech, dilineation", and is presented as a genre of kala (arts). Many texts generally dated to the post-4th-century BCE period, use the term Chitra in the sense of painting, and Chitrakara as a painter. For example, the Sanskrit grammarian Panini in verse 3.2.21 of his Astadhyayi highlights the word chitrakara in this sense. Halls and public spaces to display paintings are called chitrasalas, and the earliest known mention of these are found in the Ramayana and the Mahabharata.

 

A few Indian regional texts such as Kasyapa silpa refer to painting by others words. For example, abhasa – which literally means "semblance, shining forth", is used in Kasyapa-shilpa to mean as a broader category of painting, of which chitra is one of three types. The verses in section 4.4 of the Kasyapa-silpa state that there are three types of images – those which are immovable (walls, floor, terracota, stucco), movable, and those which are both movable-immovable (stone, wood, gems).[5] In each of these three, states Kasyapa-shipa, are three classes of expression – ardhacitra, citra, and citra-abhasa. Ardhacitra is an art form where a high relief is combined with painting and parts of the body is not seen (it appears to be emerging out of the canvas). The Citra is the form of picture artwork where the whole is represented with or without integrating a relief. Citrabhasha is the form where an image is represented on a canvas or wall with colors (painting). However, states Commaraswamy, the word Abhasa has other meanings depending on the context. For example, in Hindu texts on philosophy, it implies the "field of objective experience" in the sense of the intellectual image internalized by a person during a reading of a subject (such as an epic, tale or fiction), or one during a meditative spiritual experience.

 

In some Buddhist and Hindu texts on methods to prepare a manuscript (palm leaf) or a composition on a cloth, the terms lekhya and alekhya are also used in the context of a chitra. More specifically, alekhya is the space left while writing a manuscript leaf or cloth, where the artist aims to add a picture or painting to illustrate the text.

 

HISTORY

The earliest explicit reference to painting in an Indian text is found in verse 4.2 of the Maitri Upanishad where it uses the phrase citrabhittir or "like a painted wall". The Indian art of painting is also mention in a number of Buddhist Pali suttas, but with the modified spelling of Citta. This term is found in the context of either a painting, or painter, or painted-hall (citta-gara) in Majjhima Nikaya 1.127, Samyutta Nikaya 2.101 and 3.152, Vinaya 4.289 and others. Among the Jain texts, it is mentioned in Book 2 of the Acaranga Sutra as it explains that Jaina monk should not indulge in the pleasures of watching a painting.

 

The Kamasutra, broadly accepted to have been complete by about the 4th-century CE, recommends that the young man should surprise the girl he courts with gifts of color boxes and painted scrolls. The Viddhasalabhanjika – another Hindu kama- and kavya–text uses chitra-simile in verse 1.16, as "pictures painted by the god of love, with the brush of the mind and the canvas of the heart".

 

The nature of a chitra (painting), how the viewer's mind projects a two dimensional artwork into a three dimensional representation, is used by Asanga in Mahayana Sutralamkara – a 3rd to 5th-century Sanskrit text of the Mahayana Buddhist tradition, to explain "non-existent imagination" as follows:

 

Just as in a picture painted according to rules, there are neither projections nor depressions and yet we see it in three dimensions, so in the non-existent imagination there is no phenomenal differentiation, and yet we behold it.

— Mahayana Sutralamkara 13.7, Translated in French by Sylvain Levi

 

According to Yoko Taniguchi and Michiyo Mori, the art of painting the caves at the c. 6th-century Buddhas of Bamiyan site in Afghanistan, destroyed by the Taliban Muslims in the late 1990s, were likely introduced to this region from India along with the literature on early Buddhism.

 

TEXTS

There are many important dedicated Indian treatises on chitra. Some of these are chapters within a larger encyclopedia-like text. These include:

 

Chitrasutras, chapters 35–43 within the Hindu text Vishnudharmottara Purana (the standard, and oft referred to text in the Indian tradition)

Chitralaksana of Nagnajit (a classic on classical painting, 5th-century CE or earlier making it the oldest known text on Indian painting; but the Sanskrit version has been lost, only version available is in Tibet and it states that it is a translation of a Sanskrit text)

Samarangana Sutradhara (mostly architecture treatise, contains a large section on paintings)

Aparajitaprccha (mostly architecture treatise, contains a large section on paintings)

Manasollasa (an encyclopedia, contains chapters on paintings)

Abhilashitartha chinatamani

Sivatatva ratnakara

Chitra Kaladruma

Silpa ratna

Narada silpa

Sarasvati silpa

Prajapati silpa

Kasyapa silpa

 

These and other texts on chitra not only discuss the theory and practice of painting, some of them include discussions on how to become a painter, the diversity and the impact of a chitra on viewers, of aesthetics, how the art of painting relates to other arts (kala), methods of preparing the canvas or wall, methods and recipes to make color pigments. For example, the 10th-century Chitra Kaladruma presents recipe for making red color paint from the resin of lac insects. Other colors for the historic frescoes found in India, such as those in the Ajanta Caves, were obtained from nature. They mention earthy and mineral (inorganic) colorants such as yellow and red ochre, orpigment, green celadonite and ultramarine blue (lapis lazuli). The use of organic colorants prepared per a recipe in these texts have been confirmed through residue analysis and modern chromatographic techniques.

 

THEORY

The Indian concepts of painting are described in a range of texts called the shilpa shastras. These typically begin by attributing this art to divine sources such as Vishvakarma and ancient rishis (sages) such as Narayana and Nagnajit, weaving some mythology, highlighting chitra as a means to express ideas and beauty along with other universal aspects, then proceed to discuss the theory and practice of painting, sketching and other related arts. Manuscripts of many these texts are found in India, while some are known to be lost but are found outside India such as in Tibet and Nepal. Among these are the Citrasutras in the 6th-century Visnudharmottara Purana manuscripts discovered in India, and the Citralaksana manuscript discovered in Tibet (lost in India). This theory include early Indian ideas on how to prepare a canvas or substrate, measurement, proportion, stance, color, shade, projection, the painting's interaction with light, the viewer, how to captivate the mind, and other ideas.

 

According to the historic Indian tradition, a successful and impactful painting and painter requires a knowledge of the subject – either mythology or real life, as well as a keen sense of observation and knowledge of nature, human behavior, dance, music, song and other arts. For example, section 3.2 of Visnudharmottara Purana discusses these requirements and the contextual knowledge needed in chitra and the artist who produces it. The Chitrasutras in the Vishnudharmottara Purana state that the sculpture and painting arts are related, with the phrase "as in Natya, so in Citra". This relationship links them in rasa (aesthetics) and as forms of expression.

 

THE PAINTING

A chitra is a form of expression and communication. According to Aparajitaprccha – a 12th-century text on arts and architecture, just like the water reflects the moon, a chitra reflects the world. It is a rupa (form) of how the painter sees or what the painter wants the viewer to observe or feel or experience.

 

A good painting is one that is alive, breathing, draws in and affects the viewer. It captivates the minds of viewers, despite their diversity. Installed in a sala (hall or room), it enlivens the space.

 

The ornaments of a painting are its lines, shading, decoration and colors, states the 6th-century Visnudharmottara Purana. It states that there are eight gunas (merits, features) of a chitra that the artist must focus on: posture; proportion; the use of the plumb line; charm; detail (how much and where); verisimilitude; kshaya (loss, foreshortening) and; vrddhi (gain). Among the dosas (demerits, faults) of a painting and related arts, states Chitrasutra, are lines that are weak or thick, absence of variety, errors in scale (oversized eyes, lips, cheeks), inconsistency across the canvas, deviations from the rules of proportion, improper posture or sentiment, and non-merging of colors.

 

LIMBS OF THE PAINTING

Two historical sets called "chitra anga", or "limbs of painting" are found in Indian texts. According to the Samarangana Sutradhara – an 11th-century Sanskrit text on Hindu architecture and arts, a painting has eight limbs:

 

Vartika – manufacture of brushes

Bhumibandhana – preparation of base, plaster, canvas

Rekhakarma – sketching

Varnakarma – coloring

Vartanakarma – shading

lekhakarana – outlining

Dvikakarma – second and final lining

Lepyakarma – final coating

 

According to Yashodhara's Jayamangala, a Sanskrit commentary on Kamasutra, there are sadanga (six limbs)[note 5] in the art of alekhyam and chitra (drawing and painting):

 

Rupa-bhedah, or form distinction; this requires a knowledge of characteristic marks, diversity, manifested forms that distinguish states of something in the same genus/class

Pramanani, or measure; requires knowledge of measurement and proportion rules (talamana)

Bhava yojanam, or emotion and its joining with other parts of the painting; requires understanding and representing the mood of the subject

Lavanya yojanam, or rasa, charm; requires understanding and representing the inner qualities of the subject

Sadrsyam, or resemblance; requires knowledge of visual correspondence across the canvas

Varnika-bhanga or color-pigment-analysis; requires knowledge how colors distribute on the canvas and how they visually impact the viewer.

 

These six limbs are arranged stylistically in two ways. First as a set of compound (Rupa-bhedah and Varnika-bhanda), a set of joining (middle two yojnam), and a set of single words (Pramanani and Sadrsyam). Second, states Victor Mair, the six limbs in this Hindu text are paired in a set of differentiation skills (first two), then a pair of aesthetic skills, and finally a pair of technical skills. These limbs parallel the 12th-century Six principles of Chinese painting of Xie He. {refn|group=note|The Hua Chi of Teng Ch'un, a 12th-century Chinese text, mentions the Buddhist temple of Nalanda with frescoes about the Buddha painted inside. It states that the Indian Buddhas look different from those painted by Chinese, as the Indian paintings have Buddha with larger eyes, their ears are curiously stretched and the Buddhas have their right shoulder bare. It then states that the artists first make a drawing of the picture, then paint a vermilion or gold colored base. It also mentions the use of ox-glue and a gum produced from peach trees and willow juice, with the artists preferring the latter. According to Coomaraswamy, the ox-glue in the Indian context mentioned in the Chinese text is probably the same as the recipe found in the Sanskrit text Silparatna, one where the base medium is produced from boiling buffalo skin in milk, followed by drying and blending process.

 

The six limbs in Jayamangala likely reflect the earliest and more established Hindu tradition for chitra. This is supported by the Chitrasutras found in the Vishnudharmottara Purana. They explicitly mention pramanani and lavanya as key elements of a painting, as well as discuss the other four of the six limbs in other sutras. The Chitrasutra chapters are likely from about the 4th or 5th-century. Numerous other Indian texts touch upon the elements or aspects of a chitra. For example, the Aparajitaprccha states that the essential elements of a painting are: citrabhumi (background), the rekha (lines, sketch), the varna (color), the vartana (shading), the bhusana (decoration) and the rasa (aesthetic experience).

 

THE PAINTER

The painter (chitrakara, rupakara) must master the fundamentals of measurement and proportions, state the historic chitra texts of India. According to these historic texts, the expert painter masters the skills in measurement, characteristics of subjects, attributes, form, relative proportion, ornament and beauty, states Isabella Nardi – a scholar known for her studies on chitra text and traditions of India. According to the Chitrasutras, a skilled painter needs practice, and is one who is able to paint neck, hands, feet, ears of living beings without ornamentation, as well as paint water waves, flames, smoke, and garments as they get affected by the speed of wind. He paints all types of scenes, ranging from dharma, artha and kama. A painter observes, then remembers, repeating this process till his memory has all the details he needs to paint, states Silparatna. According to Sivatattva Ratnakara, he is well versed in sketching, astute with measurements, skilled in outlining (hastalekha), competent with colors, and ready to diligently mix and combine colors to create his chitra. The painter is a creative person, with an inner sense of rasa (aesthetics).

 

THE VIEWER

The painter should consider the diversity of viewers, states the Indian tradition of chitra. The experts and critics with much experience with paintings study the lines, shading and aesthetics, the uninitiated visitors and children enjoy the vibrancy of colors, while women tend to be attracted to the ornamentation of form and the emotions. A successful painter tends to captivate a variety of minds. A painter should remember that the visual and aesthetic impact of a painting triggers different responses in different audiences.

 

The Silparatna – a Sanskrit text on the arts, states that the painting should reflect its intended place and purpose. A theme suitable for a palace or gateway is different from that in a temple or the walls of a home. Scenes of wars, misery, death and suffering are not suitable paintings within homes, but these can be important in a chitrasala (museum with paintings). Auspicious paintings with beautiful colors such as those that cheer and enliven a room are better for homes, states Silparatna.

 

PRACITICE

According to the art historian Percy Brown, the painting tradition in India is ancient and the persuasive evidence are the oldest known murals at the Jogimara caves. The mention of chitra and related terms in the pre-Buddhist Vedic era texts, the chitra tradition is much older. It is very likely, states Brown, the pre-Buddhist structures had paintings in them. However, the primary building material in ancient India was wood, the colors were organic materials and natural pigments, which when combined with the tropical weather in India would naturally cause the painting to fade, damage and degrade over the centuries. It is not surprising, therefore, that sample paintings and historic evidence for chitra practice are unusual. The few notable surviving examples of chitra are found hidden in caves, where they would be naturally preserved a bit better, longer and would be somewhat protected from the destructive effects of wind, dust, water and biological processes.

Some notable, major surviving examples of historic paintings include:

 

Murals at Jogimara cave (eight panels of murals, with a Brahmi inscription, 2nd or 1st century BCE, Hindu), oldest known ceiling paintings in India in remote Ramgarh hills of northern Chhattisgarh, below on wall of this cave is a Brahmi inscription in Magadhi language about a girl named Devadasi and a boy named Devadina (either they were lovers and wrote a love-graffiti per one translation, or they were partners who together converted natural caves here into a theatre with painted walls per another translation)

 

Mural at Sitabhinji Group of Rock Shelters (c. 400 CE Ravanachhaya mural with an inscription, near a Shiva temple in remote Odisha, a non-religious painting), the oldest surviving example of a tempera painting in eastern states of India

 

Murals at Ajanta caves (Jataka tales, Buddhist), 5th-century CE, Maharashtra

Murals at Badami Cave Temples (Hindu), 6th-century CE, Karnataka (secular paintings along with one of the earliest known painting of a Hindu legend about Shiva and Parvati inside a Vaishnava cave)

Murals at Bagh caves (Hallisalasya dance, Buddhist or Hindu), Madhya Pradesh

Murals at Ellora caves (Flying vidyadharas, Jain), Maharashtra

Frescoes at Sittanavasal cave (Nature scenes likely representing places of Tirthankara sermons, Jain), Tamil Nadu

Frescoes at Thirunadhikkara cave temple (Flowers and a woman, likely a scene of puja offering to Ganesha, another of Vishnu, Hindu), Travancore region, Kerala-Tamil Nadu

Paintings at the Brihadisvara temple (Dancer, Hindu), Tamil Nadu

Manuscript paintings (numerous states such as Gujarat, Kashmir, Kerala, Odisha, Assam; also Nepal, Tibet; Buddhist, Jain, Hindu

Vijayanagara temples (Hindu), Karnataka

Chidambaram temple (Hindu), Tamil Nadu

Chitrachavadi (Hindu, a choultry–mandapa near Madurai with Ramayana frescoes)

Pahari paintings (Hindu), Himachal Pradesh and nearby regions

Rajput paintings (Hindu), Rajasthan

Deccan paintings (Hindu, Jain)

Kerala paintings (Hindu)

Telangana paintings (Hindu)

Mughal paintings (Indo-Islamic)

 

CONTEMPORARY CULTURE

Kalamkari (Hindu)

Pattas (Jain, Hindu)

 

WIKIPEDIA

Chitra, also spelled as Citra, is an Indian genre of art that includes painting, sketch and any art form of delineation. The earliest mention of the term Chitra in the context of painting or picture is found in some of the ancient Sanskrit texts of Hinduism and Pali texts of Buddhism

 

NOMENCLATURE

Chitra (IAST: Citra, चित्र) is a Sanskrit word that appears in the Vedic texts such as hymns 1.71.1 and 6.65.2 of the Rigveda. There, and other texts such as Vajasaneyi Samhita, Taittiriya Samhita, Satapatha Brahmana and Tandya Brahmana, Chitra means "excellent, clear, bright, colored, anything brightly colored that strikes the eye, brilliantly ornamented, extraordinary that evokes wonder". In the Mahabharata and the Harivamsa, it means "picture, sktech, dilineation", and is presented as a genre of kala (arts). Many texts generally dated to the post-4th-century BCE period, use the term Chitra in the sense of painting, and Chitrakara as a painter. For example, the Sanskrit grammarian Panini in verse 3.2.21 of his Astadhyayi highlights the word chitrakara in this sense. Halls and public spaces to display paintings are called chitrasalas, and the earliest known mention of these are found in the Ramayana and the Mahabharata.

 

A few Indian regional texts such as Kasyapa silpa refer to painting by others words. For example, abhasa – which literally means "semblance, shining forth", is used in Kasyapa-shilpa to mean as a broader category of painting, of which chitra is one of three types. The verses in section 4.4 of the Kasyapa-silpa state that there are three types of images – those which are immovable (walls, floor, terracota, stucco), movable, and those which are both movable-immovable (stone, wood, gems).[5] In each of these three, states Kasyapa-shipa, are three classes of expression – ardhacitra, citra, and citra-abhasa. Ardhacitra is an art form where a high relief is combined with painting and parts of the body is not seen (it appears to be emerging out of the canvas). The Citra is the form of picture artwork where the whole is represented with or without integrating a relief. Citrabhasha is the form where an image is represented on a canvas or wall with colors (painting). However, states Commaraswamy, the word Abhasa has other meanings depending on the context. For example, in Hindu texts on philosophy, it implies the "field of objective experience" in the sense of the intellectual image internalized by a person during a reading of a subject (such as an epic, tale or fiction), or one during a meditative spiritual experience.

 

In some Buddhist and Hindu texts on methods to prepare a manuscript (palm leaf) or a composition on a cloth, the terms lekhya and alekhya are also used in the context of a chitra. More specifically, alekhya is the space left while writing a manuscript leaf or cloth, where the artist aims to add a picture or painting to illustrate the text.

 

HISTORY

The earliest explicit reference to painting in an Indian text is found in verse 4.2 of the Maitri Upanishad where it uses the phrase citrabhittir or "like a painted wall". The Indian art of painting is also mention in a number of Buddhist Pali suttas, but with the modified spelling of Citta. This term is found in the context of either a painting, or painter, or painted-hall (citta-gara) in Majjhima Nikaya 1.127, Samyutta Nikaya 2.101 and 3.152, Vinaya 4.289 and others. Among the Jain texts, it is mentioned in Book 2 of the Acaranga Sutra as it explains that Jaina monk should not indulge in the pleasures of watching a painting.

 

The Kamasutra, broadly accepted to have been complete by about the 4th-century CE, recommends that the young man should surprise the girl he courts with gifts of color boxes and painted scrolls. The Viddhasalabhanjika – another Hindu kama- and kavya–text uses chitra-simile in verse 1.16, as "pictures painted by the god of love, with the brush of the mind and the canvas of the heart".

 

The nature of a chitra (painting), how the viewer's mind projects a two dimensional artwork into a three dimensional representation, is used by Asanga in Mahayana Sutralamkara – a 3rd to 5th-century Sanskrit text of the Mahayana Buddhist tradition, to explain "non-existent imagination" as follows:

 

Just as in a picture painted according to rules, there are neither projections nor depressions and yet we see it in three dimensions, so in the non-existent imagination there is no phenomenal differentiation, and yet we behold it.

— Mahayana Sutralamkara 13.7, Translated in French by Sylvain Levi

 

According to Yoko Taniguchi and Michiyo Mori, the art of painting the caves at the c. 6th-century Buddhas of Bamiyan site in Afghanistan, destroyed by the Taliban Muslims in the late 1990s, were likely introduced to this region from India along with the literature on early Buddhism.

 

TEXTS

There are many important dedicated Indian treatises on chitra. Some of these are chapters within a larger encyclopedia-like text. These include:

 

Chitrasutras, chapters 35–43 within the Hindu text Vishnudharmottara Purana (the standard, and oft referred to text in the Indian tradition)

Chitralaksana of Nagnajit (a classic on classical painting, 5th-century CE or earlier making it the oldest known text on Indian painting; but the Sanskrit version has been lost, only version available is in Tibet and it states that it is a translation of a Sanskrit text)

Samarangana Sutradhara (mostly architecture treatise, contains a large section on paintings)

Aparajitaprccha (mostly architecture treatise, contains a large section on paintings)

Manasollasa (an encyclopedia, contains chapters on paintings)

Abhilashitartha chinatamani

Sivatatva ratnakara

Chitra Kaladruma

Silpa ratna

Narada silpa

Sarasvati silpa

Prajapati silpa

Kasyapa silpa

 

These and other texts on chitra not only discuss the theory and practice of painting, some of them include discussions on how to become a painter, the diversity and the impact of a chitra on viewers, of aesthetics, how the art of painting relates to other arts (kala), methods of preparing the canvas or wall, methods and recipes to make color pigments. For example, the 10th-century Chitra Kaladruma presents recipe for making red color paint from the resin of lac insects. Other colors for the historic frescoes found in India, such as those in the Ajanta Caves, were obtained from nature. They mention earthy and mineral (inorganic) colorants such as yellow and red ochre, orpigment, green celadonite and ultramarine blue (lapis lazuli). The use of organic colorants prepared per a recipe in these texts have been confirmed through residue analysis and modern chromatographic techniques.

 

THEORY

The Indian concepts of painting are described in a range of texts called the shilpa shastras. These typically begin by attributing this art to divine sources such as Vishvakarma and ancient rishis (sages) such as Narayana and Nagnajit, weaving some mythology, highlighting chitra as a means to express ideas and beauty along with other universal aspects, then proceed to discuss the theory and practice of painting, sketching and other related arts. Manuscripts of many these texts are found in India, while some are known to be lost but are found outside India such as in Tibet and Nepal. Among these are the Citrasutras in the 6th-century Visnudharmottara Purana manuscripts discovered in India, and the Citralaksana manuscript discovered in Tibet (lost in India). This theory include early Indian ideas on how to prepare a canvas or substrate, measurement, proportion, stance, color, shade, projection, the painting's interaction with light, the viewer, how to captivate the mind, and other ideas.

 

According to the historic Indian tradition, a successful and impactful painting and painter requires a knowledge of the subject – either mythology or real life, as well as a keen sense of observation and knowledge of nature, human behavior, dance, music, song and other arts. For example, section 3.2 of Visnudharmottara Purana discusses these requirements and the contextual knowledge needed in chitra and the artist who produces it. The Chitrasutras in the Vishnudharmottara Purana state that the sculpture and painting arts are related, with the phrase "as in Natya, so in Citra". This relationship links them in rasa (aesthetics) and as forms of expression.

 

THE PAINTING

A chitra is a form of expression and communication. According to Aparajitaprccha – a 12th-century text on arts and architecture, just like the water reflects the moon, a chitra reflects the world. It is a rupa (form) of how the painter sees or what the painter wants the viewer to observe or feel or experience.

 

A good painting is one that is alive, breathing, draws in and affects the viewer. It captivates the minds of viewers, despite their diversity. Installed in a sala (hall or room), it enlivens the space.

 

The ornaments of a painting are its lines, shading, decoration and colors, states the 6th-century Visnudharmottara Purana. It states that there are eight gunas (merits, features) of a chitra that the artist must focus on: posture; proportion; the use of the plumb line; charm; detail (how much and where); verisimilitude; kshaya (loss, foreshortening) and; vrddhi (gain). Among the dosas (demerits, faults) of a painting and related arts, states Chitrasutra, are lines that are weak or thick, absence of variety, errors in scale (oversized eyes, lips, cheeks), inconsistency across the canvas, deviations from the rules of proportion, improper posture or sentiment, and non-merging of colors.

 

LIMBS OF THE PAINTING

Two historical sets called "chitra anga", or "limbs of painting" are found in Indian texts. According to the Samarangana Sutradhara – an 11th-century Sanskrit text on Hindu architecture and arts, a painting has eight limbs:

 

Vartika – manufacture of brushes

Bhumibandhana – preparation of base, plaster, canvas

Rekhakarma – sketching

Varnakarma – coloring

Vartanakarma – shading

lekhakarana – outlining

Dvikakarma – second and final lining

Lepyakarma – final coating

 

According to Yashodhara's Jayamangala, a Sanskrit commentary on Kamasutra, there are sadanga (six limbs)[note 5] in the art of alekhyam and chitra (drawing and painting):

 

Rupa-bhedah, or form distinction; this requires a knowledge of characteristic marks, diversity, manifested forms that distinguish states of something in the same genus/class

Pramanani, or measure; requires knowledge of measurement and proportion rules (talamana)

Bhava yojanam, or emotion and its joining with other parts of the painting; requires understanding and representing the mood of the subject

Lavanya yojanam, or rasa, charm; requires understanding and representing the inner qualities of the subject

Sadrsyam, or resemblance; requires knowledge of visual correspondence across the canvas

Varnika-bhanga or color-pigment-analysis; requires knowledge how colors distribute on the canvas and how they visually impact the viewer.

 

These six limbs are arranged stylistically in two ways. First as a set of compound (Rupa-bhedah and Varnika-bhanda), a set of joining (middle two yojnam), and a set of single words (Pramanani and Sadrsyam). Second, states Victor Mair, the six limbs in this Hindu text are paired in a set of differentiation skills (first two), then a pair of aesthetic skills, and finally a pair of technical skills. These limbs parallel the 12th-century Six principles of Chinese painting of Xie He. {refn|group=note|The Hua Chi of Teng Ch'un, a 12th-century Chinese text, mentions the Buddhist temple of Nalanda with frescoes about the Buddha painted inside. It states that the Indian Buddhas look different from those painted by Chinese, as the Indian paintings have Buddha with larger eyes, their ears are curiously stretched and the Buddhas have their right shoulder bare. It then states that the artists first make a drawing of the picture, then paint a vermilion or gold colored base. It also mentions the use of ox-glue and a gum produced from peach trees and willow juice, with the artists preferring the latter. According to Coomaraswamy, the ox-glue in the Indian context mentioned in the Chinese text is probably the same as the recipe found in the Sanskrit text Silparatna, one where the base medium is produced from boiling buffalo skin in milk, followed by drying and blending process.

 

The six limbs in Jayamangala likely reflect the earliest and more established Hindu tradition for chitra. This is supported by the Chitrasutras found in the Vishnudharmottara Purana. They explicitly mention pramanani and lavanya as key elements of a painting, as well as discuss the other four of the six limbs in other sutras. The Chitrasutra chapters are likely from about the 4th or 5th-century. Numerous other Indian texts touch upon the elements or aspects of a chitra. For example, the Aparajitaprccha states that the essential elements of a painting are: citrabhumi (background), the rekha (lines, sketch), the varna (color), the vartana (shading), the bhusana (decoration) and the rasa (aesthetic experience).

 

THE PAINTER

The painter (chitrakara, rupakara) must master the fundamentals of measurement and proportions, state the historic chitra texts of India. According to these historic texts, the expert painter masters the skills in measurement, characteristics of subjects, attributes, form, relative proportion, ornament and beauty, states Isabella Nardi – a scholar known for her studies on chitra text and traditions of India. According to the Chitrasutras, a skilled painter needs practice, and is one who is able to paint neck, hands, feet, ears of living beings without ornamentation, as well as paint water waves, flames, smoke, and garments as they get affected by the speed of wind. He paints all types of scenes, ranging from dharma, artha and kama. A painter observes, then remembers, repeating this process till his memory has all the details he needs to paint, states Silparatna. According to Sivatattva Ratnakara, he is well versed in sketching, astute with measurements, skilled in outlining (hastalekha), competent with colors, and ready to diligently mix and combine colors to create his chitra. The painter is a creative person, with an inner sense of rasa (aesthetics).

 

THE VIEWER

The painter should consider the diversity of viewers, states the Indian tradition of chitra. The experts and critics with much experience with paintings study the lines, shading and aesthetics, the uninitiated visitors and children enjoy the vibrancy of colors, while women tend to be attracted to the ornamentation of form and the emotions. A successful painter tends to captivate a variety of minds. A painter should remember that the visual and aesthetic impact of a painting triggers different responses in different audiences.

 

The Silparatna – a Sanskrit text on the arts, states that the painting should reflect its intended place and purpose. A theme suitable for a palace or gateway is different from that in a temple or the walls of a home. Scenes of wars, misery, death and suffering are not suitable paintings within homes, but these can be important in a chitrasala (museum with paintings). Auspicious paintings with beautiful colors such as those that cheer and enliven a room are better for homes, states Silparatna.

 

PRACITICE

According to the art historian Percy Brown, the painting tradition in India is ancient and the persuasive evidence are the oldest known murals at the Jogimara caves. The mention of chitra and related terms in the pre-Buddhist Vedic era texts, the chitra tradition is much older. It is very likely, states Brown, the pre-Buddhist structures had paintings in them. However, the primary building material in ancient India was wood, the colors were organic materials and natural pigments, which when combined with the tropical weather in India would naturally cause the painting to fade, damage and degrade over the centuries. It is not surprising, therefore, that sample paintings and historic evidence for chitra practice are unusual. The few notable surviving examples of chitra are found hidden in caves, where they would be naturally preserved a bit better, longer and would be somewhat protected from the destructive effects of wind, dust, water and biological processes.

Some notable, major surviving examples of historic paintings include:

 

Murals at Jogimara cave (eight panels of murals, with a Brahmi inscription, 2nd or 1st century BCE, Hindu), oldest known ceiling paintings in India in remote Ramgarh hills of northern Chhattisgarh, below on wall of this cave is a Brahmi inscription in Magadhi language about a girl named Devadasi and a boy named Devadina (either they were lovers and wrote a love-graffiti per one translation, or they were partners who together converted natural caves here into a theatre with painted walls per another translation)

 

Mural at Sitabhinji Group of Rock Shelters (c. 400 CE Ravanachhaya mural with an inscription, near a Shiva temple in remote Odisha, a non-religious painting), the oldest surviving example of a tempera painting in eastern states of India

 

Murals at Ajanta caves (Jataka tales, Buddhist), 5th-century CE, Maharashtra

Murals at Badami Cave Temples (Hindu), 6th-century CE, Karnataka (secular paintings along with one of the earliest known painting of a Hindu legend about Shiva and Parvati inside a Vaishnava cave)

Murals at Bagh caves (Hallisalasya dance, Buddhist or Hindu), Madhya Pradesh

Murals at Ellora caves (Flying vidyadharas, Jain), Maharashtra

Frescoes at Sittanavasal cave (Nature scenes likely representing places of Tirthankara sermons, Jain), Tamil Nadu

Frescoes at Thirunadhikkara cave temple (Flowers and a woman, likely a scene of puja offering to Ganesha, another of Vishnu, Hindu), Travancore region, Kerala-Tamil Nadu

Paintings at the Brihadisvara temple (Dancer, Hindu), Tamil Nadu

Manuscript paintings (numerous states such as Gujarat, Kashmir, Kerala, Odisha, Assam; also Nepal, Tibet; Buddhist, Jain, Hindu

Vijayanagara temples (Hindu), Karnataka

Chidambaram temple (Hindu), Tamil Nadu

Chitrachavadi (Hindu, a choultry–mandapa near Madurai with Ramayana frescoes)

Pahari paintings (Hindu), Himachal Pradesh and nearby regions

Rajput paintings (Hindu), Rajasthan

Deccan paintings (Hindu, Jain)

Kerala paintings (Hindu)

Telangana paintings (Hindu)

Mughal paintings (Indo-Islamic)

 

CONTEMPORARY CULTURE

Kalamkari (Hindu)

Pattas (Jain, Hindu)

 

WIKIPEDIA

Chitra, also spelled as Citra, is an Indian genre of art that includes painting, sketch and any art form of delineation. The earliest mention of the term Chitra in the context of painting or picture is found in some of the ancient Sanskrit texts of Hinduism and Pali texts of Buddhism

 

NOMENCLATURE

Chitra (IAST: Citra, चित्र) is a Sanskrit word that appears in the Vedic texts such as hymns 1.71.1 and 6.65.2 of the Rigveda. There, and other texts such as Vajasaneyi Samhita, Taittiriya Samhita, Satapatha Brahmana and Tandya Brahmana, Chitra means "excellent, clear, bright, colored, anything brightly colored that strikes the eye, brilliantly ornamented, extraordinary that evokes wonder". In the Mahabharata and the Harivamsa, it means "picture, sktech, dilineation", and is presented as a genre of kala (arts). Many texts generally dated to the post-4th-century BCE period, use the term Chitra in the sense of painting, and Chitrakara as a painter. For example, the Sanskrit grammarian Panini in verse 3.2.21 of his Astadhyayi highlights the word chitrakara in this sense. Halls and public spaces to display paintings are called chitrasalas, and the earliest known mention of these are found in the Ramayana and the Mahabharata.

 

A few Indian regional texts such as Kasyapa silpa refer to painting by others words. For example, abhasa – which literally means "semblance, shining forth", is used in Kasyapa-shilpa to mean as a broader category of painting, of which chitra is one of three types. The verses in section 4.4 of the Kasyapa-silpa state that there are three types of images – those which are immovable (walls, floor, terracota, stucco), movable, and those which are both movable-immovable (stone, wood, gems).[5] In each of these three, states Kasyapa-shipa, are three classes of expression – ardhacitra, citra, and citra-abhasa. Ardhacitra is an art form where a high relief is combined with painting and parts of the body is not seen (it appears to be emerging out of the canvas). The Citra is the form of picture artwork where the whole is represented with or without integrating a relief. Citrabhasha is the form where an image is represented on a canvas or wall with colors (painting). However, states Commaraswamy, the word Abhasa has other meanings depending on the context. For example, in Hindu texts on philosophy, it implies the "field of objective experience" in the sense of the intellectual image internalized by a person during a reading of a subject (such as an epic, tale or fiction), or one during a meditative spiritual experience.

 

In some Buddhist and Hindu texts on methods to prepare a manuscript (palm leaf) or a composition on a cloth, the terms lekhya and alekhya are also used in the context of a chitra. More specifically, alekhya is the space left while writing a manuscript leaf or cloth, where the artist aims to add a picture or painting to illustrate the text.

 

HISTORY

The earliest explicit reference to painting in an Indian text is found in verse 4.2 of the Maitri Upanishad where it uses the phrase citrabhittir or "like a painted wall". The Indian art of painting is also mention in a number of Buddhist Pali suttas, but with the modified spelling of Citta. This term is found in the context of either a painting, or painter, or painted-hall (citta-gara) in Majjhima Nikaya 1.127, Samyutta Nikaya 2.101 and 3.152, Vinaya 4.289 and others. Among the Jain texts, it is mentioned in Book 2 of the Acaranga Sutra as it explains that Jaina monk should not indulge in the pleasures of watching a painting.

 

The Kamasutra, broadly accepted to have been complete by about the 4th-century CE, recommends that the young man should surprise the girl he courts with gifts of color boxes and painted scrolls. The Viddhasalabhanjika – another Hindu kama- and kavya–text uses chitra-simile in verse 1.16, as "pictures painted by the god of love, with the brush of the mind and the canvas of the heart".

 

The nature of a chitra (painting), how the viewer's mind projects a two dimensional artwork into a three dimensional representation, is used by Asanga in Mahayana Sutralamkara – a 3rd to 5th-century Sanskrit text of the Mahayana Buddhist tradition, to explain "non-existent imagination" as follows:

 

Just as in a picture painted according to rules, there are neither projections nor depressions and yet we see it in three dimensions, so in the non-existent imagination there is no phenomenal differentiation, and yet we behold it.

— Mahayana Sutralamkara 13.7, Translated in French by Sylvain Levi

 

According to Yoko Taniguchi and Michiyo Mori, the art of painting the caves at the c. 6th-century Buddhas of Bamiyan site in Afghanistan, destroyed by the Taliban Muslims in the late 1990s, were likely introduced to this region from India along with the literature on early Buddhism.

 

TEXTS

There are many important dedicated Indian treatises on chitra. Some of these are chapters within a larger encyclopedia-like text. These include:

 

Chitrasutras, chapters 35–43 within the Hindu text Vishnudharmottara Purana (the standard, and oft referred to text in the Indian tradition)

Chitralaksana of Nagnajit (a classic on classical painting, 5th-century CE or earlier making it the oldest known text on Indian painting; but the Sanskrit version has been lost, only version available is in Tibet and it states that it is a translation of a Sanskrit text)

Samarangana Sutradhara (mostly architecture treatise, contains a large section on paintings)

Aparajitaprccha (mostly architecture treatise, contains a large section on paintings)

Manasollasa (an encyclopedia, contains chapters on paintings)

Abhilashitartha chinatamani

Sivatatva ratnakara

Chitra Kaladruma

Silpa ratna

Narada silpa

Sarasvati silpa

Prajapati silpa

Kasyapa silpa

 

These and other texts on chitra not only discuss the theory and practice of painting, some of them include discussions on how to become a painter, the diversity and the impact of a chitra on viewers, of aesthetics, how the art of painting relates to other arts (kala), methods of preparing the canvas or wall, methods and recipes to make color pigments. For example, the 10th-century Chitra Kaladruma presents recipe for making red color paint from the resin of lac insects. Other colors for the historic frescoes found in India, such as those in the Ajanta Caves, were obtained from nature. They mention earthy and mineral (inorganic) colorants such as yellow and red ochre, orpigment, green celadonite and ultramarine blue (lapis lazuli). The use of organic colorants prepared per a recipe in these texts have been confirmed through residue analysis and modern chromatographic techniques.

 

THEORY

The Indian concepts of painting are described in a range of texts called the shilpa shastras. These typically begin by attributing this art to divine sources such as Vishvakarma and ancient rishis (sages) such as Narayana and Nagnajit, weaving some mythology, highlighting chitra as a means to express ideas and beauty along with other universal aspects, then proceed to discuss the theory and practice of painting, sketching and other related arts. Manuscripts of many these texts are found in India, while some are known to be lost but are found outside India such as in Tibet and Nepal. Among these are the Citrasutras in the 6th-century Visnudharmottara Purana manuscripts discovered in India, and the Citralaksana manuscript discovered in Tibet (lost in India). This theory include early Indian ideas on how to prepare a canvas or substrate, measurement, proportion, stance, color, shade, projection, the painting's interaction with light, the viewer, how to captivate the mind, and other ideas.

 

According to the historic Indian tradition, a successful and impactful painting and painter requires a knowledge of the subject – either mythology or real life, as well as a keen sense of observation and knowledge of nature, human behavior, dance, music, song and other arts. For example, section 3.2 of Visnudharmottara Purana discusses these requirements and the contextual knowledge needed in chitra and the artist who produces it. The Chitrasutras in the Vishnudharmottara Purana state that the sculpture and painting arts are related, with the phrase "as in Natya, so in Citra". This relationship links them in rasa (aesthetics) and as forms of expression.

 

THE PAINTING

A chitra is a form of expression and communication. According to Aparajitaprccha – a 12th-century text on arts and architecture, just like the water reflects the moon, a chitra reflects the world. It is a rupa (form) of how the painter sees or what the painter wants the viewer to observe or feel or experience.

 

A good painting is one that is alive, breathing, draws in and affects the viewer. It captivates the minds of viewers, despite their diversity. Installed in a sala (hall or room), it enlivens the space.

 

The ornaments of a painting are its lines, shading, decoration and colors, states the 6th-century Visnudharmottara Purana. It states that there are eight gunas (merits, features) of a chitra that the artist must focus on: posture; proportion; the use of the plumb line; charm; detail (how much and where); verisimilitude; kshaya (loss, foreshortening) and; vrddhi (gain). Among the dosas (demerits, faults) of a painting and related arts, states Chitrasutra, are lines that are weak or thick, absence of variety, errors in scale (oversized eyes, lips, cheeks), inconsistency across the canvas, deviations from the rules of proportion, improper posture or sentiment, and non-merging of colors.

 

LIMBS OF THE PAINTING

Two historical sets called "chitra anga", or "limbs of painting" are found in Indian texts. According to the Samarangana Sutradhara – an 11th-century Sanskrit text on Hindu architecture and arts, a painting has eight limbs:

 

Vartika – manufacture of brushes

Bhumibandhana – preparation of base, plaster, canvas

Rekhakarma – sketching

Varnakarma – coloring

Vartanakarma – shading

lekhakarana – outlining

Dvikakarma – second and final lining

Lepyakarma – final coating

 

According to Yashodhara's Jayamangala, a Sanskrit commentary on Kamasutra, there are sadanga (six limbs)[note 5] in the art of alekhyam and chitra (drawing and painting):

 

Rupa-bhedah, or form distinction; this requires a knowledge of characteristic marks, diversity, manifested forms that distinguish states of something in the same genus/class

Pramanani, or measure; requires knowledge of measurement and proportion rules (talamana)

Bhava yojanam, or emotion and its joining with other parts of the painting; requires understanding and representing the mood of the subject

Lavanya yojanam, or rasa, charm; requires understanding and representing the inner qualities of the subject

Sadrsyam, or resemblance; requires knowledge of visual correspondence across the canvas

Varnika-bhanga or color-pigment-analysis; requires knowledge how colors distribute on the canvas and how they visually impact the viewer.

 

These six limbs are arranged stylistically in two ways. First as a set of compound (Rupa-bhedah and Varnika-bhanda), a set of joining (middle two yojnam), and a set of single words (Pramanani and Sadrsyam). Second, states Victor Mair, the six limbs in this Hindu text are paired in a set of differentiation skills (first two), then a pair of aesthetic skills, and finally a pair of technical skills. These limbs parallel the 12th-century Six principles of Chinese painting of Xie He. {refn|group=note|The Hua Chi of Teng Ch'un, a 12th-century Chinese text, mentions the Buddhist temple of Nalanda with frescoes about the Buddha painted inside. It states that the Indian Buddhas look different from those painted by Chinese, as the Indian paintings have Buddha with larger eyes, their ears are curiously stretched and the Buddhas have their right shoulder bare. It then states that the artists first make a drawing of the picture, then paint a vermilion or gold colored base. It also mentions the use of ox-glue and a gum produced from peach trees and willow juice, with the artists preferring the latter. According to Coomaraswamy, the ox-glue in the Indian context mentioned in the Chinese text is probably the same as the recipe found in the Sanskrit text Silparatna, one where the base medium is produced from boiling buffalo skin in milk, followed by drying and blending process.

 

The six limbs in Jayamangala likely reflect the earliest and more established Hindu tradition for chitra. This is supported by the Chitrasutras found in the Vishnudharmottara Purana. They explicitly mention pramanani and lavanya as key elements of a painting, as well as discuss the other four of the six limbs in other sutras. The Chitrasutra chapters are likely from about the 4th or 5th-century. Numerous other Indian texts touch upon the elements or aspects of a chitra. For example, the Aparajitaprccha states that the essential elements of a painting are: citrabhumi (background), the rekha (lines, sketch), the varna (color), the vartana (shading), the bhusana (decoration) and the rasa (aesthetic experience).

 

THE PAINTER

The painter (chitrakara, rupakara) must master the fundamentals of measurement and proportions, state the historic chitra texts of India. According to these historic texts, the expert painter masters the skills in measurement, characteristics of subjects, attributes, form, relative proportion, ornament and beauty, states Isabella Nardi – a scholar known for her studies on chitra text and traditions of India. According to the Chitrasutras, a skilled painter needs practice, and is one who is able to paint neck, hands, feet, ears of living beings without ornamentation, as well as paint water waves, flames, smoke, and garments as they get affected by the speed of wind. He paints all types of scenes, ranging from dharma, artha and kama. A painter observes, then remembers, repeating this process till his memory has all the details he needs to paint, states Silparatna. According to Sivatattva Ratnakara, he is well versed in sketching, astute with measurements, skilled in outlining (hastalekha), competent with colors, and ready to diligently mix and combine colors to create his chitra. The painter is a creative person, with an inner sense of rasa (aesthetics).

 

THE VIEWER

The painter should consider the diversity of viewers, states the Indian tradition of chitra. The experts and critics with much experience with paintings study the lines, shading and aesthetics, the uninitiated visitors and children enjoy the vibrancy of colors, while women tend to be attracted to the ornamentation of form and the emotions. A successful painter tends to captivate a variety of minds. A painter should remember that the visual and aesthetic impact of a painting triggers different responses in different audiences.

 

The Silparatna – a Sanskrit text on the arts, states that the painting should reflect its intended place and purpose. A theme suitable for a palace or gateway is different from that in a temple or the walls of a home. Scenes of wars, misery, death and suffering are not suitable paintings within homes, but these can be important in a chitrasala (museum with paintings). Auspicious paintings with beautiful colors such as those that cheer and enliven a room are better for homes, states Silparatna.

 

PRACITICE

According to the art historian Percy Brown, the painting tradition in India is ancient and the persuasive evidence are the oldest known murals at the Jogimara caves. The mention of chitra and related terms in the pre-Buddhist Vedic era texts, the chitra tradition is much older. It is very likely, states Brown, the pre-Buddhist structures had paintings in them. However, the primary building material in ancient India was wood, the colors were organic materials and natural pigments, which when combined with the tropical weather in India would naturally cause the painting to fade, damage and degrade over the centuries. It is not surprising, therefore, that sample paintings and historic evidence for chitra practice are unusual. The few notable surviving examples of chitra are found hidden in caves, where they would be naturally preserved a bit better, longer and would be somewhat protected from the destructive effects of wind, dust, water and biological processes.

Some notable, major surviving examples of historic paintings include:

 

Murals at Jogimara cave (eight panels of murals, with a Brahmi inscription, 2nd or 1st century BCE, Hindu), oldest known ceiling paintings in India in remote Ramgarh hills of northern Chhattisgarh, below on wall of this cave is a Brahmi inscription in Magadhi language about a girl named Devadasi and a boy named Devadina (either they were lovers and wrote a love-graffiti per one translation, or they were partners who together converted natural caves here into a theatre with painted walls per another translation)

 

Mural at Sitabhinji Group of Rock Shelters (c. 400 CE Ravanachhaya mural with an inscription, near a Shiva temple in remote Odisha, a non-religious painting), the oldest surviving example of a tempera painting in eastern states of India

 

Murals at Ajanta caves (Jataka tales, Buddhist), 5th-century CE, Maharashtra

Murals at Badami Cave Temples (Hindu), 6th-century CE, Karnataka (secular paintings along with one of the earliest known painting of a Hindu legend about Shiva and Parvati inside a Vaishnava cave)

Murals at Bagh caves (Hallisalasya dance, Buddhist or Hindu), Madhya Pradesh

Murals at Ellora caves (Flying vidyadharas, Jain), Maharashtra

Frescoes at Sittanavasal cave (Nature scenes likely representing places of Tirthankara sermons, Jain), Tamil Nadu

Frescoes at Thirunadhikkara cave temple (Flowers and a woman, likely a scene of puja offering to Ganesha, another of Vishnu, Hindu), Travancore region, Kerala-Tamil Nadu

Paintings at the Brihadisvara temple (Dancer, Hindu), Tamil Nadu

Manuscript paintings (numerous states such as Gujarat, Kashmir, Kerala, Odisha, Assam; also Nepal, Tibet; Buddhist, Jain, Hindu

Vijayanagara temples (Hindu), Karnataka

Chidambaram temple (Hindu), Tamil Nadu

Chitrachavadi (Hindu, a choultry–mandapa near Madurai with Ramayana frescoes)

Pahari paintings (Hindu), Himachal Pradesh and nearby regions

Rajput paintings (Hindu), Rajasthan

Deccan paintings (Hindu, Jain)

Kerala paintings (Hindu)

Telangana paintings (Hindu)

Mughal paintings (Indo-Islamic)

 

CONTEMPORARY CULTURE

Kalamkari (Hindu)

Pattas (Jain, Hindu)

 

WIKIPEDIA

Chitra, also spelled as Citra, is an Indian genre of art that includes painting, sketch and any art form of delineation. The earliest mention of the term Chitra in the context of painting or picture is found in some of the ancient Sanskrit texts of Hinduism and Pali texts of Buddhism

 

NOMENCLATURE

Chitra (IAST: Citra, चित्र) is a Sanskrit word that appears in the Vedic texts such as hymns 1.71.1 and 6.65.2 of the Rigveda. There, and other texts such as Vajasaneyi Samhita, Taittiriya Samhita, Satapatha Brahmana and Tandya Brahmana, Chitra means "excellent, clear, bright, colored, anything brightly colored that strikes the eye, brilliantly ornamented, extraordinary that evokes wonder". In the Mahabharata and the Harivamsa, it means "picture, sktech, dilineation", and is presented as a genre of kala (arts). Many texts generally dated to the post-4th-century BCE period, use the term Chitra in the sense of painting, and Chitrakara as a painter. For example, the Sanskrit grammarian Panini in verse 3.2.21 of his Astadhyayi highlights the word chitrakara in this sense. Halls and public spaces to display paintings are called chitrasalas, and the earliest known mention of these are found in the Ramayana and the Mahabharata.

 

A few Indian regional texts such as Kasyapa silpa refer to painting by others words. For example, abhasa – which literally means "semblance, shining forth", is used in Kasyapa-shilpa to mean as a broader category of painting, of which chitra is one of three types. The verses in section 4.4 of the Kasyapa-silpa state that there are three types of images – those which are immovable (walls, floor, terracota, stucco), movable, and those which are both movable-immovable (stone, wood, gems).[5] In each of these three, states Kasyapa-shipa, are three classes of expression – ardhacitra, citra, and citra-abhasa. Ardhacitra is an art form where a high relief is combined with painting and parts of the body is not seen (it appears to be emerging out of the canvas). The Citra is the form of picture artwork where the whole is represented with or without integrating a relief. Citrabhasha is the form where an image is represented on a canvas or wall with colors (painting). However, states Commaraswamy, the word Abhasa has other meanings depending on the context. For example, in Hindu texts on philosophy, it implies the "field of objective experience" in the sense of the intellectual image internalized by a person during a reading of a subject (such as an epic, tale or fiction), or one during a meditative spiritual experience.

 

In some Buddhist and Hindu texts on methods to prepare a manuscript (palm leaf) or a composition on a cloth, the terms lekhya and alekhya are also used in the context of a chitra. More specifically, alekhya is the space left while writing a manuscript leaf or cloth, where the artist aims to add a picture or painting to illustrate the text.

 

HISTORY

The earliest explicit reference to painting in an Indian text is found in verse 4.2 of the Maitri Upanishad where it uses the phrase citrabhittir or "like a painted wall". The Indian art of painting is also mention in a number of Buddhist Pali suttas, but with the modified spelling of Citta. This term is found in the context of either a painting, or painter, or painted-hall (citta-gara) in Majjhima Nikaya 1.127, Samyutta Nikaya 2.101 and 3.152, Vinaya 4.289 and others. Among the Jain texts, it is mentioned in Book 2 of the Acaranga Sutra as it explains that Jaina monk should not indulge in the pleasures of watching a painting.

 

The Kamasutra, broadly accepted to have been complete by about the 4th-century CE, recommends that the young man should surprise the girl he courts with gifts of color boxes and painted scrolls. The Viddhasalabhanjika – another Hindu kama- and kavya–text uses chitra-simile in verse 1.16, as "pictures painted by the god of love, with the brush of the mind and the canvas of the heart".

 

The nature of a chitra (painting), how the viewer's mind projects a two dimensional artwork into a three dimensional representation, is used by Asanga in Mahayana Sutralamkara – a 3rd to 5th-century Sanskrit text of the Mahayana Buddhist tradition, to explain "non-existent imagination" as follows:

 

Just as in a picture painted according to rules, there are neither projections nor depressions and yet we see it in three dimensions, so in the non-existent imagination there is no phenomenal differentiation, and yet we behold it.

— Mahayana Sutralamkara 13.7, Translated in French by Sylvain Levi

 

According to Yoko Taniguchi and Michiyo Mori, the art of painting the caves at the c. 6th-century Buddhas of Bamiyan site in Afghanistan, destroyed by the Taliban Muslims in the late 1990s, were likely introduced to this region from India along with the literature on early Buddhism.

 

TEXTS

There are many important dedicated Indian treatises on chitra. Some of these are chapters within a larger encyclopedia-like text. These include:

 

Chitrasutras, chapters 35–43 within the Hindu text Vishnudharmottara Purana (the standard, and oft referred to text in the Indian tradition)

Chitralaksana of Nagnajit (a classic on classical painting, 5th-century CE or earlier making it the oldest known text on Indian painting; but the Sanskrit version has been lost, only version available is in Tibet and it states that it is a translation of a Sanskrit text)

Samarangana Sutradhara (mostly architecture treatise, contains a large section on paintings)

Aparajitaprccha (mostly architecture treatise, contains a large section on paintings)

Manasollasa (an encyclopedia, contains chapters on paintings)

Abhilashitartha chinatamani

Sivatatva ratnakara

Chitra Kaladruma

Silpa ratna

Narada silpa

Sarasvati silpa

Prajapati silpa

Kasyapa silpa

 

These and other texts on chitra not only discuss the theory and practice of painting, some of them include discussions on how to become a painter, the diversity and the impact of a chitra on viewers, of aesthetics, how the art of painting relates to other arts (kala), methods of preparing the canvas or wall, methods and recipes to make color pigments. For example, the 10th-century Chitra Kaladruma presents recipe for making red color paint from the resin of lac insects. Other colors for the historic frescoes found in India, such as those in the Ajanta Caves, were obtained from nature. They mention earthy and mineral (inorganic) colorants such as yellow and red ochre, orpigment, green celadonite and ultramarine blue (lapis lazuli). The use of organic colorants prepared per a recipe in these texts have been confirmed through residue analysis and modern chromatographic techniques.

 

THEORY

The Indian concepts of painting are described in a range of texts called the shilpa shastras. These typically begin by attributing this art to divine sources such as Vishvakarma and ancient rishis (sages) such as Narayana and Nagnajit, weaving some mythology, highlighting chitra as a means to express ideas and beauty along with other universal aspects, then proceed to discuss the theory and practice of painting, sketching and other related arts. Manuscripts of many these texts are found in India, while some are known to be lost but are found outside India such as in Tibet and Nepal. Among these are the Citrasutras in the 6th-century Visnudharmottara Purana manuscripts discovered in India, and the Citralaksana manuscript discovered in Tibet (lost in India). This theory include early Indian ideas on how to prepare a canvas or substrate, measurement, proportion, stance, color, shade, projection, the painting's interaction with light, the viewer, how to captivate the mind, and other ideas.

 

According to the historic Indian tradition, a successful and impactful painting and painter requires a knowledge of the subject – either mythology or real life, as well as a keen sense of observation and knowledge of nature, human behavior, dance, music, song and other arts. For example, section 3.2 of Visnudharmottara Purana discusses these requirements and the contextual knowledge needed in chitra and the artist who produces it. The Chitrasutras in the Vishnudharmottara Purana state that the sculpture and painting arts are related, with the phrase "as in Natya, so in Citra". This relationship links them in rasa (aesthetics) and as forms of expression.

 

THE PAINTING

A chitra is a form of expression and communication. According to Aparajitaprccha – a 12th-century text on arts and architecture, just like the water reflects the moon, a chitra reflects the world. It is a rupa (form) of how the painter sees or what the painter wants the viewer to observe or feel or experience.

 

A good painting is one that is alive, breathing, draws in and affects the viewer. It captivates the minds of viewers, despite their diversity. Installed in a sala (hall or room), it enlivens the space.

 

The ornaments of a painting are its lines, shading, decoration and colors, states the 6th-century Visnudharmottara Purana. It states that there are eight gunas (merits, features) of a chitra that the artist must focus on: posture; proportion; the use of the plumb line; charm; detail (how much and where); verisimilitude; kshaya (loss, foreshortening) and; vrddhi (gain). Among the dosas (demerits, faults) of a painting and related arts, states Chitrasutra, are lines that are weak or thick, absence of variety, errors in scale (oversized eyes, lips, cheeks), inconsistency across the canvas, deviations from the rules of proportion, improper posture or sentiment, and non-merging of colors.

 

LIMBS OF THE PAINTING

Two historical sets called "chitra anga", or "limbs of painting" are found in Indian texts. According to the Samarangana Sutradhara – an 11th-century Sanskrit text on Hindu architecture and arts, a painting has eight limbs:

 

Vartika – manufacture of brushes

Bhumibandhana – preparation of base, plaster, canvas

Rekhakarma – sketching

Varnakarma – coloring

Vartanakarma – shading

lekhakarana – outlining

Dvikakarma – second and final lining

Lepyakarma – final coating

 

According to Yashodhara's Jayamangala, a Sanskrit commentary on Kamasutra, there are sadanga (six limbs)[note 5] in the art of alekhyam and chitra (drawing and painting):

 

Rupa-bhedah, or form distinction; this requires a knowledge of characteristic marks, diversity, manifested forms that distinguish states of something in the same genus/class

Pramanani, or measure; requires knowledge of measurement and proportion rules (talamana)

Bhava yojanam, or emotion and its joining with other parts of the painting; requires understanding and representing the mood of the subject

Lavanya yojanam, or rasa, charm; requires understanding and representing the inner qualities of the subject

Sadrsyam, or resemblance; requires knowledge of visual correspondence across the canvas

Varnika-bhanga or color-pigment-analysis; requires knowledge how colors distribute on the canvas and how they visually impact the viewer.

 

These six limbs are arranged stylistically in two ways. First as a set of compound (Rupa-bhedah and Varnika-bhanda), a set of joining (middle two yojnam), and a set of single words (Pramanani and Sadrsyam). Second, states Victor Mair, the six limbs in this Hindu text are paired in a set of differentiation skills (first two), then a pair of aesthetic skills, and finally a pair of technical skills. These limbs parallel the 12th-century Six principles of Chinese painting of Xie He. {refn|group=note|The Hua Chi of Teng Ch'un, a 12th-century Chinese text, mentions the Buddhist temple of Nalanda with frescoes about the Buddha painted inside. It states that the Indian Buddhas look different from those painted by Chinese, as the Indian paintings have Buddha with larger eyes, their ears are curiously stretched and the Buddhas have their right shoulder bare. It then states that the artists first make a drawing of the picture, then paint a vermilion or gold colored base. It also mentions the use of ox-glue and a gum produced from peach trees and willow juice, with the artists preferring the latter. According to Coomaraswamy, the ox-glue in the Indian context mentioned in the Chinese text is probably the same as the recipe found in the Sanskrit text Silparatna, one where the base medium is produced from boiling buffalo skin in milk, followed by drying and blending process.

 

The six limbs in Jayamangala likely reflect the earliest and more established Hindu tradition for chitra. This is supported by the Chitrasutras found in the Vishnudharmottara Purana. They explicitly mention pramanani and lavanya as key elements of a painting, as well as discuss the other four of the six limbs in other sutras. The Chitrasutra chapters are likely from about the 4th or 5th-century. Numerous other Indian texts touch upon the elements or aspects of a chitra. For example, the Aparajitaprccha states that the essential elements of a painting are: citrabhumi (background), the rekha (lines, sketch), the varna (color), the vartana (shading), the bhusana (decoration) and the rasa (aesthetic experience).

 

THE PAINTER

The painter (chitrakara, rupakara) must master the fundamentals of measurement and proportions, state the historic chitra texts of India. According to these historic texts, the expert painter masters the skills in measurement, characteristics of subjects, attributes, form, relative proportion, ornament and beauty, states Isabella Nardi – a scholar known for her studies on chitra text and traditions of India. According to the Chitrasutras, a skilled painter needs practice, and is one who is able to paint neck, hands, feet, ears of living beings without ornamentation, as well as paint water waves, flames, smoke, and garments as they get affected by the speed of wind. He paints all types of scenes, ranging from dharma, artha and kama. A painter observes, then remembers, repeating this process till his memory has all the details he needs to paint, states Silparatna. According to Sivatattva Ratnakara, he is well versed in sketching, astute with measurements, skilled in outlining (hastalekha), competent with colors, and ready to diligently mix and combine colors to create his chitra. The painter is a creative person, with an inner sense of rasa (aesthetics).

 

THE VIEWER

The painter should consider the diversity of viewers, states the Indian tradition of chitra. The experts and critics with much experience with paintings study the lines, shading and aesthetics, the uninitiated visitors and children enjoy the vibrancy of colors, while women tend to be attracted to the ornamentation of form and the emotions. A successful painter tends to captivate a variety of minds. A painter should remember that the visual and aesthetic impact of a painting triggers different responses in different audiences.

 

The Silparatna – a Sanskrit text on the arts, states that the painting should reflect its intended place and purpose. A theme suitable for a palace or gateway is different from that in a temple or the walls of a home. Scenes of wars, misery, death and suffering are not suitable paintings within homes, but these can be important in a chitrasala (museum with paintings). Auspicious paintings with beautiful colors such as those that cheer and enliven a room are better for homes, states Silparatna.

 

PRACITICE

According to the art historian Percy Brown, the painting tradition in India is ancient and the persuasive evidence are the oldest known murals at the Jogimara caves. The mention of chitra and related terms in the pre-Buddhist Vedic era texts, the chitra tradition is much older. It is very likely, states Brown, the pre-Buddhist structures had paintings in them. However, the primary building material in ancient India was wood, the colors were organic materials and natural pigments, which when combined with the tropical weather in India would naturally cause the painting to fade, damage and degrade over the centuries. It is not surprising, therefore, that sample paintings and historic evidence for chitra practice are unusual. The few notable surviving examples of chitra are found hidden in caves, where they would be naturally preserved a bit better, longer and would be somewhat protected from the destructive effects of wind, dust, water and biological processes.

Some notable, major surviving examples of historic paintings include:

 

Murals at Jogimara cave (eight panels of murals, with a Brahmi inscription, 2nd or 1st century BCE, Hindu), oldest known ceiling paintings in India in remote Ramgarh hills of northern Chhattisgarh, below on wall of this cave is a Brahmi inscription in Magadhi language about a girl named Devadasi and a boy named Devadina (either they were lovers and wrote a love-graffiti per one translation, or they were partners who together converted natural caves here into a theatre with painted walls per another translation)

 

Mural at Sitabhinji Group of Rock Shelters (c. 400 CE Ravanachhaya mural with an inscription, near a Shiva temple in remote Odisha, a non-religious painting), the oldest surviving example of a tempera painting in eastern states of India

 

Murals at Ajanta caves (Jataka tales, Buddhist), 5th-century CE, Maharashtra

Murals at Badami Cave Temples (Hindu), 6th-century CE, Karnataka (secular paintings along with one of the earliest known painting of a Hindu legend about Shiva and Parvati inside a Vaishnava cave)

Murals at Bagh caves (Hallisalasya dance, Buddhist or Hindu), Madhya Pradesh

Murals at Ellora caves (Flying vidyadharas, Jain), Maharashtra

Frescoes at Sittanavasal cave (Nature scenes likely representing places of Tirthankara sermons, Jain), Tamil Nadu

Frescoes at Thirunadhikkara cave temple (Flowers and a woman, likely a scene of puja offering to Ganesha, another of Vishnu, Hindu), Travancore region, Kerala-Tamil Nadu

Paintings at the Brihadisvara temple (Dancer, Hindu), Tamil Nadu

Manuscript paintings (numerous states such as Gujarat, Kashmir, Kerala, Odisha, Assam; also Nepal, Tibet; Buddhist, Jain, Hindu

Vijayanagara temples (Hindu), Karnataka

Chidambaram temple (Hindu), Tamil Nadu

Chitrachavadi (Hindu, a choultry–mandapa near Madurai with Ramayana frescoes)

Pahari paintings (Hindu), Himachal Pradesh and nearby regions

Rajput paintings (Hindu), Rajasthan

Deccan paintings (Hindu, Jain)

Kerala paintings (Hindu)

Telangana paintings (Hindu)

Mughal paintings (Indo-Islamic)

 

CONTEMPORARY CULTURE

Kalamkari (Hindu)

Pattas (Jain, Hindu)

 

WIKIPEDIA

The Ajanta Caves (Ajiṇṭhā leni; Marathi: अजिंठा लेणी) in Aurangabad district of Maharashtra, India are about 30 rock-cut Buddhist cave monuments which date from the 2nd century BCE to about 480 or 650 CE. The caves include paintings and sculptures described by the government Archaeological Survey of India as "the finest surviving examples of Indian art, particularly painting", which are masterpieces of Buddhist religious art, with figures of the Buddha and depictions of the Jataka tales. The caves were built in two phases starting around the 2nd century BCE, with the second group of caves built around 400–650 CE according to older accounts, or all in a brief period of 460 to 480 according to the recent proposals of Walter M. Spink. The site is a protected monument in the care of the Archaeological Survey of India, and since 1983, the Ajanta Caves have been a UNESCO World Heritage Site.

 

The caves are located in the Indian state of Maharashtra, near Jalgaon and just outside the village of Ajinṭhā 20°31′56″N 75°44′44″E), about 59 kilometres from Jalgaon railway station on the Delhi – Mumbai line and Howrah-Nagpur-Mumbai line of the Central Railway zone, and 104 kilometres from the city of Aurangabad. They are 100 kilometres from the Ellora Caves, which contain Hindu and Jain temples as well as Buddhist caves, the last dating from a period similar to Ajanta. The Ajanta caves are cut into the side of a cliff that is on the south side of a U-shaped gorge on the small river Waghur, and although they are now along and above a modern pathway running across the cliff they were originally reached by individual stairs or ladders from the side of the river 35 to 110 feet below.

 

The area was previously heavily forested, and after the site ceased to be used the caves were covered by jungle until accidentally rediscovered in 1819 by a British officer on a hunting party. They are Buddhist monastic buildings, apparently representing a number of distinct "monasteries" or colleges. The caves are numbered 1 to 28 according to their place along the path, beginning at the entrance. Several are unfinished and some barely begun and others are small shrines, included in the traditional numbering as e.g. "9A"; "Cave 15A" was still hidden under rubble when the numbering was done. Further round the gorge are a number of waterfalls, which when the river is high are audible from outside the caves.

 

The caves form the largest corpus of early Indian wall-painting; other survivals from the area of modern India are very few, though they are related to 5th-century paintings at Sigiriya in Sri Lanka. The elaborate architectural carving in many caves is also very rare, and the style of the many figure sculptures is highly local, found only at a few nearby contemporary sites, although the Ajanta tradition can be related to the later Hindu Ellora Caves and other sites.

 

HISTORY

Like the other ancient Buddhist monasteries, Ajanta had a large emphasis on teaching, and was divided into several different caves for living, education and worship, under a central direction. Monks were probably assigned to specific caves for living. The layout reflects this organizational structure, with most of the caves only connected through the exterior. The 7th-century travelling Chinese scholar Xuanzang informs us that Dignaga, a celebrated Buddhist philosopher and controversialist, author of well-known books on logic, lived at Ajanta in the 5th century. In its prime the settlement would have accommodated several hundred teachers and pupils. Many monks who had finished their first training may have returned to Ajanta during the monsoon season from an itinerant lifestyle.

 

The caves are generally agreed to have been made in two distinct periods, separated by several centuries.

 

CAVES OF THE FIRST (SATAVAHANA) PERIOD

The earliest group of caves consists of caves 9, 10, 12, 13 and 15A. According to Walter Spink, they were made during the period 100 BCE to 100 CE, probably under the patronage of the Satavahana dynasty (230 BCE – c. 220 CE) who ruled the region. Other datings prefer the period 300 BCE to 100 BCE, though the grouping of the earlier caves is generally agreed. More early caves may have vanished through later excavations. Of these, caves 9 and 10 are stupa halls of chaitya-griha form, and caves 12, 13, and 15A are vihāras (see the architecture section below for descriptions of these types). The first phase is still often called the Hinayāna phase, as it originated when, using traditional terminology, the Hinayāna or Lesser Vehicle tradition of Buddhism was dominant, when the Buddha was revered symbolically. However the use of the term Hinayana for this period of Buddhism is now deprecated by historians; equally the caves of the second period are now mostly dated too early to be properly called Mahayana, and do not yet show the full expanded cast of supernatural beings characteristic of that phase of Buddhist art. The first Satavahana period caves lacked figurative sculpture, emphasizing the stupa instead, and in the caves of the second period the overwhelming majority of images represent the Buddha alone, or narrative scenes of his lives.

 

Spink believes that some time after the Satavahana period caves were made the site was abandoned for a considerable period until the mid-5th century, probably because the region had turned mainly Hindu

 

CAVES OF THE LATER OR VAKATAKA PERIOD

The second phase began in the 5th century. For a long time it was thought that the later caves were made over a long period from the 4th to the 7th centuries CE, but in recent decades a series of studies by the leading expert on the caves, Walter M. Spink, have argued that most of the work took place over the very brief period from 460 to 480 CE, during the reign of Emperor Harishena of the Vakataka dynasty. This view has been criticized by some scholars, but is now broadly accepted by most authors of general books on Indian art, for example Huntington and Harle.

 

The second phase is still often called the Mahāyāna or Greater Vehicle phase, but scholars now tend to avoid this nomenclature because of the problems that have surfaced regarding our understanding of Mahāyāna.

 

Some 20 cave temples were simultaneously created, for the most part viharas with a sanctuary at the back. The most elaborate caves were produced in this period, which included some "modernization" of earlier caves. Spink claims that it is possible to establish dating for this period with a very high level of precision; a fuller account of his chronology is given below. Although debate continues, Spink's ideas are increasingly widely accepted, at least in their broad conclusions. The Archaeological Survey of India website still presents the traditional dating: "The second phase of paintings started around 5th – 6th centuries A.D. and continued for the next two centuries". Caves of the second period are 1–8, 11, 14–29, some possibly extensions of earlier caves. Caves 19, 26, and 29 are chaitya-grihas, the rest viharas.

 

According to Spink, the Ajanta Caves appear to have been abandoned by wealthy patrons shortly after the fall of Harishena, in about 480 CE. They were then gradually abandoned and forgotten. During the intervening centuries, the jungle grew back and the caves were hidden, unvisited and undisturbed, although the local population were aware of at least some of them.

 

REDISCOVERY

On 28 April 1819, a British officer for the Madras Presidency, John Smith, of the 28th Cavalry, while hunting tiger, accidentally discovered the entrance to Cave No. 10 deep within the tangled undergrowth. There were local people already using the caves for prayers with a small fire, when he arrived. Exploring that first cave, long since a home to nothing more than birds and bats and a lair for other larger animals, Captain Smith vandalized the wall by scratching his name and the date, April 1819. Since he stood on a five-foot high pile of rubble collected over the years, the inscription is well above the eye-level gaze of an adult today. A paper on the caves by William Erskine was read to the Bombay Literary Society in 1822. Within a few decades, the caves became famous for their exotic setting, impressive architecture, and above all their exceptional, all but unique paintings. A number of large projects to copy the paintings were made in the century after rediscovery, covered below. In 1848 the Royal Asiatic Society established the "Bombay Cave Temple Commission" to clear, tidy and record the most important rock-cut sites in the Bombay Presidency, with John Wilson, as president. In 1861 this became the nucleus of the new Archaeological Survey of India. Until the Nizam of Hyderabad built the modern path between the caves, among other efforts to make the site easy to visit, a trip to Ajanta was a considerable adventure, and contemporary accounts dwell with relish on the dangers from falls off narrow ledges, animals and the Bhil people, who were armed with bows and arrows and had a fearsome reputation.

 

Today, fairly easily combined with Ellora in a single trip, the caves are the most popular tourist destination in Mahrashtra, and are often crowded at holiday times, increasing the threat to the caves, especially the paintings. In 2012, the Maharashtra Tourism Development Corporation announced plans to add to the ASI visitor centre at the entrance complete replicas of caves 1, 2, 16 & 17 to reduce crowding in the originals, and enable visitors to receive a better visual idea of the paintings, which are dimly-lit and hard to read in the caves. Figures for the year to March 2010 showed a total of 390,000 visitors to the site, divided into 362,000 domestic and 27,000 foreign. The trends over the previous few years show a considerable growth in domestic visitors, but a decline in foreign ones; the year to 2010 was the first in which foreign visitors to Ellora exceeded those to Ajanta.

 

PAINTINGS

Mural paintings survive from both the earlier and later groups of caves. Several fragments of murals preserved from the earlier caves (Caves 9 and 11) are effectively unique survivals of court-led painting in India from this period, and "show that by Sātavāhana times, if not earlier, the Indian painter had mastered an easy and fluent naturalistic style, dealing with large groups of people in a manner comparable to the reliefs of the Sāñcī toraņa crossbars".

 

Four of the later caves have large and relatively well-preserved mural paintings which "have come to represent Indian mural painting to the non-specialist", and fall into two stylistic groups, with the most famous in Caves 16 and 17, and apparently later paintings in Caves 1 and 2. The latter group were thought to be a century or more later than the others, but the revised chronology proposed by Spink would place them much closer to the earlier group, perhaps contemporary with it in a more progressive style, or one reflecting a team from a different region. The paintings are in "dry fresco", painted on top of a dry plaster surface rather than into wet plaster.

 

All the paintings appear to be the work of painters at least as used to decorating palaces as temples, and show a familiarity with and interest in details of the life of a wealthy court. We know from literary sources that painting was widely practised and appreciated in the courts of the Gupta period. Unlike much Indian painting, compositions are not laid out in horizontal compartments like a frieze, but show large scenes spreading in all directions from a single figure or group at the centre. The ceilings are also painted with sophisticated and elaborate decorative motifs, many derived from sculpture. The paintings in cave 1, which according to Spink was commissioned by Harisena himself, concentrate on those Jataka tales which show previous lives of the Buddha as a king, rather than as an animal or human commoner, and so show settings from contemporary palace life.

 

In general the later caves seem to have been painted on finished areas as excavating work continued elsewhere in the cave, as shown in caves 2 and 16 in particular. According to Spink's account of the chronology of the caves, the abandonment of work in 478 after a brief busy period accounts for the absence of painting in caves such as 4 and 17, the later being plastered in preparation for paintings that were never done.

 

COPIES

The paintings have deteriorated significantly since they were rediscovered, and a number of 19th-century copies and drawings are important for a complete understanding of the works. However, the earliest projects to copy the paintings were plagued by bad fortune. In 1846, Major Robert Gill, an Army officer from Madras presidency and a painter, was appointed by the Royal Asiatic Society to replicate the frescoes on the cave walls to exhibit these paintings in England. Gill worked on his painting at the site from 1844 to 1863 (though he continued to be based there until his death in 1875, writing books and photographing) and made 27 copies of large sections of murals, but all but four were destroyed in a fire at the Crystal Palace in London in 1866, where they were on display.

 

Another attempt was made in 1872 when the Bombay Presidency commissioned John Griffiths, then principal of the Bombay School of Art, to work with his students to make new copies, again for shipping to England. They worked on this for thirteen years and some 300 canvases were produced, many of which were displayed at the Imperial Institute on Exhibition Road in London, one of the forerunners of the Victoria and Albert Museum. But in 1885 another fire destroyed over a hundred paintings that were in storage. The V&A still has 166 paintings surviving from both sets, though none have been on permanent display since 1955. The largest are some 3 × 6 metres. A conservation project was undertaken on about half of them in 2006, also involving the University of Northumbria. Griffith and his students had unfortunately painted many of the paintings with "cheap varnish" in order to make them easier to see, which has added to the deterioration of the originals, as has, according to Spink and others, recent cleaning by the ASI.

 

A further set of copies were made between 1909 and 1911 by Christiana Herringham (Lady Herringham) and a group of students from the Calcutta School of Art that included the future Indian Modernist painter Nandalal Bose. The copies were published in full colour as the first publication of London's fledgling India Society. More than the earlier copies, these aimed to fill in holes and damage to recreate the original condition rather than record the state of the paintings as she was seeing them. According to one writer, unlike the paintings created by her predecessors Griffiths and Gill, whose copies were influenced by British Victorian styles of painting, those of the Herringham expedition preferred an 'Indian Renascence' aesthetic of the type pioneered by Abanindranath Tagore.

 

Early photographic surveys were made by Robert Gill, who learnt to use a camera from about 1856, and whose photos, including some using stereoscopy, were used in books by him and Fergusson (many are available online from the British Library), then Victor Goloubew in 1911 and E.L. Vassey, who took the photos in the four volume study of the caves by Ghulam Yazdani (published 1930–1955).

 

ARCHITECTURE

The monasteries mostly consist of vihara halls for prayer and living, which are typically rectangular with small square dormitory cells cut into the walls, and by the second period a shrine or sanctuary at the rear centred on a large statue of the Buddha, also carved from the living rock. This change reflects the movement from Hinayana to Mahāyāna Buddhism. The other type of main hall is the narrower and higher chaitya hall with a stupa as the focus at the far end, and a narrow aisle around the walls, behind a range of pillars placed close together. Other plainer rooms were for sleeping and other activities. Some of the caves have elaborate carved entrances, some with large windows over the door to admit light. There is often a colonnaded porch or verandah, with another space inside the doors running the width of the cave.

 

The central square space of the interior of the viharas is defined by square columns forming a more or less square open area. Outside this are long rectangular aisles on each side, forming a kind of cloister. Along the side and rear walls are a number of small cells entered by a narrow doorway; these are roughly square, and have small niches on their back walls. Originally they had wooden doors. The centre of the rear wall has a larger shrine-room behind, containing a large Buddha statue. The viharas of the earlier period are much simpler, and lack shrines. Spink in fact places the change to a design with a shrine to the middle of the second period, with many caves being adapted to add a shrine in mid-excavation, or after the original phase.

 

The plan of Cave 1 shows one of the largest viharas, but is fairly typical of the later group. Many others, such as Cave 16, lack the vestibule to the shrine, which leads straight off the main hall. Cave 6 is two viharas, one above the other, connected by internal stairs, with sanctuaries on both levels.

 

The four completed chaitya halls are caves 9 and 10 from the early period, and caves 19 and 26 from the later period of construction. All follow the typical form found elsewhere, with high ceilings and a central "nave" leading to the stupa, which is near the back, but allows walking behind it, as walking around stupas was (and remains) a common element of Buddhist worship (pradakshina). The later two have high ribbed roofs, which reflect timber forms, and the earlier two are thought to have used actual timber ribs, which have now perished. The two later halls have a rather unusual arrangement (also found in Cave 10 at Ellora) where the stupa is fronted by a large relief sculpture of the Buddha, standing in Cave 19 and seated in Cave 26. Cave 29 is a late and very incomplete chaitya hall.

 

The form of columns in the work of the first period is very plain and un-embellished, with both chaitya halls using simple octagonal columns, which were painted with figures. In the second period columns were far more varied and inventive, often changing profile over their height, and with elaborate carved capitals, often spreading wide. Many columns are carved over all their surface, some fluted and others carved with decoration all over, as in cave 1.

 

The flood basalt rock of the cliff, part of the Deccan Traps formed by successive volcanic eruptions at the end of the Cretaceous, is layered horizontally, and somewhat variable in quality, so the excavators had to amend their plans in places, and in places there have been collapses in the intervening centuries, as with the lost portico to cave 1. Excavation began by cutting a narrow tunnel at roof level, which was expanded downwards and outwards; the half-built vihara cave 24 shows the method. Spink believes that for the first caves of the second period the excavators had to relearn skills and techniques that had been lost in the centuries since the first period, which were then transmitted to be used at later rock-cut sites in the region, such as Ellora, and the Elephanta, Bagh, Badami and Aurangabad Caves.

 

The caves from the first period seem to have been paid for by a number of different patrons, with several inscriptions recording the donation of particular portions of a single cave, but according to Spink the later caves were each commissioned as a complete unit by a single patron from the local rulers or their court elites. After the death of Harisena smaller donors got their chance to add small "shrinelets" between the caves or add statues to existing caves, and some two hundred of these "intrusive" additions were made in sculpture, with a further number of intrusive paintings, up to three hundred in cave 10 alone.

 

A grand gateway to the site, at the apex of the gorge's horsehoe between caves 15 and 16, was approached from the river, and is decorated with elephants on either side and a nāga, or protective snake deity.

 

ICONOGRAPHY OF THE CAVES

In the pre-Christian era, the Buddha was represented symbolically, in the form of the stupa. Thus, halls were made with stupas to venerate the Buddha. In later periods the images of the Buddha started to be made in coins, relic caskets, relief or loose sculptural forms, etc. However, it took a while for the human representation of the Buddha to appear in Buddhist art. One of the earliest evidences of the Buddha's human representations are found at Buddhist archaeological sites, such as Goli, Nagarjunakonda, and Amaravati. The monasteries of those sites were built in less durable media, such as wood, brick, and stone. As far as the genre of rock-cut architecture is concerned it took many centuries for the Buddha image to be depicted. Nobody knows for sure at which rock-cut cave site the first image of the Buddha was depicted. Current research indicates that Buddha images in a portable form, made of wood or stone, were introduced, for the first time, at Kanheri, to be followed soon at Ajanta Cave 8 (Dhavalikar, Jadhav, Spink, Singh). While the Kanheri example dates to 4th or 5th century CE, the Ajanta example has been dated to c. 462–478 CE (Spink). None of the rock-cut monasteries prior to these dates, and other than these examples, show any Buddha image although hundreds of rock-cut caves were made throughout India during the first few centuries CE. And, in those caves, it is the stupa that is the object of veneration, not the image. Images of the Buddha are not found in Buddhist sailagrhas (rock-cut complexes) until the times of the Kanheri (4th–5th century CE) and Ajanta examples (c. 462–478 CE).

 

The caves of the second period, now all dated to the 5th century, were typically described as "Mahayana", but do not show the features associated with later Mahayana Buddhism. Although the beginnings of Mahāyāna teachings go back to the 1st century there is little art and archaeological evidence to suggest that it became a mainstream cult for several centuries. In Mahayana it is not Gautama Buddha but the Bodhisattva who is important, including "deity" Bodhisattva like Manjushri and Tara, as well as aspects of the Buddha such as Aksobhya, and Amitabha. Except for a few Bodhisattva, these are not depicted at Ajanta, where the Buddha remains the dominant figure. Even the Bodhisattva images of Ajanta are never central objects of worship, but are always shown as attendants of the Buddha in the shrine. If a Bodhisattva is shown in isolation, as in the Astabhaya scenes, these were done in the very last years of activities at Ajanta, and are mostly 'intrusive' in nature, meaning that they were not planned by the original patrons, and were added by new donors after the original patrons had suddenly abandoned the region in the wake of Emperor Harisena's death.

 

The contrast between iconic and aniconic representations, that is, the stupa on one hand and the image of the Buddha on the other, is now being seen as a construct of the modern scholar rather than a reality of the past. The second phase of Ajanta shows that the stupa and image coincided together. If the entire corpus of the art of Ajanta including sculpture, iconography, architecture, epigraphy, and painting are analysed afresh it will become clear that there was no duality between the symbolic and human forms of the Buddha, as far as the 5th-century phase of Ajanta is concerned. That is why most current scholars tend to avoid the terms 'Hinayana' and 'Mahayana' in the context of Ajanta. They now prefer to call the second phase by the ruling dynasty, as the Vākāţaka phase.

 

CAVES

CAVE 1

Cave 1 was built on the eastern end of the horse-shoe shaped scarp, and is now the first cave the visitor encounters. This would when first made have been a less prominent position, right at the end of the row. According to Spink, it is one of the latest caves to have been excavated, when the best sites had been taken, and was never fully inaugurated for worship by the dedication of the Buddha image in the central shrine. This is shown by the absence of sooty deposits from butter lamps on the base of the shrine image, and the lack of damage to the paintings that would have been happened if the garland-hooks around the shrine had been in use for any period of time. Although there is no epigraphic evidence, Spink believes that the Vākāţaka Emperor Harishena was the benefactor of the work, and this is reflected in the emphasis on imagery of royalty in the cave, with those Jakata tales being selected that tell of those previous lives of the Buddha in which he was royal.

 

The cliff has a more steep slope here than at other caves, so to achieve a tall grand facade it was necessary to cut far back into the slope, giving a large courtyard in front of the facade. There was originally a columned portico in front of the present facade, which can be seen "half-intact in the 1880s" in pictures of the site, but this fell down completely and the remains, despite containing fine carving, were carelessly thrown down the slope into the river, from where they have been lost, presumably carried away in monsoon torrents.

 

This cave has one of the most elaborate carved façades, with relief sculptures on entablature and ridges, and most surfaces embellished with decorative carving. There are scenes carved from the life of the Buddha as well as a number of decorative motifs. A two pillared portico, visible in the 19th-century photographs, has since perished. The cave has a front-court with cells fronted by pillared vestibules on either side. These have a high plinth level. The cave has a porch with simple cells on both ends. The absence of pillared vestibules on the ends suggest that the porch was not excavated in the latest phase of Ajanta when pillared vestibules had become a necessity and norm. Most areas of the porch were once covered with murals, of which many fragments remain, especially on the ceiling. There are three doorways: a central doorway and two side doorways. Two square windows were carved between the doorways to brighten the interiors.

 

Each wall of the hall inside is nearly 12 m long and 6.1 m high. Twelve pillars make a square colonnade inside supporting the ceiling, and creating spacious aisles along the walls. There is a shrine carved on the rear wall to house an impressive seated image of the Buddha, his hands being in the dharmachakrapravartana mudra. There are four cells on each of the left, rear, and the right walls, though due to rock fault there are none at the ends of the rear aisle. The walls are covered with paintings in a fair state of preservation, though the full scheme was never completed. The scenes depicted are mostly didactic, devotional, and ornamental, with scenes from the Jataka stories of the Buddha's former existences as a bodhisattva), the life of the Gautama Buddha, and those of his veneration. The two most famous individual painted images at Ajanta are the two over-life size figures of the protective bodhisattvas Padmapani and Vajrapani on either side of the entrance to the Buddha shrine on the wall of the rear aisle (see illustrations above). According to Spink, the original dating of the paintings to about 625 arose largely or entirely because James Fegusson, a 19th-century architectural historian, had decided that a scene showing an ambassador being received, with figures in Persian dress, represented a recorded embassy to Persia (from a Hindu monarch at that) around that date.

 

CAVE 2

Cave 2, adjacent to Cave 1, is known for the paintings that have been preserved on its walls, ceilings, and pillars. It looks similar to Cave 1 and is in a better state of preservation.

 

Cave 2 has a porch quite different from Cave one. Even the façade carvings seem to be different. The cave is supported by robust pillars, ornamented with designs. The front porch consists of cells supported by pillared vestibules on both ends. The cells on the previously "wasted areas" were needed to meet the greater housing requirements in later years. Porch-end cells became a trend in all later Vakataka excavations. The simple single cells on porch-ends were converted into CPVs or were planned to provide more room, symmetry, and beauty.

 

The paintings on the ceilings and walls of this porch have been widely published. They depict the Jataka tales that are stories of the Buddha's life in former existences as Bodhisattva. Just as the stories illustrated in cave 1 emphasize kingship, those in cave 2 show many "noble and powerful" women in prominent roles, leading to suggestions that the patron was an unknown woman. The porch's rear wall has a doorway in the center, which allows entrance to the hall. On either side of the door is a square-shaped window to brighten the interior.

 

The hall has four colonnades which are supporting the ceiling and surrounding a square in the center of the hall. Each arm or colonnade of the square is parallel to the respective walls of the hall, making an aisle in between. The colonnades have rock-beams above and below them. The capitals are carved and painted with various decorative themes that include ornamental, human, animal, vegetative, and semi-divine forms.

 

Paintings appear on almost every surface of the cave except for the floor. At various places the art work has become eroded due to decay and human interference. Therefore, many areas of the painted walls, ceilings, and pillars are fragmentary. The painted narratives of the Jataka tales are depicted only on the walls, which demanded the special attention of the devotee. They are didactic in nature, meant to inform the community about the Buddha's teachings and life through successive rebirths. Their placement on the walls required the devotee to walk through the aisles and 'read' the narratives depicted in various episodes. The narrative episodes are depicted one after another although not in a linear order. Their identification has been a core area of research since the site's rediscovery in 1819. Dieter Schlingloff's identifications have updated our knowledge on the subject.

 

CAVE 4

The Archeological Survey of India board outside the caves gives the following detail about cave 4: "This is the largest monastery planned on a grandiose scale but was never finished. An inscription on the pedestal of the buddha's image mentions that it was a gift from a person named Mathura and paleographically belongs to 6th century A.D. It consists of a verandah, a hypostylar hall, sanctum with an antechamber and a series of unfinished cells. The rear wall of the verandah contains the panel of Litany of Avalokiteśvara".

 

The sanctuary houses a colossal image of the Buddha in preaching pose flanked by bodhisattvas and celestial nymphs hovering above.

 

CAVES 9-10

Caves 9 and 10 are the two chaitya halls from the first period of construction, though both were also undergoing an uncompleted reworking at the end of the second period. Cave 10 was perhaps originally of the 1st century BCE, and cave 9 about a hundred years later. The small "shrinelets" called caves 9A to 9D and 10A also date from the second period, and were commissioned by individuals.

 

The paintings in cave 10 include some surviving from the early period, many from an incomplete programme of modernization in the second period, and a very large number of smaller late intrusive images, nearly all Buddhas and many with donor inscriptions from individuals. These mostly avoided over-painting the "official" programme and after the best positions were used up are tucked away in less prominent positions not yet painted; the total of these (including those now lost) was probably over 300, and the hands of many different artists are visible.

 

OTHER CAVES

Cave 3 is merely a start of an excavation; according to Spink it was begun right at the end of the final period of work and soon abandoned. Caves 5 and 6 are viharas, the latter on two floors, that were late works of which only the lower floor of cave 6 was ever finished. The upper floor of cave 6 has many private votive sculptures, and a shrine Buddha, but is otherwise unfinished. Cave 7 has a grand facade with two porticos but, perhaps because of faults in the rock, which posed problems in many caves, was never taken very deep into the cliff, and consists only of the two porticos and a shrine room with antechamber, with no central hall. Some cells were fitted in.

 

Cave 8 was long thought to date to the first period of construction, but Spink sees it as perhaps the earliest cave from the second period, its shrine an "afterthought". The statue may have been loose rather than carved from the living rock, as it has now vanished. The cave was painted, but only traces remain.

 

SPINK´S DETAILED CHRONOLOGY

Walter M. Spink has over recent decades developed a very precise and circumstantial chronology for the second period of work on the site, which unlike earlier scholars, he places entirely in the 5th century. This is based on evidence such as the inscriptions and artistic style, combined with the many uncompleted elements of the caves. He believes the earlier group of caves, which like other scholars he dates only approximately, to the period "between 100 BCE – 100 CE", were at some later point completely abandoned and remained so "for over three centuries", as the local population had turned mainly Hindu. This changed with the accession of the Emperor Harishena of the Vakataka Dynasty, who reigned from 460 to his death in 477. Harisena extended the Central Indian Vakataka Empire to include a stretch of the east coast of India; the Gupta Empire ruled northern India at the same period, and the Pallava dynasty much of the south.

 

According to Spink, Harisena encouraged a group of associates, including his prime minister Varahadeva and Upendragupta, the sub-king in whose territory Ajanta was, to dig out new caves, which were individually commissioned, some containing inscriptions recording the donation. This activity began in 462 but was mostly suspended in 468 because of threats from the neighbouring Asmaka kings. Work continued on only caves 1, Harisena's own commission, and 17–20, commissioned by Upendragupta. In 472 the situation was such that work was suspended completely, in a period that Spink calls "the Hiatus", which lasted until about 475, by which time the Asmakas had replaced Upendragupta as the local rulers.

 

Work was then resumed, but again disrupted by Harisena's death in 477, soon after which major excavation ceased, except at cave 26, which the Asmakas were sponsoring themselves. The Asmakas launched a revolt against Harisena's son, which brought about the end of the Vakataka Dynasty. In the years 478–480 major excavation by important patrons was replaced by a rash of "intrusions" – statues added to existing caves, and small shrines dotted about where there was space between them. These were commissioned by less powerful individuals, some monks, who had not previously been able to make additions to the large excavations of the rulers and courtiers. They were added to the facades, the return sides of the entrances, and to walls inside the caves. According to Spink, "After 480, not a single image was ever made again at the site", and as Hinduism again dominated the region, the site was again abandoned, this time for over a millennium.

 

Spink does not use "circa" in his dates, but says that "one should allow a margin of error of one year or perhaps even two in all cases".

 

IMPACT ON MODERN INDIAN PAINTINGS

The Ajanta paintings, or more likely the general style they come from, influenced painting in Tibet and Sri Lanka.

 

The rediscovery of ancient Indian paintings at Ajanta provided Indian artists examples from ancient India to follow. Nandlal Bose experimented with techniques to follow the ancient style which allowed him to develop his unique style. Abanindranath Tagore also used the Ajanta paintings for inspiration.

 

WIKIPEDIA

Antoine du Pinet (c.1510-c.1584) - View of the town of Florence, Italy. Includes the Arno River, angels, and coat of arms (1564)

See also my album of photos of the Darab region that includes the Sasanian relief at Darab and the two rock-cut mosques named the Stone Mosque (Masjid-i Sang) at Darab and at Ij.

 

They are included in my Iran Collection.

 

There are six Sasanian rock reliefs in this area, four on the cliff on the north side of the Shapur River (Bishapur III-VI) and two on the south side (Bishapur I & II). The designations Bishapur I-VI are taken from Vanden Berghe's list and his descriptions of the reliefs have been used for these photos. See also the historical background given below.

 

BISHAPUR IV: Bahram II (276-294 A.D.), on horseback, receiving a delegation of Arabs. This is the only Sasanian monument showing an embassy. The relief is damaged by an ancient aqueduct running through it.

 

According to Roman Ghirshman ("Iran", Pelican Books 1954) "The Sasanian Empire was the finest period in the history of Iran". The following HISTORICAL BACKGROUND is extracted from "Persia: An Archaeological Guide", by Sylvia A. Matheson (second edition, Faber 1976). I have replaced “Sassanian” and “Shahpur” in her text by the more commonly used “Sasanian” and “Shapur”. Text in square brackets are my additions.

 

[Achaemenians]

"The history of Iran....properly begins with the rise of the Medes in the western and northern parts of the Plateau from at least the eighth century B.C. onwards. The royal houses of the Medes and the Persians, both of Indo-European stock, were united when the daughter of the Median King Astyages married Cambyses I, son of Cyrus I, king of Fars. Cyrus II (The Great), the offspring of this marriage, defeated his grandfather, Astyages, in battle c. 550 B.C., reaffirmed the fortunes of the Achaemenian dynasty and established his new empire with capitals in at least Pasargadae (Fars), Babylon and Ecbatana, present-day Hamadan.”

 

[Zoroastrian religion]

“The later Achaemenians combined the worship of Ahura Mazda, 'the wise lord' of the prophet Zoroaster, with the worship of Mithras and that of Anahita, goddess of water and fertility.”

 

“Cyrus, whose conquests ranged from Central Asia to the Mediterranean, treated his vanquished enemies with a generosity and tolerance remarkable for his time. It was he who liberated the Jewish exiles in Babylon and restored Jerusalem to them. His successors, particularly Darius the Great and his son Xerxes (who defeated the Spartans at Thermopylae and incurred the lasting hatred of the Greeks by burning the Acropolis in Athens), continued the expansion of the empire which included many of the Greek islands; it reached north to the banks of the Danube, south to Egypt and Ethiopia, and north and east to Afghanistan and India. The most outstanding monument of the Achaemenians existing today is the magnificent ceremonial city of Persepolis, near Shiraz…”

 

[Alexander the Great]

“It was Alexander of Macedon who defeated the last of the Achaemenians, Darius III Codamanus, in 331-330 B.C., and burned Persepolis, some say in revenge for the destruction of the Acropolis.

 

[Seleucids]

Alexander, who married Darius' daughter, died only a few years later and his empire was divided between his generals, Seleucus I ultimately winning Iran and founding the Hellenistic dynasty of the Seleucids, with a new capital at Ctesiphon on the Tigris.”

 

[Parthians]

“....the dynasty was soon challenged by the Arsacid Parthians from the north-east, who first achieved a measure of permanent control of the Iranian Plateau c. 238 B.C..…The last of the Parthians, Artabanus V, fell in battle in A.D. 224 with.....Ardashir I, ruler of Fars and Kirman...”

 

[Sasanians]

“Ardashir founded the great dynasty of the Sasanians during whose 400-year rule the country became wealthier than ever before, with an efficient administration in which heavy taxes supported a social welfare system including state hospitals, schools and colleges.”

“Town planning, irrigation and industrialisation were carried out on a lavish scale; the empire was expanded; Ardashir and his son Shapur I defeated Roman emperors such as Valerian, Philip the Arab and Gordion III, carrying many to captivity with thousands of prisoners….[Valerian was captured in a great victory near Edessa (modern Urfa or Şanlıurfa). 70,000 Roman legionaries were captured and settled in Khuzestan in Iran (Shushtar, Dezful...), where they were employed in building bridges, roads and dams.]

 

[Sasanian Reliefs]

“Many of the Sasanian victories are commemorated in huge bas-reliefs, mostly in the province of Fars. Christian communities were established in Iran, but the official religion was that of Zoroaster. The magnificence and ceremonial of Sasanian court life influenced the later Europeans courts, while the excellence of Sasanian architecture, sculpture, textiles and metal work left an unmistakeable and lasting impression on the culture of the west.”

 

"Most vital of all, perhaps, the Sasanian empire formed a protective barrier between the ruthless nomadic tribes of Central Asia and western civilization."

 

[Arab Conquest]

"The Sasanians succumbed to the invasion of the Umayyad Caliphs, desert Arabs who brought with them a new, austere, religion, that of Islam, when they invaded Iran and defeated [the Sasanian king] Yazdigird III in the years after 637 A.D."

 

Satellite image of this location. At the lower left of this image the site of Bishapur can also be seen on the south bank of the river on the west (left) side of the main road.

 

Freedom of religion is a principle that supports the freedom of an individual or community, in public or private, to manifest religion or belief in teaching, practice, worship, and observance; the concept is generally recognized also to include the freedom to change religion or not to follow any religion.

 

The freedom to leave or discontinue membership in a religion or religious group —in religious terms called "apostasy" —is also a fundamental part of religious freedom, covered by Article 18 of the Universal Declaration of Human Rights.

 

Freedom of religion is considered by many people and nations to be a fundamental human right.

 

In a country with a state religion, freedom of religion is generally considered to mean that the government permits religious practices of other sects besides the state religion, and does not persecute believers in other faiths.

 

Historically freedom of religion has been used to refer to the tolerance of different theological systems of belief, while freedom of worship has been defined as freedom of individual action.

  

Each of these have existed to varying degrees. While many countries have accepted some form of religious freedom, this has also often been limited in practice through punitive taxation, repressive social legislation, and political disenfranchisement.

 

Most of the early American colonies were generally not tolerant of dissident forms of worship, with Maryland being the only exception. For example, Roger Williams found it necessary to found a new colony in Rhode Island to escape persecution in the theocratically dominated colony of Massachusetts.

 

The Puritans of the Massachusetts Bay Colony were the most active of the New England persecutors of Quakers, and the persecuting spirit was shared by the Plymouth Colony and the colonies along the Connecticut river. In 1660, one of the most notable victims of the religious intolerance was English Quaker Mary Dyer who was hanged in Boston, Massachusetts for repeatedly defying a Puritan law banning Quakers from the colony. As one of the four executed Quakers known as the Boston martyrs, the hanging of Dyer on the Boston gallows marked the beginning of the end of the Puritan theocracy and New England independence from English rule, and in 1661 King Charles II explicitly forbade Massachusetts from executing anyone for professing Quakerism.

 

Another example of religious persecution by Puritans in Massachusetts was the Salem witch trials in 1692 and 1693. Thirty-one witchcraft trials were held, convicting twenty-nine people of the capital felony of witchcraft. Nineteen of the accused, fourteen women and five men, were hanged. One man who refused to enter a plea was crushed to death under heavy stones in an attempt to force him to do so.

 

Adam Smith, in his book The Wealth of Nations, (using an argument first put forward by his friend and contemporary David Hume) states that in the long run it is in the best interests of society as a whole and the civil magistrate (government) in particular to allow people to freely choose their own religion as it helps prevent civil unrest and reduces intolerance. So long as there are enough different religions and/or religious sects operating freely in a society then they are all compelled to moderate their more controversial and violent teachings, so as to be more appealing to more people and so have an easier time attracting new converts. It is this free competition amongst religious sects for converts that ensures stability and tranquillity in the long run.

 

Smith also points out that laws that prevent religious freedom and seek to preserve the power and believe in a particular religion will, in the long run, only serve to weaken and corrupt that religion. As its leaders and preachers become complacent, disconnected and unpractised in their ability to seek and win over new converts.

 

The Pew Research Center's Forum on Religion & Public Life performed a study on religious freedom in the world, for which data were gathered from 16 governmental and non-governmental organisations – including the United Nations, the U.S. State Department and Human Rights Watch - and representing over 99.5 percent of the world's population. According to the results, that were published in December 2009, about one-third of the countries in the world have high or very high restrictions on religion, and nearly 70 percent of the world's population lives in countries with heavy restrictions on freedom of religion. This concerns restrictions on religion originating from both national authorities and social hostilities undertaken by private individuals, organisations and social groups. Government restrictions included constitutional limitations or other prohibitions on free speech.

 

Roger Williams (c. 1603 – between January and March 1683) was an English Protestant theologian who was an early proponent of religious freedom and the separation of church and state.

 

In 1636, he began the colony of Providence Plantation, which provided a refuge for religious minorities. Williams started the first Baptist church in America, the First Baptist Church of Providence.

 

He was a student of Native American languages and an advocate for fair dealings with Native Americans.

 

When Roger and Mary Williams arrived in Boston on February 5, 1631, he was welcomed and almost immediately invited to become the Teacher (assistant minister) in the Boston church to officiate while Rev. John Wilson returned to England to fetch his wife.

 

He shocked them by declining the position, saying that he found that it was "an unseparated church." In addition he asserted that the civil magistrates may not punish any sort of "breach of the first table [of the Ten Commandments]," such as idolatry, Sabbath-breaking, false worship, and blasphemy, and that every individual should be free to follow his own convictions in religious matters. Right from the beginning, he sounded three principles which were central to his subsequent career: Separatism, freedom of religion, and separation of church and state.

 

As a Separatist he had concluded that the Church of England was irredeemably corrupt and that one must completely separate from it to establish a new church for the true and pure worship of God. His search for the true church eventually carried him out of Congregationalism, the Baptists, and any visible church. From 1639 forward, he waited for Christ to send a new apostle to reestablish the church, and he saw himself as a "witness" to Christianity until that time came. He believed that soul liberty freedom of conscience, was a gift from God, and that everyone had the natural right to freedom of religion. Religious freedom demanded that church and state be separated. Williams was the first to use the phrase "wall of separation" to describe the relationship of the church and state. He called for a high wall of separation between the "Garden of Christ" and the "Wilderness of the World." This idea might have been one of the foundations of the religion clauses in the U.S. Constitution, (although the language used by the founders is quite different) and First Amendment to the United States Constitution. Years later, in 1802 Thomas Jefferson, writing of the "wall of separation" echoed Roger Williams in a letter to the Danbury Baptist Association.

 

In October 1635 he was tried by the General Court and convicted of sedition and heresy. The Court declared that he was spreading "diverse, new, and dangerous opinions." He was ordered to be banished. (This order was not repealed until 1936 when Bill 488 was passed by the Massachusetts House.) The execution of the order was delayed because Williams was ill and winter was approaching, and he was allowed to stay temporarily provided he ceased his agitation. He did not cease, so in January 1636 the sheriff came to pick him up only to discover that Williams had slipped away three days before. He walked through the deep snow of a hard winter the 105 miles from Salem to the head of Narragansett Bay. There he was rescued by his friends, the Wampanoags, and taken to the winter camp of their chief sachem, Massasoit.

 

The outcasts rowed over to Narragansett territory, and having secured land from Canonicus and Miantonomi, chief sachems of the Narragansetts, Williams established a settlement with twelve "loving friends." He called it "Providence" because he felt that God's Providence had brought him there. (He would later name his third child, the first born in his new settlement, "Providence" as well.) He said that his settlement was to be a haven for those "distressed of conscience," and it soon attracted quite a collection of dissenters and otherwise-minded individuals.

 

From the beginning, the settlement was governed by a majority vote of the heads of households, but "only in civil things," and newcomers could be admitted to full citizenship by a majority vote. In August 1637 they drew up a town agreement, which again restricted the government to "civil things." In 1640, another agreement was signed by thirty-nine "freemen," (men who had full citizenship and voting rights) which declared their determination "still to hold forth liberty of conscience." Thus, Williams had founded the first place in modern history where citizenship and religion were separated, a place where there was religious liberty and separation of church and state.

 

In 1643, the neighboring colonies formed a military alliance called the United Colonies and pointedly excluded the towns around Narragansett Bay. The object was to extend their power over the heretic settlements and put an end to the infection. In response Williams was sent to England by his fellow citizens to secure a charter for the colony. The English Civil War was in full swing in England when Williams arrived. The Puritans were then in power in London, and through the offices of Sir Henry Vane a charter was obtained despite strenuous opposition from agents from Massachusetts. Historians agree that the key that unlocked the door for Williams was his first published book, A Key Into the Language of America (1643). Printed by John Milton's publisher the book was an instant "best-seller," and gave Williams a large and favorable reputation. This little book was the first dictionary of any Indian tongue in the English language and fed the great hunger of the English about the Native Americans. Having secured his precious charter for "Providence Plantations" from Parliament, in July 1644 Williams then published his most famous book, The Bloody Tenent of Persecution for Cause of Conscience. This produced a great uproar, and Parliament responded in August by ordering the book to be burned by the public hangman. By then, Williams was already on his way home to Providence Plantations. Also, by then, the settlers on Aquidneck Island had renamed their island "Rhode Island."

 

Williams intended to become a missionary to the Native Americans and set out to learn their language. He studied their language, customs, religion, family life and other aspects of their world. As a result he came to see their point of view about colonization and developed a deep appreciation of them as people. He wrote his A Key into the Language of America (1643) as a kind of phrase book coupled with observations about life and culture as an aid in communication with the Indians. In it he talked about everything from salutations in the first chapter to death and burial in chapter 32. The book also sought to instruct the English, who thought of themselves as vastly superior to the Native Americans, that they were mistaken. He repeatedly made the point that the Indians were just as good as the English, even superior in some respects.

"Boast not proud English, of thy birth & blood;

Thy brother Indian is by birth as Good.

Of one blood God made Him, and Thee and All,

As wise, as fair, as strong, as personal."

Having learned their language and customs, Williams gave up the idea of being a missionary and never baptized a single Indian. He was severely criticized by the Puritans for failing to Christianize them, but Williams had arrived at the place in his own thinking that no valid church existed. He said he could have baptized the whole country, but it would have been hypocritical and false. He formed firm friendships and developed deep trust among the Native Americans, especially the Narragansetts. He was able to keep the peace between the Indians and English in Rhode Island for nearly forty years because of his constant mediation and negotiation. He twice surrendered himself as a hostage to the Indians to guarantee the safe return of a great sachem from a summons to a court: Pessicus in 1645 and Metacomet (King Philip) in 1671. He more than any other Englishman was trusted by the Native Americans and proved to be trustworthy. In the end King Philip’s War (1675–1676) was one of the bitterest events in his life as his efforts ended with the burning of Providence in March 1676, including his own house.

Kanchipuram a otherwise known as Kanchi (previously romanised as Kāñci-pura, Conjevaram) is a city in the Indian state of Tamil Nadu, 72 km from Chennai – the capital of Tamil Nadu. The city covers an area of 11.605 km2 and had a population of 164,265 in 2001. It is the administrative headquarters of Kanchipuram District. Kanchipuram is well-connected by road and rail. Chennai International Airport is the nearest domestic and international airport to the city, which is located at Tirusulam in Kanchipuram district.

 

Located on the banks of the Vegavathy river, Kanchipuram has been ruled by the Pallavas, the Medieval Cholas, the Later Cholas, the Later Pandyas, the Vijayanagar Empire, the Carnatic kingdom, and the British. The city's historical monuments include the Kailasanathar Temple and the Vaikunta Perumal Temple. Historically, Kanchipuram was a centre of education and was known as the ghatikasthanam, or "place of learning". The city was also a religious centre of advanced education for Jainism and Buddhism between the 1st and 5th centuries.

 

In Vaishnavism Hindu theology, Kanchipuram is one of the seven Tirtha (pilgrimage) sites, for spiritual release. The city houses Varadharaja Perumal Temple, Ekambareswarar Temple, Kamakshi Amman Temple, and Kumarakottam Temple, which are some of major Hindu temples in the state. Of the 108 holy temples of the Hindu god Vishnu, 14 are located in Kanchipuram. The city is particularly important to Sri Vaishnavism, but is also a holy pilgrimage site in Shaivism. The city is well known for its hand woven silk sarees and most of the city's workforce is involved in the weaving industry.

 

Kanchipuram is administered by a Special grade municipality constituted in 1947. It is the headquarters of the Kanchi matha, a Hindu monastic institution believed to have been founded by the Hindu saint and commentator Adi Sankaracharya, and was the capital city of the Pallava Kingdom between the 4th and 9th centuries.

 

Kanchipuram has been chosen as one of the heritage cities for HRIDAY - Heritage City Development and Augmentation Yojana scheme of Government of India.

 

ETYMOLOGY

Kanchipuram was known in early Tamil literature as Kachi or Kachipedu but was later Sanskritized to Kanchi or Kanchipuram. According to legend, the name Kanchi is derived from Ka referring to the Hindu god Brahma and anchi, referring to his worship of Hindu god Vishnu at this place. The earliest inscription from the Maurya period (325–185 BCE) denote the city as Kanchipuram, where King Visnugopa was defeated by Samudragupta Maurya (320–298 BCE). Patanjali (150 BCE or 2nd century BCE) refers to the city in his Mahabhasya as Kanchipuraka.[10] The city was referred to by various Tamil names like Kanchi, Kanchipedu and Sanskrit names like Kanchipuram. The Pallava inscriptions from (250–355) and the inscriptions of the Chalukya dynasty refers the city as Kanchipura. Jaina Kanchi refers to the area around Tiruparutti Kundram. During the British rule, the city was known as Conjeevaram and later as Kanchipuram. The municipal administration was renamed Kancheepuram, while the district retains the name Kanchipuram.

 

HISTORY

While it is widely accepted that Kanchipuram had served as an Early Chola capital, the claim has been contested by Indian historian P. T. Srinivasa Iyengar who wrote that the Tamil culture of the Sangam period did not spread through the Kanchipuram district, and cites the Sanskritic origins of its name in support of his claim. The earliest references to Kanchipuram are found in the books of the Sanskrit grammarian Patanjali, who lived between the 3rd and 2nd centuries BCE. The city is believed to have been part of the mythical Dravida Kingdom of the Mahabharatha, and was described as "the best among cities" (Sanskrit: Nagareshu Kanchi) by the 4th-century Sanskrit poet, Kalidasa. The city was regarded as the "Banaras of the South".

 

Kanchipuram grew in importance when the Pallavas of southern Andhra Pradesh, wary of constant invasions from the north, moved their capital south to the city in the 6th century. The Pallavas fortified the city with ramparts, wide moats, well-laid-out roads, and artistic temples. During the reign of the Pallava King Mahendravarman I, the Chalukya King Pulakesin II (610–642) invaded the Pallava kingdom as far as the Kaveri River. The Pallavas successfully defended Kanchipuram and foiled repeated attempts to capture the city. A second invasion ended disastrously for Pulakesin II, who was forced to retreat to his capital Vatapi which was besieged and Pulakesin II was killed by Narasimhavarman I (630–668), son of Mahendravarman I (600–630), at the Battle of Vatapi. Under the Pallavas, Kanchipuram flourished as a centre of Hindu and Buddhist learning. King Narasimhavarman II built the city's important Hindu temples, the Kanchi Kailasanathar Temple, the Varadharaja Perumal Temple and the Iravatanesvara Temple. Xuanzang, a Chinese traveller who visited Kanchipuram in 640, recorded that the city was 9.7 km in circumference and that its people were renowned for their bravery, piety, love of justice, and veneration for learning.

 

The Medieval Chola king Aditya I conquered the Pallava kingdom, including Kanchipuram, after defeating the Pallava ruler Aparajitavarman (880–897) in about 890. Under the Cholas, the city was the headquarters of the northern viceroyalty. The province was renamed "Jayamkonda Cholamandalam" during the reign of King Raja Raja Chola I (985–1014), who constructed the Karchapeswarar Temple and renovated the Kamakshi Amman Temple. His son, Rajendra Chola I (1012–44) constructed the Yathothkari Perumal Temple. According to the Siddhantasaravali of Trilocana Sivacharya, Rajendra Chola I brought a band of Saivas with him on his return from the Chola expedition to North India and settled them in Kanchipuram. In about 1218, the Pandya king Maravarman Sundara Pandyan (1216–1238) invaded the Chola country, making deep inroads into the kingdom which was saved by the intervention of the Hoysala king Vira Narasimha II (1220–1235), who fought on the side of the Chola king Kulothunga Chola III. Inscriptions indicate the presence of a powerful Hoysala garrison in Kanchipuram, which remained in the city until about 1230. Shortly afterwards, Kanchipuram was conquered by the Telugu Cholas, from whom Jatavarman Sundara Pandyan I took the city in 1258. The city remained with the Pandyas until 1311 when the Sambuvarayars declared independence, taking advantage of the anarchy caused by Malik Kafur's invasion. After short spells of occupation by Ravivarman Kulasekhara of Venad (Quilon, Kerala) in 1313–1314 and the Kakatiya ruler Prataparudra II, Kanchipuram was conquered by the Vijayanagar general Kumara Kampana, who defeated the Madurai Sultanate in 1361.

 

The Vijayanagar Empire ruled Kanchipuram from 1361 to 1645. The earliest inscriptions attesting to Vijayanagar rule are those of Kumara Kampanna from 1364 and 1367, which were found in the precincts of the Kailasanathar Temple and Varadaraja Perumal Temple respectively. His inscriptions record the re-institution of Hindu rituals in the Kailasanathar Temple that had been abandoned during the Muslim invasions. Inscriptions of the Vijayanagar kings Harihara II, Deva Raya II, Krishna Deva Raya, Achyuta Deva Raya, Sriranga I, and Venkata II are found within the city. Harihara II endowed grants in favour of the Varadaraja Perumal Temple. In the 15th century, Kanchipuram was invaded by the Velama Nayaks in 1437, the Gajapati kingdom in 1463–1465 and 1474–75 and the Bahmani Sultanate in about 1480. A 1467 inscription of Virupaksha Raya II mentions a cantonment in the vicinity of Kanchipuram. In 1486, Saluva Narasimha Deva Raya, the governor of the Kanchipuram region, overthrew the Sangama Dynasty of Vijayanagar and founded the Saluva Dynasty. Like most of his predecessors, Narasimha donated generously to the Varadaraja Perumal Temple. Kanchipuram was visited twice by the Vijayanagar king Krishna Deva Raya, considered to be the greatest of the Vijayanagar rulers, and 16 inscriptions of his time are found in the Varadaraja Perumal Temple. The inscriptions in four languages – Tamil, Telugu, Kannada, and Sanskrit – record the genealogy of the Tuluva kings and their contributions, along with those of their nobles, towards the upkeep of the shrine. His successor, Achyuta Deva Raya, reportedly had himself weighed against pearls in Kanchipuram and distributed the pearls amongst the poor. Throughout the second half of the 16th and first half of the 17th centuries, the Aravidu Dynasty tried to maintain a semblance of authority in the southern parts after losing their northern territories in the Battle of Talikota. Venkata II (1586–1614) tried to revive the Vijayanagar Empire, but the kingdom relapsed into confusion after his death and rapidly fell apart after the Vijayanagar king Sriranga III's defeat by the Golconda and Bijapur sultanates in 1646.

 

After the fall of the Vijayanagar Empire, Kanchipuram endured over two decades of political turmoil. The Golconda Sultanate gained control of the city in 1672, but lost it to Bijapur three years later. In 1676, Shivaji arrived in Kanchipuram at the invitation of the Golconda Sultanate in order to drive out the Bijapur forces. His campaign was successful and Kanchipuram was held by the Golconda Sultanate until its conquest by the Mughal Empire led by Aurangazeb in October 1687. In the course of their southern campaign, the Mughals defeated the Marathas under Sambhaji, the elder son of Shivaji, in a battle near Kanchipuram in 1688 which caused considerable damage to the city but cemented Mughal rule. Soon after, the priests at the Varadaraja Perumal, Ekambareshwarar and Kamakshi Amman temples, mindful of Aurangazeb's reputation for iconoclasm, transported the idols to southern Tamil Nadu and did not restore them until after Aurangazeb's death in 1707. Under the Mughals, Kanchipuram was part of the viceroyalty of the Carnatic which, in the early 1700s, began to function independently, retaining only a nominal acknowledgement of Mughal rule. The Marathas invaded Kanchipuram during the Carnatic period in 1724 and 1740, and the Nizam of Hyderabad in 1742.

 

Kanchipuram was a battlefront for the British East India Company in the Carnatic Wars against the French East India Company and in the Anglo-Mysore Wars with the Sultanate of Mysore. The popular 1780 Battle of Pollilur of the Second Anglo-Mysore War, known for the use of rockets by Hyder Ali of Mysore, was fought in the village of Pullalur near Kanchipuram. In 1763, the British East India Company assumed indirect control from the Nawab of the Carnatic over the erstwhile Chingleput District, comprising the present-day Kanchipuram and Tiruvallur districts, in order to defray the expenses of the Carnatic wars. The Company brought the territory under their direct control during the Second Anglo-Mysore War, and the Collectorate of Chingleput was created in 1794. The district was split into two in 1997 and Kanchipuram made the capital of the newly created Kanchipuram district.

 

GEOGRAPHY

Kanchipuram is located at 12.98°N 79.71°E, 72 km south-west of Chennai on the banks of the Vegavathi River, a tributary of the Palar River. The city covers an area of 11.6 km2 and has an elevation of 83.2 m above sea level. The land around Kanchipuram is flat and slopes towards the south and east. The soil in the region is mostly clay, with some loam, clay, and sand, which are suitable for use in construction. The Chingleput District Manual (1879) describes the region's soils as "highly inferior" and "highly stony or mixed with lime, gravel, soda and laterite". It has been postulated that the granite required for the Varadaraja Perumal Temple might have been obtained from the Sivaram Hills located 10 miles east of Kanchipuram. The area is classified as a Seismic Zone II region, and earthquakes of up to magnitude 6 on the Richter Scale may be expected. Kanchipuram is subdivided into two divisions – Big Kanchi, also called Shiva Kanchi occupies the western portion of the city and is the larger of the two divisions. Little Kanchi, also called Vishnu Kanchi, is located on the eastern fringes of the city. Most of the Shiva temples lie in Big Kanchi while most of the Vishnu temples lie in Little Kanchi.

 

Ground water is the major source of water supplies used for irrigation – the block of Kanchipuram has 24 canals, 2809 tanks, 1878 tube wells and 3206 ordinary wells. The area is rich in medicinal plants, and historic inscriptions mention the medicinal value. Dimeria acutipes and cyondon barberi are plants found only in Kanchipuram and Chennai.

 

CLIMATE

Kanchipuram generally experiences hot and humid climatic conditions throughout the year. Temperatures reache an average maximum of 37.5 °C between April and July, and an average minimum of 20.5 °C between December and February. The daytime heat during summer can be oppressive; temperatures can reach 43 °C. Relative humidities of between 58% and 84% prevail throughout the year. The humidity reaches its peak during the morning and is lowest in the evening. Relative humidity is higher between November and January and is lowest throughout June.

 

The city receives an average of 1064 mm of rainfall annually, 68% of which falls during the northeast monsoon. Most of the precipitation occurs in the form of cyclonic storms caused by depressions in the Bay of Bengal during the northeast monsoon. The prevailing wind direction is south-westerly in the morning and south-easterly in the evening.

 

GOVERNMENT AND POLITICS

The Kanchipuram municipality was officially constituted in 1866, covering 7.68 km2, and its affairs were administered by a municipal committee. It was upgraded to a grade I municipality in 1947, selection grade municipality in 1983 and special grade municipality in 2008. As of 2011 the municipality occupies 11.6 km2, has 51 wards and is the biggest municipality in Kanchipuram district. The functions of the municipality are devolved into six departments: General, Engineering, Revenue, Public Health, Town Planning and the Computer Wing, all of which are under the control of a Municipal Commissioner, who is the supreme executive head. The legislative powers are vested in a body of 51 members, each representing one ward. The legislative body is headed by an elected Chairperson who is assisted by a Deputy Chairperson.

 

Kanchipuram comes under the Kanchipuram state assembly constituency. From the state delimitation after 1967, seven of the ten elections held between 1971 and 2011 were won by the Anna Dravida Muneetra Kazhagam (ADMK). Dravida Munnetra Kazhagam (DMK) won the seat during the 1971 and 1989 elections and its ally Pattali Makkal Katchi won the seat during the 2006 elections.[58] The current member of the legislative assembly is V. Somasundaram from the ADMK party.

 

Kanchipuram Lok Sabha constituency is a newly formed constituency of the Parliament of India after the 2008 delimitation. The constituency originally existed for the 1951 election, and was formed in 2008 after merging the assembly segments of Chengalpattu, Thiruporur, Madurantakam (SC), Uthiramerur and Kanchipuram, which were part of the now defunct Chengalpattu constituency, and Alandur, which was part of the Chennai South constituency. This constituency is reserved for Scheduled Castes (SC) candidates. K. Maragatham from the All India Anna Dravida Munnetra Kazhagam is the current Member of Parliament for the constituency. Indian writer, politician and founder of the DMK, C. N. Annadurai, was born and raised in Kanchipuram. He was the first member of a Dravidian party to hold that post and was the first non-Congress leader to form a majority government in post-colonial India.

 

Policing in the city is provided by the Kanchipuram sub-division of the Tamil Nadu Police headed by a Deputy Superintendent of Police. The force's special units include prohibition enforcement, district crime, social justice and human rights, district crime records and special branch that operate at the district level police division, which is headed by a Superintendent of Police.

 

DEMOGRAPHICS

During the rule of King Narasimha Varma in the 7th century, the city covered about 10 square kilometres and had a population of 10,000. The population increased to 13,000 in subsequent years and the city developed cross patterned links with rectangular streets. The settlements in the city were mostly caste based. During the period of Nandivarma Pallavan II, houses were built on raised platforms and burnt bricks. The concepts of the verandah in the front yard, garden in the backyard, ventilation facilities and drainage of rainwater were all introduced for the first time. The centre of the city was occupied by Brahmins, while the Tiruvekka temple and houses of agricultural labourers were situated outside the city. There were provisions in the city's outskirts for training the cavalry and infantry.

 

During the Chola era, Kanchipuram was not the capital, but the kings had a palace in the city and lot of development was extended eastwards.[68] During the Vijayanagara period, the population rose to 25,000. There were no notable additions to the city's infrastructure during British rule. The British census of 1901 recorded that Kanchipuram had a population of 46,164, consisting of 44,684 Hindus, 1,313 Muslims, 49 Christians and 118 Jains.

 

According to 2011 census, Kanchipuram had a population of 164,384 with a sex-ratio of 1,005 females for every 1,000 males, much above the national average of 929. A total of 15,955 were under the age of six, constituting 8,158 males and 7,797 females. Scheduled Castes and Scheduled Tribes accounted for 3.55% and .09% of the population respectively. The average literacy of the city was 79.51%, compared to the national average of 72.99%. The city had a total of 41807 households. There were a total of 61,567 workers, comprising 320 cultivators, 317 main agricultural labourers, 8,865 in house hold industries, 47,608 other workers, 4,457 marginal workers, 61 marginal cultivators, 79 marginal agricultural labourers, 700 marginal workers in household industries and 3,617 other marginal workers. About 800,000 pilgrims visit the city every year as of 2001. As per the religious census of 2011, Kancheepuram had 93.38% Hindus, 5.24% Muslims, 0.83% Christians, 0.01% Sikhs, 0.01% Buddhists, 0.4% Jains, 0.11% following other religions and 0.01% following no religion or did not indicate any religious preference.

 

Kanchipuram has 416 hectares of residential properties, mostly around the temples. The commercial area covers 62 hectares, constituting 6.58% of the city. Industrial developments occupy around 65 hectares, where most of the handloom spinning, silk weaving, dyeing and rice production units are located. 89.06 hectares are used for transport and communications infrastructure, including bus stands, roads, streets and railways lines.

 

ECONOMY

The major occupations of Kanchipuram are silk sari weaving and agriculture. As of 2008, an estimated 5,000 families were involved in sari production. The main industries are cotton production, light machinery and electrical goods manufacturing, and food processing. There are 25 silk and cotton yarn industries, 60 dyeing units, 50 rice mills and 42 other industries in the Kanchipuram. Another important occupation is tourism and service related segments like hotels, restaurants and local transportation.

 

Kanchipuram is a traditional centre of silk weaving and handloom industries for producing Kanchipuram Saris. The industry is worth ₹ 100 cr (US$18.18 million), but the weaving community suffers from poor marketing techniques and duplicate market players. In 2005, "Kanchipuram Silk Sarees" received the Geographical Indication tag, the first product in India to carry this label. The silk trade in Kanchipuram began when King Raja Raja Chola I (985–1014) invited weavers to migrate to Kanchi. The craft increased with the mass migration from Andhra Pradesh in the 15th century during the Vijayanagara rule. The city was razed during the French siege of 1757, but weaving re-emerged in the late 18th century.

 

All major nationalised banks such as Vijaya Bank, State Bank of India, Indian Bank, Canara Bank, Punjab National Bank, Dena Bank and private banks like ICICI Bank have branches in Kanchipuram. All these banks have their Automated teller machines located in various parts of the city.

 

HUMAN RIGHTS

Kanchipuram has more than the national average rate of child labour and bonded labour. The local administration is accused of aiding child labour by opening night schools in Kanchipuram from 1999. There is an estimated 40,000 to 50,000 child workers in Kanchipuram compared to 85,000 in the same industry in Varanasi. Children are commonly traded for sums of between ₹ 10,000 and 15,000 (200 – $300) and there are cases where whole families are held in bondage. Child labour is prohibited in India by the Children (Pledging of Labour) Act and Child Labour (Prohibition and Regulation) Act, but these laws are not strictly enforced.

 

TRANSPORT, COMMUNICATION AND UTILITY SERVICES

Kanchipuram is most easily accessible by road. The Chennai – Bangalore National Highway, NH 4 passes the outskirts of the city. Daily bus services are provided by the Tamil Nadu State Transport Corporation to and from Chennai, Bangalore, Villupuram, Tirupathi, Thiruthani, Tiruvannamalai, Vellore, Salem, Coimbatore and Pondicherry. There are two major bus routes to Chennai, one connecting via Guindy and the other via Tambaram. Local bus services are provided by The Villupuram division of Tamil Nadu State Transport Corporation. As of 2006, there were a total of 403 buses for 191 routes operated out of the city.

 

The city is also connected to the railway network through the Kanchipuram railway station. The Chengalpet – Arakkonam railway line passes through Kanchipuram and travellers can access services to those destinations. Daily trains are provided to Pondicherry and Tirupati, and there is a weekly express train to Madurai and a bi-weekly express train to Nagercoil. Two passenger trains from both sides of Chengalpattu and Arakkonam pass via Kanchipuram.

 

The nearest domestic as well as international airport is Chennai International Airport, located at a distance of 72 km from the city.

 

Telephone and broadband internet services are provided by Bharat Sanchar Nigam Limited (BSNL), India's state-owned telecom and internet services provider. Electricity supply is regulated and distributed by the Tamil Nadu Electricity Board (TNEB). Water supply is provided by the Kanchipuram municipality; supplies are drawn from subterranean springs of Vegavati river. The head works is located at Orikkai, Thiruparkadal and St. Vegavathy, and distributed through overhead tanks with a total capacity of 9.8 litres. About 55 tonnes of solid waste are collected from the city daily at five collection points covering the whole of the city. The sewage system in the city was implemented in 1975; Kanchipuram was identified as one of the hyper endemic cities in 1970. Underground drainage covers 82% of roads in the city, and is divided into east and west zones for internal administration.

 

EDUCATION

Kanchipuram is traditionally a centre of religious education for the Hindu, Jainism and Buddhism faiths. The Buddhist monasteries acted as nucleus of the Buddhist educational system. With the gradual resurrection of Hinduism during the reign of Mahendra Varman I, the Hindu educational system gained prominence with Sanskrit emerging as the official language.

 

As of 2011 Kanchipuram has 49 registered schools, 16 of which are run by the city municipality. The district administration opened night schools for educating children employed in the silk weaving industry – as of December 2001, these schools together were educating 127 people and 260 registered students from September 1999. Larsen & Toubro inaugurated the first rail construction training centre in India at Kanchipuram on 24 May 2012, that can train 300 technicians and 180 middle level managers and engineers each year. Sri Chandrasekharendra Saraswathi Viswa Mahavidyalaya and Chettinad Academy of Research and Education (CARE) are the two Deemed universities present in Kanchipuram.

 

Kanchipuram is home to one of the four Indian Institute of Information of Technology, a public private partnered institute, offering under graduate and post graduate programs in information technology. The city has two medical colleges – Arignar Anna Memorial Cancer Institute and Hospital, established in 1969 is operated by the Department of Health, Government of Tamil Nadu and the privately owned Meenakshi Medical College. The city has 6 engineering colleges, 3 polytechnic institutes and 6 arts and science colleges.

 

RELIGION

BUDDHISM

Buddhism is believed to have flourished in Kanchipuram between the 1st and 5th centuries.[103] Some notable Buddhists associated with Kanchipuram are Āryadeva (2nd–3rd centuries) – a successor of Nāgārjuna of Nalanda University, Dignaga and the Pali commentators Buddhaghosa and Dhammapala. According to a popular tradition, Bodhidharma, a 5th/6th-century Buddhist monk and founder of Shaolin Kung Fu was the third son of a Pallava king from Kanchipuram. However, other traditions ascribe his origins to other places in Asia. Buddhists institutions from Kanchipuram were instrumental in spreading Theravada Buddhism to the Mon people of Myanmar and Thailand who in return spread the religion to the incoming Burmese and Thai people.

 

JAINISM

It is thought that Jainism was introduced into Kanchipuram by Kunda Kundacharya (1st century). Jainism spread to the city by Akalanka (3rd century). Kalbhras, the rulers of Kanchipuram before the Pallavas, followed Jainism which gained popularity from royal patronage. The Pallava kings, Simhavishnu, Mahendra Varman and Simhavarman (550–560) followed Jainism, until the advent of Nayanmars and Azhwars during the 6th and 7th centuries.[104] Mahendravarman I converted from Jainism to Hinduism under the influence of the Naynamar, Appar, was the turning point in the religious geography. The two sects of Hinduism, Saivism and Vaishnavism were revived under the influence of Adi Sankara and Ramanuja respectively. Later Cholas and Vijayanagara kings tolerated Jainism, and the religion was still practised in Kanchi. Trilokyanatha/Chandraprabha temple is a twin Jain temple that has inscriptions from Pallava king, Narasimhavarman II and the Chola kings Rajendra Chola I, Kulothunga Chola I and Vikrama Chola, and the Kanarese inscriptions of Krishnadevaraya. The temple is maintained by Tamil Nadu archaeological department.

 

HINDUISM

Hindus regard Kanchipuram to be one of the seven holiest cities in India, the Sapta Puri. According to Hinduism, a kṣetra is a sacred ground, a field of active power, and a place where final attainment, or moksha, can be obtained. The Garuda Purana says that seven cities, including Kanchipuram are providers of moksha. The city is a pilgrimage site for both Saivites and Vaishnavites. It has close to 108 shiva temples.

 

Ekambareswarar Temple in northern Kanchipuram, dedicated to Shiva, is the largest temple in the city. Its gateway tower, or gopuram, is 59 metres tall, making it one the tallest temple towers in India. The temple is one of five called Pancha Bhoota Stalams, which represent the manifestation of the five prime elements of nature; land, water, air, sky, and fire. Ekambareswarar temple temple represents earth.

 

Kailasanathar Temple, dedicated to Shiva and built by the Pallavas, is the oldest Hindu temple in existence and is declared an archaeological monument by the Archaeological Survey of India. It has a series of cells with sculptures inside. In the Kamakshi Amman Temple, goddess Parvati is depicted in the form of a yantra, Chakra or peetam (basement). In this temple, the yantra is placed in front of the deity. Adi Sankara is closely associated with this temple and is believed to have established the Kanchi matha after this temple.

 

Muktheeswarar Temple, built by Nandivarman Pallava II (720–796) and Iravatanesvara Temple built by Narasimhavarman Pallava II (720–728) are the other Shiva temples from the Pallava period. Kachi Metrali – Karchapeswarar Temple, Onakanthan Tali, Kachi Anekatangapadam, Kuranganilmuttam, and Karaithirunathar Temple in Tirukalimedu are the Shiva temples in the city reverred in Tevaram, the Tamil Saiva canonical work of the 7th–8th centuries.

 

Kumarakottam Temple, dedicated to Muruga, is located between the Ekambareswarar temple and Kamakshi Amman temple, leading to the cult of Somaskanda (Skanda, the child between Shiva and Parvati). Kandapuranam, the Tamil religious work on Muruga, translated from Sanskrit Skandapurana, was composed in 1625 by Kachiappa Shivacharya in the temple.

 

Varadharaja Perumal Temple, dedicated to Vishnu and covering 93,000 m2, is the largest Vishnu temple in Kanchipuram. It was built by the Cholas in 1053 and was expanded during the reigns of Kulottunga Chola I (1079–1120) and Vikrama Chola (1118–1135). It is one of the divyadesams, the 108 holy abodes of Vishnu. The temple features carved lizards, one platted with gold and another with silver, over the sanctum. Clive of India is said to have presented an emerald necklace to the temple. It is called the Clive Makarakandi and is still used to decorate the deity on ceremonial occasions.

 

Tiru Parameswara Vinnagaram is the birthplace of the azhwar saint, Poigai Alvar. The central shrine has a three-tier shrine, one over the other, with Vishnu depicted in each of them. The corridor around the sanctum has a series of sculptures depicting the Pallava rule and conquest. It is the oldest Vishnu temple in the city and was built by the Pallava king Paramesvaravarman II (728–731).

 

Ashtabujakaram, Tiruvekkaa, Tiruththanka, Tiruvelukkai, Ulagalantha Perumal Temple, Tiru pavla vannam, Pandava Thoothar Perumal Temple are among the divyadesam, the 108 famous temples of Vishnu in the city. There are a five other divyadesams, three inside the Ulagalantha Perumal temple, one each in Kamakshi Amman Temple and Ekambareswarar Temple.

 

The Kanchi Matha is a Hindu monastic institution, whose official history states that it was founded by Adi Sankara of Kaladi, tracing its history back to the 5th century BCE. A related claim is that Adi Sankara came to Kanchipuram, and that he established the Kanchi mutt named "Dakshina Moolamnaya Sarvagnya Sri Kanchi Kamakoti Peetam" in a position of supremacy, namely Sarvagnya Peetha, over the other mathas (religious institutions) of the subcontinent, before his death there. Other historical accounts state that the mutt was established probably in the 18th century in Kumbakonam, as a branch of the Sringeri Matha, and that it declared itself independent.

 

Another mutt which was famous in ancient times was the Upanishad Bramham Mutt, located near Kailasanathar temple, Kanchipuram. It has the Mahasamadhi of Upanishad Brahmayogin, a saint who wrote commentaries on all the major upanishads in Hinduism. It is said that the great Sage, Sadasiva Brahmendra took to sanyasa at this mutt.

 

OTHER RELIGIONS

The city has two mosques; one near the Ekambareswarar temple was built during the rule of Nawab of Arcot in the 17th century, and another near the Vaikunta Perumal temple shares a common tank with the Hindu temple. Muslims take part in the festivals of the Varadarajaswamy temple. Christ Church is the oldest Christian church in the city. It was built by a British man named Mclean in 1921. The church is built in Scottish style brick structure with arches and pillars.

 

WIKIPEDIA

Any reference to (RoH) means the Roll of Honour Website, to which I am deeply indebted.

 

www.roll-of-honour.com/Norfolk/Aylsham.html

The Roll of Honour site refers to the War memorial in the churchyard. Although there is also a wooden memorial plaque in the church, this appears to be identical in practically every detail, other than adding that the Korean War individual died in 1952.

  

1914 - 1918

 

Percy Willie Baker, MM………………………(RoH)

Private 41356. 10th Bn., Essex Regiment. Formerly 5995 Norfolk Regiment. Killed in action Tuesday 31 July 1917. Born and lived Aylsham. Enlisted Cromer. Awarded the Military medal (MM). Buried: LA BRIQUE MILITARY CEMETERY No.2, Ieper, West-Vlaanderen, Belgium. Ref. II. A. 2.

 

On Churchyard War Memorial P.Baker

On Church Memorial board P Baker

CWGC www.cwgc.org/search/casualty_details.aspx?casualty=451001

Norlink No archive items.

1901 Census 6 year Percy W is recorded at “The Rookery”, Aylsham, the town of his birth. His parents are John, (aged 42, an ordinary Agricultural Labourer from Erpingham) and Matilda, (aged 39 and from Wood Dalling). John and Matilda have another son, James R, (aged 6), as well as a Matilda’s son from an earlier relationship, John H Frostick, (aged 18).

On the Day This was the first day of Third Ypres, more commonly known as Passchendaele. The 10th Essex were in the 53rd Brigade, whose role was to build on the success of the initial attack. 53 Bde’s task was to leapfrog 30th Div once Glencorse Wood had been taken. Although the lead elements, (8th Suffolks and 6th Berkshires, were orderd in, they found the woods still in enemy hands and were very soon forced to dig in.

forum.irishmilitaryonline.com/showthread.php?t=11535

  

Horace BALLS…………..…………………………….....(RoH)

 

Private 2245. "D Coy. 1st/5th Bn., Norfolk Regiment. Died Thursday 12 August 1915 (CD gives 28 August 1915) in Gallipoli. Age 20. Born and enlisted Norwich. Son of Edward C. Balls, of Hungate St., Aylsham, Norfolk. Commemorated: HELLES MEMORIAL, Turkey. Panel 42 to 44.

 

On Churchyard War Memorial H Balls

On Church Memorial board H Balls

CWGC www.cwgc.org/search/casualty_details.aspx?casualty=698446

Norlink No archive items.

1901 Census The most likely match is a 5 year old, born Norwich, living at 74 Angel Road, Angel Gardens, Norwich. His parents are Edward, (age 28, born Norwich and an Innkeeper), and Laura, (aged 27). Horace has a brother, John, (aged 3) and a sister, Violet, (aged 0)

On the day This is the date associated with the “disappearance” of the 1st/5ths - at least in popular mythology.

user.online.be/~snelders/sand.htm

www.drdavidclarke.co.uk/vanbat.htm

 

Leonard Henry Barber……………………...........(RoH)

 

Private 241848. 12th Bn., Yorkshire Regiment. Killed in action in France & Flanders on Thursday 11 April 1918. Born Reepham. Lived Aylsham. Enlisted Cromer. Buried: PLOEGSTEERT MEMORIAL, Comines-Warneton, Hainaut, Belgium. Panel 4.

 

On Churchyard War Memorial L Barber

On Church Memorial board L Barber

CWGC www.cwgc.org/search/casualty_details.aspx?casualty=874198

Norlink No archive items.

1901 Census The 8 year old Leonard H, born Hackford, is listed at The Ollands, Gromes Cottage, Hackford. His parents are Frederick J, (a 37 year old Domestic Coachman from Thurston, Suffolk), and Eliza, (aged 33 and from Hingham). Frederick and Eliza’s other children are Earnest J, (aged under 1), Frederick C, (aged 5), Hilda F, (aged 6), Mary P, (aged 2), and Sidney R, (aged 3) - all born Hackford.

On the Day Divisional Battle Honours include:-

Battle of Estaires. 9-11 Apr 1918, including the first defence of Givenchy

orbat.com/site/warpath/divs/40_div.htm

Leonard is also commemorated in the Parish of Reepham - although this has him down as dying on the 8th, and not in a major battle. There are also a number of pictures of Leonard, of family, medals and paperwork.

www.reephambenefice.org.uk/lhbarber.html

 

Frederick James Barrett……………………….(RoH)

(There is a picture of Frederick on the RoH site)

 

Private 8118.1st Bn., Norfolk Regiment. Killed in action Wednesday 5 May 1915. Age 25. Born Aylsham. Enlisted Norwich. Husband of Mrs. L. Barrett, of Unicorn Yard, Hungate St., Aylsham, Norfolk. Commemorated: YPRES (MENIN GATE) MEMORIAL, Ieper, West-Vlaanderen, Belgium. Panel 4.

 

On Churchyard War Memorial F Barrett

On Church Memorial board F Barrett

CWGC www.cwgc.org/search/casualty_details.aspx?casualty=926788

Norlink No archive items.

1901 Census The 10 year old Frederick is listed in an “Institution” as a Pauper - possibly the Union Work House Aylsham. His status is son of a Domestic Servant. His 28 year old mother, Sophia, (marital status listed as Single), is also resident, along with possibly a sister of Sophia, Sarah, aged 22 who is described as “feeble-minded”. All were born in Cawston.

On the Day the 1st Norfolks were engaged in the battle of St Julian, (part of 2nd Ypres), which had seen the first use of poison gas on the Western Front. This part of 2nd Ypres was coming to an end, with troops being pulled back to more defensible lines after several holes had been punched in the Allied front. I can find no reference specifically to the 1st Norfolks on this date, but the 1st Bedfords, in the same Brigade were definitely in the front line and being subject to gas attack.

www.bedfordregiment.org.uk/1stbtn/1stbtn1915diary.html

 

Robert BODDY……………………………….....(RoH)

 

[BODY on CD & CWGC.] Private 196858th Bn., Norfolk Regiment. Died of wounds Saturday 11 August 1917. Born Aylsham. Enlisted Norwich. Commemorated: YPRES (MENIN GATE) MEMORIAL, Ieper, West-Vlaanderen, Belgium. Panel 4.

 

On Churchyard War Memorial R Boddy

On Church Memorial board R Boddy

CWGC www.cwgc.org/search/casualty_details.aspx?casualty=928306

(Robert Body is listed as being part of 8th Battalion)

Norlink No archive items.

1901 Census The 8 year old Robert Body, (no Robert Boddy’s listed with a Norfolk connection), is listed at Commercial Road, Aylsham., His parents are Richard Body, ( a 39 year old House Painter from Aylsham) and Eliza, (aged 40 and from Oulton). Their other children are Annie, (aged 11), Blanch, (aged 8)and Florence, (aged 9). Eliza’s mother, Rachel Riseborough, a 79 year old Widow is also living with them.

On the DaySaturday 11th August 1917 - Day 12 Third Ypres

Westhoek

 

During the relief of 7th Bedfords by 8th Norfolks at 4.30am the Germans attacked and captured a pillbox. The Norfolks recaptured it at 6am.

forum.irishmilitaryonline.com/showthread.php?t=11535

  

Frank Thomas BOND…………………………..(RoH)

There is a picture of Frank on the RoH web-site

 

[F.E. Bond on Memorial] Private 3/8122. 7th Bn., Norfolk Regiment. Died of wounds Tuesday 9 November 1915. Born Aylsham. Enlisted Norwich. Buried: BETHUNE TOWN CEMETERY, Pas de Calais, France. Ref. IV. F. 87.

 

On Churchyard War Memorial F E Bond

On Church Memorial board F E Bond

CWGC www.cwgc.org/search/casualty_details.aspx?casualty=62223

Norlink No archive items.

1901 Census The 13 year old Frank T. born Aylsham, is now living at 4 Rose Villas, Suffield Park, Cromer. His parents are Dennis J, ( a 46 year old Carpenter from Oxnead), and Sarah, (aged 44 and from Sheringham). Their other children are George E, (aged 22 and a Plasterers Labourer), Granville C, (aged 9), Mabel B. (aged 6), Robert D, (aged 24 and a Carpenter), Rose E, ( a 16 year old Kitchen Servant), and William J, (aged 20 and a Bricklayer). All the children were born Aylsham.

On the Day The 7th Norfolks had suffered considerable losses during their first action the previous month, on the 13th, which included over 190 Other Ranks wounded. It is a possibility that Private Bond was one of these who subsequently succumbed.

www.freewebs.com/lou90/flaxmannames.htm

1914-1918.invisionzone.com/forums/index.php?showtopic=42270

For much of the First World War, Bethune was comparatively free from bombardment and remained an important railway and hospital centre, as well as a corps and divisional headquarters. The 33rd Casualty Clearing Station was in the town until December 1917.

www.cwgc.org/search/cemetery_details.aspx?cemetery=6000&a...

 

Henry Harold Brawn……………………………..(RoH)

 

[Harry Harold Brawn on CD.] Serjeant 7570 1st Bn., Norfolk Regiment. Killed in action Monday 14 September 1914. Age 23. Born Aylsham. Enlisted Norwich. Son of Rebecca Brawn, of Oakfield Rd., Aylsham, Norfolk, and the late Serjt. Maj. Henry Brawn (1st Bn. Norfolk Regt.). Commemorated: LA FERTE-SOUS-JOUARRE MEMORIAL, Seine-et- Marne, France.

 

On Churchyard War Memorial H Brawn

On Church Memorial board H Brawn

CWGC www.cwgc.org/search/casualty_details.aspx?casualty=877844

Norlink No archive items.

1901 Census There is no Henry, Harry or Harold recorded - but the 1st Battalion were overseas

In 1901, and as a Senior NCO, Serjeant Major Brawn may well have taken his wife with him.

On the dayThe division of which the Norfolks were part were involved in Battle of the Aisne. 12-15 Sep 1914, including the capture of the Aisne Heights including the Chemin des Dames.

warpath.orbat.com/divs/5_div.htm

www.firstworldwar.com/battles/aisne1.htm

 

Walter Cecil CHAMBERLAIN……………………………….........(RoH)

 

Private 2520. 1st/5th Bn., Norfolk Regiment. Died in Gallipoli on Thursday 12 August 1915 (CD gives 28 August 1915) Age 18. Enlisted Aylsham. Son of Walter Chamberlain, of Fox Lake, Aylsham, Norfolk. Commemorated: HELLES MEMORIAL, Turkey. Panel 42 to 44.

 

On Churchyard War Memorial W Chamberlain

On Church Memorial board W Chamberlain

CWGC www.cwgc.org/search/casualty_details.aspx?casualty=697021

Norlink No archive items.

1901 Census The 3 year old Walter is listed at Union yard, Aylsham. His parents are Walter, (aged 36 and Ordinary Agricultural Labourer), and Martha, (aged 39 and from Holt). Their other children are Ethel, (aged 6), Hannah, (aged 1), Margaret, (under 1), Thomas, (aged 7), as well as four children from Martha’s previous marriage, Ernest Pike, (aged 9), Frederick Pike, (aged 13), George Pike, (aged 12) and James, (aged 14) - the last three all born at Shouldham, Norfolk. On the night of the Census they also have a visitor staying - the 72 year widow Hannah Doughty, originally from Edgefield and therefore possibly a relative of the George William listed further down.

On the dayThis is the date associated with the “disappearance” of the 1st/5ths - at least in popular mythology.

user.online.be/~snelders/sand.htm

www.drdavidclarke.co.uk/vanbat.htm

 

Noel Hannant COOKE………………………………..................(RoH)

(There is a picture of Noel on the RoH site)

 

Private 46643. 36th Field Amb, Royal Army Medical Corps. Formerly 13912 Suffolk Regiment. Killed in action in France & Flanders on Friday 1 October 1915. Age 22. Born Marsham. Enlisted Lowestoft. Son of Ward Hannant Cooke and Lucy Maria Cooke, of Hungate St., Aylsham, Norfolk. Buried: VERMELLES BRITISH CEMETERY, Pas de Calais, France. Ref. I. H. 34.

 

On Churchyard War Memorial N H Cooke

On Church Memorial board N H Cook

CWGC www.cwgc.org/search/casualty_details.aspx?casualty=251304

Norlink No archive items.

1901 Census The 8 year old Noel, born Marsham, is listed at Fengate, Marsham. His parents are Ward, ( a 35 year old Bricklayer from Hainford), and Lucy, (37 and from Blickling). Their other children are Dora, (aged 6, Aylsham), Francis, (under 1,Marsham), Harold, (aged 5, Aylsham), Hugh, (aged 3, Erpingham), Kenneth, (age 1, Erpingham)and Lucy, (aged 9, Marsham).

On the day 5th Field Ambulance was attached to the 18th (Eastern) Division. I’ve had a quick check but I can’t see that the Division was in action, (other than the daily routine of manning trenches and coping with bombardment and sniping for some of them!)

  

Ernest Hugh COPEMAN……………………………….................(RoH)

(There is also a separate memorial plaque in the church)

 

Second Lieutenant. 6th Bn., Queen's Own (Royal West Kent Regiment) attd. 37th Bn. Machine Gun Corps (Inf). Killed in action near Loos in France on Saturday 18 March 1916. (Church memorial gives 19 March 1916). Born 18 August 1888. Son of Thomas & Mariana Copeman. B.A. Cantab. Commemorated: LOOS MEMORIAL, Pas de Calais, France. Panel 95 to 97.

 

On Churchyard War Memorial E H Copeman

On Church Memorial board E H Copeman

CWGC www.cwgc.org/search/casualty_details.aspx?casualty=730348

Norlink No archive items.

1901 Census The 12 year old Ernest is now resident as a pupil at a school near Hurstpierrepoint, West Sussex. On the 1891 Census, the 2 year old Ernest was resident at Blickling Road, Buxton. His parents are Thomas, (aged 65, born Aylsham and Living on Own Means, described as being “Short-sighted from birth) and Marian A, (aged 42 and from Aldborough). Their other children appear to be Robert A, (aged 7), “Martial”(?), (aged 6) and John G, (aged 4). The Copeman’s have a live on Governess and two live in servants.

 

The church memorial reads:

 

“In memory of Ernest Hugh Copeman, BA Cantab

2nd Lt R W Kent Regt & Machine Gun Corps

Born 18th August 1888

Killed in action near Loos in France

19th March 1916

 

Also of

 

Herbert Guy Hele Copeman BA (Oxon)

2nd Lt Oxford and Bucks L.I.

Born 21st May 1891

Killed in action at Guillemont

3rd Sept.1916

 

The fourth and youngest sons of Thomas and Marianna Copeman

Late of Aylsham

 

Haec manus ob patriam”

 

Herbert Guy Hele COPEMAN………………………………...........(RoH)

(There is also a separate memorial plaque in the church - see above)

 

Second Lieutenant 6th Bn., Oxford. and Bucks Light Infantry. Killed in action at Guillemont on Sunday 3 September 1916. Age 25. Son of Thomas and Mariana A. Copeman. Born at Aylsham 21 May 1891. B.A. Oxon. Buried: GUILLEMONT ROAD CEMETERY, GUILLEMONT, Somme, France. Ref. Sp. Mem. 7.

 

On Churchyard War Memorial H G H Copeman

On Church Memorial board H G H Copeman

CWGC www.cwgc.org/search/casualty_details.aspx?casualty=534245

Norlink No archive items.

1901 Census Herbert G H Copeman, aged 9, is living at Blickling Road, Buxton. His widowed mother Mariana is given as the head of household. Robert S is now aged 17 and employed as a Bank Clerk - see Ernest above for details of the household make-up at the time of the 1891 census, when Robert was listed with the middle initial A. Mariana still retains two household servants.

On the day20th Div was tasked with taking Guillemont. Zero Hour was noon. 59 Bde reinforced by 6th Bn, Oxfordshire and Buckinghamshire Light Infantry (60 Bde) and 7th Bn, Somerset Light Infantry (61 Bde) attacked the southern endof Guillemont while 47 Bde of the 16th (Irish) Div was attached to the 20th Div from Corps Reserve. 10th Bn, King’s Royal Rifle Corps and 6th Bn, Connaught Rangers advanced before the bombardment lifted thus surprising the Germans at Zero Hour. The KRRC with 10th and 11th Bns, the Rifle Brigade reached their objective, the Hardecourt Road in 20 minutes. The KRRC mopped up here while the two Rifle battalions wheeled north to Mount Street.

North of Mount Street 6th Connaughts and 7th Leinsters advanced rapidly into Guillemont bypassing the quarry.In the face of heavy artillery and MG fire, the troops consolidated near North St and South St by 1.15pm.

 

The advance resumed at 2.50pm on the Ginchy –Wedge Wood Road, which was reached at 3.30pm. 7th Bn, Duke of Cornwall’s Light Infantry moved into the village to assist in consolidation.

 

Counter attacks at 5.30 and 6.30 pm were repelled.

 

W CORKE……………………………….......................................(RoH)

 

Possibly: William Corke. Private 18394. 2nd Bn., Norfolk Regiment. Died in Mesopotamia on Monday 4 September 1916. Age 36. Born Instead, Norfolk. Enlisted Norwich. Husband of Mrs. Matthewman (formerly Corke), of True's Cottages, High St., Wickford, Essex. Buried: AMARA WAR CEMETERY, Iraq. Ref. IX. H. 32.

 

On Churchyard War Memorial W Corke

On Church Memorial board W Corke

CWGC www.cwgc.org/search/casualty_details.aspx?casualty=627932

Norlink No archive items.

1901 Census No obvious match for either William or any other W born circa 1879/81

On the dayMany of the 2nd battalion had become prisoners of the Turks following the fall of the besieged city of Kut . It has been estimated that over 70% of the Norfolks who surrendered at Kut died either on the subsequent march to prison camps, or in captivity.

www.stephen-stratford.co.uk/pte_wilby.htm

www.oldbuckenham-pri.norfolk.procms.co.uk/pages/viewpage....

   

George William DOUGHTY………………………………............(RoH)

 

Private 40186. 4th Bn., Bedfordshire Regiment. Formerly 28205 Essex Regiment. Killed in action in France & Flanders on Tuesday 30 October 1917. Born Suffield. Lived Oulton. Enlisted Norwich. Commemorated: TYNE COT MEMORIAL, Zonnebeke, West-Vlaanderen, Belgium. Panel 48 to 50 and 162A.

 

On Churchyard War Memorial G W Doughty

On Church Memorial board G W Doughty

CWGC www.cwgc.org/search/casualty_details.aspx?casualty=1630276

Norlink No archive items.

1901 Census The 14 year-old George Wm. is recorded at Hungate Street, Aylsham, having been born at Suffield. George is employed as a Bricklayers Apprentice. His parents are Walter, (aged 41 and an Ordinary Agricultural Labourer from Foulsham) and Sarah Ann, (aged 42 and from Suffield). Their other children are Ethel M, (aged 9, born Banningham), and Rose Louisa, (aged 16 and born Suffield).

On the day Battalion War Diary

30 Oct. Battn. attacked at 5.50am 7RF on left, Artists Rifles on right, Canadian Corps on right of Artists. Canadians reached [unreadable] objectives but our attack was held up by very heavy and boggy ground surrounding the PADDEBEEK and a total advance of about 150-200 yards only was made.

CASUALTIES -

Officers Killed; Capt. L.C.T. [Leslie Charles Thomas] GATE, 2Lt A.E. TEE.

Wounded; Capt. J. SCOTT, Lt C.H. WAREING, Lt K.V.R. GOLD, 2Lt E.A. GLOSSOP, 2Lt ? BORNETT, 2Lt NEW, 2Lt RADWELL.

OR Killed 52, wounded 180, missing 23.

Battn relieved by NELSON Battn. at 7pm and marched out to IRISH FARM.

www.bedfordregiment.org.uk/4thbtn/4thbtn1917diary.html

 

C C DUCKER……………………………….....................................(RoH)

 

Possibly: Cecil Civel Ducker. Private16949. "A Coy. 7th Bn., Norfolk Regiment. Killed in action in France & Flanders on Wednesday 13 October 1915. Age 24. Born Hempnall, Norfolk. Enlisted Norwich. Son of Emily Ducker, of 34, Marlowe Rd., Newnham Croft, Cambridge, and the late William Ducker. Commemorated: LOOS MEMORIAL, Pas de Calais, France. Panel 30 and 31.

 

On Churchyard War Memorial C C Ducker

On Church Memorial board C C Ducker

CWGC www.cwgc.org/search/casualty_details.aspx?casualty=2941542

Norlink No archive items.

1901 Census The 10 year old Cecil Civel is living at The Street, Ingworth and is recorded as being at School. There is no place of birth shown for him, but it is likely that it is Martham, the same as his sister

Dora Daymer, (aged 24 and a Draper). Their parents are William, (aged 49 and a Police Pensioner from Cawston), and Emily, (aged 47 and a Grocer from Ingworth).

<On the DayOn 12th October 1915 the Battalion moved from billets to a line in front of the St Elie Quarries, taking over from the Coldstream Guards. The attack was planned to go ahead the following day under a smoke cloud with the Norfolks closing on the German trenches from both ends of their position thus straightening their line, their own trenches being in a semi-circle. The left side of the Battalion was also tasked with bombing a German communications trench. A bright sunny day with an ideal wind for moving the smoke towards the enemy positions, the artillery bombardment began at 12:00 and was intensive by 13:45. 54 heavy and 86 field howitzers and 286 field guns fired on enemy trenches in the area of the Hohenzollern Redoubt, Fosse 8, the Quarries, Gun Trench and the positions south to Chalk Pit Wood. It failed to cause sufficient damage to the enemy positions. The smoke barrage went wrong and ceased by 13:40, twenty minutes before the attack was launched at 14:00 and was thus very thin. German machine gun fire from in front and from the direction of Slag Alley, opposite the Norfolks right flank, enfiladed their attack. Whilst they gained a foothold in the Quarries and consolidated the position they were unable to advance further. In the battalions first serious engagement they lost 5 Officers killed or died of wounds and 6 wounded, and 66 other ranks killed, 196 wounded and 160 missing.

1914-1918.invisionzone.com/forums/index.php?showtopic=42270

 

Jack DUCKER………………………………................................(RoH)

 

No further information available at present.

 

On Churchyard War Memorial Jack Ducker

On Church Memorial board Jack Ducker

CWGC No obvious match

Norlink No archive items.

 

Possibles

E J Ducker www.cwgc.org/search/casualty_details.aspx?casualty=205757

1901 Census The 1901 Census has a year old William J, living at Pound Road, Aylsham, the town of his birth. William father is James is 39, and an Ordinary Agricultural Labourer from Aylsham. His mother is Letitia, (aged 38 and from Aylsham). Their other children are Ann G S, (aged 9), Marriott W G, (aged 1), Mildred, (aged 17), Rena Des (aged 12), Thomas E, (aged 14 and Cowboy on Farm), and Edward J (aged 4)

 

(E) James DUCKER………………………………......................(RoH)

 

Private 40204. 9th Bn., Norfolk Regiment. Killed in action Wednesday 18 October 1916. Born Aylsham. Enlisted East Dereham. Buried: BANCOURT BRITISH CEMETERY, Pas de Calais, France. Ref. VII. B. 9.

 

On Churchyard War Memorial James Ducker

On Church Memorial board James Ducker

CWGC No obvious match

Norlink No archive items.

 

Possibles

E J Ducker www.cwgc.org/search/casualty_details.aspx?casualty=205757

1901 Census The 1901 Census has a 4 year old Edward J, living at Pound Road, Aylsham, the town of his birth. It is mere speculation that the middle initial stands for James, however that is Edward’s fathers name. James is 39, and an Ordinary Agricultural Labourer from Aylsham. His mother is Letitia, (aged 38 and from Aylsham). Their other children are Ann G S, (aged 9), Marriott W G, (aged 1), Mildred, (aged 17), Rena Des (aged 12), Thomas E, (aged 14 and Cowboy on Farm), and William J (aged 7)

On the Day Wednesday 18th October 1916.

Gueudecourt

 

9th Bn, Norfolk Regt (6th Div) captured the north western part of Mild Trench and held it against a German attack at nightfall.

forum.irishmilitaryonline.com/showthread.php?t=9058&p...

 

Thomas Edmund DUCKER……………………………….............(RoH)

 

Private 40205. 9th Bn., Norfolk Regiment. Killed in action in France & Flanders on Wednesday 18 October 1916. Age 29. Enlisted East Dereham. Husband of Ellen Ducker, of Fox Loke, Aylsham, Norfolk. Buried: BANCOURT BRITISH CEMETERY, Pas de Calais, France. Ref. VII. B. 10.

 

On Churchyard War Memorial T E Ducker

On Church Memorial board T E Ducker

CWGC www.cwgc.org/search/casualty_details.aspx?casualty=205758

Norlink No archive items.

1901 Census The 1901 Census has a 14 year old Thomas E, living at Pound Road, Aylsham, the town of his birth and employed as a Cow Boy on Farm. Thomas’s father, James is 39, and an Ordinary Agricultural Labourer from Aylsham. His mother is Letitia, (aged 38 and from Aylsham). Their other children are Ann G S, (aged 9), Marriott W G, (aged 1), Mildred, (aged 17), Rena Des (aged 12), Edward J, (aged 4), and William J (aged 7)

On the Day Wednesday 18th October 1916.

Gueudecourt

 

9th Bn, Norfolk Regt (6th Div) captured the north western part of Mild Trench and held it against a German attack at nightfall.

forum.irishmilitaryonline.com/showthread.php?t=9058&p...

 

Henry C DYBALL………………………………..........................(RoH)

(There is a picture of Henry on the RoH site)

 

Private 3/10016. 1st Bn., Norfolk Regiment. Killed in action Friday 18 June 1915. Born Aylsham. Enlisted Fulham, Surrey. Commemorated: PERTH CEMETERY (CHINA WALL), Ieper, West-Vlaanderen, Belgium. Sp. Mem. A. 4.

 

On Churchyard War Memorial H C Dyball

On Church Memorial board H C Dyball

CWGC www.cwgc.org/search/casualty_details.aspx?casualty=103282

Norlink No archive items.

1901 Census The 19 year old Henry, born Aylsham, appears to be a Private in an Infantry Regiment, stationed at Britannia Barracks, Norwich. This would probably be the Norfolk Regiment.

On the 1891 Census , Henry was living at Cromer Road, Aylsham with his parents John, (age 52 and an Ordinary Agricultural Labourer) and Harriet (tbc - poor quality reproduction),

On the Day No details known.

 

Edward DYBALL………………………………..........................(RoH)

 

Gunner RMA/12824. Royal Marine Artillery. Died Thursday 7 November 1918. Age 24. Son of Charles and Evelyn Dyball, of Cawston Rd., Aylsham. Buried: AYLSHAM CEMETERY, Norfolk, United Kingdom. Ref. H. 72.

 

On Churchyard War Memorial E Dyball

On Church Memorial board E Dyball

CWGC www.cwgc.org/search/casualty_details.aspx?casualty=2802301

Norlink No archive items.

1901 Census The 6 year old Edward is living at Gas House Hill, Aylsham, having been born at Burgh. His parents are Charles, (age 41 and a Groom\Gardener from Burgh), Eveline, (aged 40 and from Brampton). Their other children are Eveline A, (aged 21, born Brampton), Frederick, (aged 15 and a Grocers Porter, born Burgh), and Sidney, (aged 1, born Aylsham). Living with them is also a Grand-daughter, Gladys, (aged u/1 and born North Walsham)

On the Day No details known.

 

William DYBALL………………………………...........................(RoH)

(There is a picture of William on the RoH site)

 

Leading Seaman 208734. (RFR/CH/B/10521). H.M.S. "Hawke., Royal Navy. Died Thursday 15 October 1914. Age 30. Son of Mr. and Mrs. Charles Dyball, of Cawston Rd., Aylsham; husband of Annie Rosetta Dyball, of Millgate St., Aylsham, Norfolk. Commemorated: CHATHAM NAVAL MEMORIAL, Kent, United Kingdom. Panel 1.

Special note: HMS Hawke was a cruiser launched in 1891. she was one of the oldest ships in the Royal Navy at the outbreak of World War 1. On the 15th October 1914 while sailing in the North Sea some 60 miles off the coast of Scotland, she was struck by a torpedo fired from German submarine U.9. and sunk almost immediately. 52 men managed to get into the lifeboat, but the remaining 544 of the crew perished. U.9 under the command of Otto Weddingen was responsible for sinking Royal Navy ships Cressey, Hogue and Aboukir about a month earlier.

 

On Churchyard War Memorial W Dyball

On Church Memorial board W Dyball

CWGC www.cwgc.org/search/casualty_details.aspx?casualty=3048892

Norlink No archive items.

1901 Census No obvious match - but on the 1891 Census, the 6 year old William can be found at Aylsham Road, Burgh. His parents are Charles, (aged 31 and an Agricultural Labourer) and Eveline, (Aged 30) - see Edward above for more details from the 1901 Census.

On the Day

www.battleships-cruisers.co.uk/hms_hawke.htm

en.wikipedia.org/wiki/HMS_Hawke_(1891)

1914-1918.invisionzone.com/forums/lofiversion/index.php/t...

century.guardian.co.uk/1910-1919/Story/0,,126442,00.html

 

William George FIELD………………………………...........................(RoH)

 

Private 240213. 1st/5th Bn., Norfolk Regiment. Died Friday 2 November 1917. Born and enlisted Aylsham. Commemorated: JERUSALEM MEMORIAL, Israel. Panels 12 to 15.

 

On Churchyard War Memorial W Field

On Church Memorial board W Field

CWGC www.cwgc.org/search/casualty_details.aspx?casualty=1645154

Norlink No archive items.

1901 Census There is a 5 year old William Field living at Burgh Road, Aylsham. His parents are Uriah, (a 46 year old Monumental Mason from Kennington, London), and Mary A, (43 and from Erpingham). Their other children are Bessie, (aged 13), John, (aged 23 and a Boot Maker), and Lucie, (aged 9). All the children were born at Aylsham.

On the DayThird Battle of Gaza

 

The first action at Gaza took place before dawn on 2 November when the 161st and 162nd Brigades of the 54th Division attacked the Turkish trench system in the sand dunes between Gaza and the sea. On this occasion it was a night attack by well prepared troops with overwhelming artillery support and armoured (six tanks). The British infantry advanced about 2 miles on a 5,000 yard front and held their gains against repeated Turkish counter-attacks. Casualty figures were heavy for both sides but this time favoured the British.

en.wikipedia.org/wiki/Third_Battle_of_Gaza

 

Sydney FISHER………………………………................................(RoH)

 

Serjeant 26131. 39th Bn., Machine Gun Corps (Inf). Formerly 18982 Norfolk Regiment. Killed in action Monday 25 March 1918 in France & Flanders. Born Buxton. Lived Aylsham. Enlisted Norwich. Commemorated: POZIERES MEMORIAL, Somme, France. Panel 90 to 93.

 

On Churchyard War Memorial S Fisher

On Church Memorial board S Fisher

CWGC www.cwgc.org/search/casualty_details.aspx?casualty=1580862

Norlink No archive items.

1901 Census The 14 year old Sydney, born Buxton, is now living at Cawston Road, Aylsham and employed as an errand boy. He is living with his Uncle, William Randell, and his wife Lydia and the rest of their family. On the 1891 Census he is living at Lodge Farm, Mill Street, Buxton. His father Thomas, aged 50, appears to be some kind of Bailiff, and was originally from Scottow. His mother Matilda, is 42 and from Cawston. Their other children are William, (aged 14 and an Agricultural Labourer) and Mabel, (aged 5).

On the Day The 39th Battalion, like many other units, would have been heavily engaged resisting the German Spring Offensive.

en.wikipedia.org/wiki/Spring_Offensive

 

Francis Henry FROSTICK………………………………...............(RoH)

 

Able Seaman R/543. Hawke Bn. R.N. Div., Royal Naval Volunteer Reserve. Died Tuesday 24 April 1917. Age 26. Son of James and Emily Frostick, of Hungate St., Aylsham, Norfolk. Commemorated: ARRAS MEMORIAL, Pas de Calais, France. Bay 1

 

On Churchyard War Memorial F H Frostick

On Church Memorial board F H Frostick

CWGC www.cwgc.org/search/casualty_details.aspx?casualty=1557805

Norlink No archive items.

1901 Census There is a Frank Frostick,on the census, aged 11 and living at the Cottages by the Mill, Oxnead. Frank was born at Aylsham. His parents are James, (aged 46 and a Cattleman on Farm from Banningham), and Emily, (aged 45 and from Skeyton). Their other children are Elsie, (aged 3, born Oxnead), Frederick, (aged 7, born Aylsham), and William, (aged 15 and a Bricklayers Labourer, born Heigham).

On the DayWESTERN FRONT

9 April-15 May Battle of Arras, including

23-24 April Second Battle of the Scarpe (Second phase of Arras Offensive), 63rd (RN) Division captured Gavrelle

The attack on Gavrelle was commenced on 23 April and was carried out by the 189th and 190th Brigades. At 4.45 a.m. Nelson and Drake battalions went over the top under cover of an artillery barrage. The first line of German trenches was quickly taken, and an hour later the attack was ceased at the edge of the village.

 

The artillery barrage was relocated across the village, which was reduced to rubble. Other battalions from the brigade were moved forward. House to house fighting led to the taking of Gavrelle, at the cost of 1,500 casualties.

Virtually all the remaining reservists of the original Royal Naval Division lost their lives at Gavrelle. They were the veterans who had survived the fighting at Gallipoli and at the Ancre.

www.wereldoorlog1418.nl/RND-Royal-Naval-Division/index.html

www.naval-history.net/xDKCas1917-04Apr.htm

 

H J GIBBONS……………………………….............................(RoH)

 

No further information available at present.

 

On Churchyard War Memorial H J Gibbons

On Church Memorial board H J Gibbons

CWGC

Possibly H J East Surrey Regiment died 1916

www.cwgc.org/search/casualty_details.aspx?casualty=576007

Or Henry John, Royal Lancaster Regiment, died 1918

www.cwgc.org/search/casualty_details.aspx?casualty=301567

Norlink No archive items.

1901 Census There is a 14 year old Henry G, born Aylsham, and now employed as an Errand Boy at Chemist, living at 9 West Street, Cromer. His mother Alice M M, (age 36 and from Colby) has re-married, and so Henry is living with his step-father, James Norgate, a 32 year old Corn Porter from North Walsham).

 

William GILES………………………………............................(RoH)

 

Private 51361. 2nd Bn., Manchester Regiment. Killed in action Friday 19 April 1918 in France & Flanders. Age 27. Born Skeyton. Lived Aylsham. Enlisted Norwich. Son of William and Annie Giles, of Woodgate Cottages, Aylsham, Norfolk. Buried: QUESNOY FARM MILITARY CEMETERY, Pas de Calais, France. Ref. C. 7.

 

On Churchyard War Memorial W Giles

On Church Memorial board W Giles

CWGC www.cwgc.org/search/casualty_details.aspx?casualty=590871

Norlink No archive items.

1901 Census There is an 8 year old “Willie” Giles, living at North Walsham Road, Skeyton, the village of his birth. Willie’s parents are William, (aged 35 and a Cattle Feeder on Farm from Scottow), and Annie, (aged 38 and from Scottow). Their other children are Alice, (aged 5, born Sketon), George, (aged 12, born Oxnead), John, (aged 9, born Swanton Abbott), Martha, (aged 13, born Swanton Abbott), and Sidney, (aged 2, born Skeyton).

On the day April 1918

Ayette attacked and carried. Batt was in the front line until the 25th 14 KIA, 87 wounded, 16 gassed, 1 missing.25th withdrawn to Barly

www.themanchesters.org/2nd batt.htm

 

Clare Horsley GOULDER……………………………….............(RoH)

 

Corporal 13146. 8th Bn., Norfolk Regiment. Died Tuesday 31 October 1916. Born Aylsham. Enlisted Norwich. Buried: AYLSHAM CEMETERY, Norfolk, United Kingdom. Ref. B. 77.

 

On Churchyard War Memorial C H Goulder

On Church Memorial board C H Goulder

CWGC www.cwgc.org/search/casualty_details.aspx?casualty=2802302

Norlink No archive items.

 

There is a memorial to all the Goulder boys who died in the Great War in Aylsham Cemetery. Clare is listed as having been wounded on the Somme on the 1st July 1916, and subsequently dying in Hospital on the 31st October 1916. He was born on the 14th January 1892.

1901 Census The 9 year old Clare H is recorded at Pound Lane, Aylsham. His parents are John, (aged 56 and a Farmer and Manure Agent from Wramplingham), and Mary, (aged 52 and from Stretford, Lancashire). Their other children are Colin Chas, (aged 11), Frances M, (aged 12), John Lee, (aged 17), and Sybil M, (aged 19). The Goulders have two live in servants.

 

John Lee GOULDER………………………………................(RoH)

(There is a picture of John on the RoH website)

 

Serjeant 2179. 1st/5th Bn., Norfolk Regiment. Killed in action Saturday 21 August 1915. Born and enlisted Aylsham. Commemorated: HELLES MEMORIAL, Turkey. Panel 42 to 44.

 

On Churchyard War Memorial J L Goulder

On Church Memorial board J L Goulder

CWGC www.cwgc.org/search/casualty_details.aspx?casualty=693690

Norlink No archive items.

 

There is a memorial to all the Goulder boys who died in the Great War in Aylsham Cemetery. John Lee is listed as having died in action at Suvla. He was born the 16th April 1883.

1901 Census The 17 year old John Lee is recorded at Pound Lane, Aylsham. His parents are John, (aged 56 and a Farmer and Manure Agent from Wramplingham), and Mary, (aged 52 and from Stretford, Lancashire). Their other children are Colin Chas, (aged 11), Frances M, (aged 12), Clare H, (aged 9), and Sybil M, (aged 19). The Goulders have two live in servants.

On the Day 21st August 1915

 

Having lost over 200 men from the battalion shortly before this on the 12th, the battalion was to lose at least another 36 on this day.

 

Robert Christopher GOULDER………………………………..(RoH)

 

Lance Corporal 13188. 8th Bn., Norfolk Regiment. Killed in action Saturday 1 July 1916. Born Aylsham. Enlisted Norwich. Commemorated: THIEPVAL MEMORIAL, Somme, France. Pier and Face 1 C and 1 D.

 

On Churchyard War Memorial Not noted by me

On Church Memorial board R C Goulder

CWGC www.cwgc.org/search/casualty_details.aspx?casualty=786636

Norlink No archive items.

1901 Census A 14 year old Robert Goulder, born Aylsham, is recorded as a Boarder at a Private Grammer School in Banham, Norfolk. Ten years earlier, the same individual is now listed as Robert C. and is living at Cromer Road, Aylsham with his parents John and Mary - see family details recorded for Clare and John Lee. The only additional child listed appears to be a Humphrey W, (aged 6 in 1891, born Aylsham)

On the Day The 6th Battalion, Royal Berks went over the top alongside the 8th Norfolks on the first day of the Somme. The story of what happened to the two units can be read here,

www.6throyalberks.co.uk/1stJuly/default.html

 

The 8th Battalion as part of the 18th (Eastern) Division was present on the first day of the Battle of the Somme on 1 July 1916. They got beyond their initial target and had by 5.00pm reached the German trenches known as "Montauban Alley". Over one hundred men and three officers had been killed.

en.wikipedia.org/wiki/Royal_Norfolk_Regiment

 

Arthur Robert HALL………………………………..........................(RoH)

 

Sapper 230925. 130th Field Coy., Royal Engineers. Died Friday 18 October 1918. Born and lived Aylsham. Enlisted Cromer. Buried: ST. SEVER CEMETERY EXTENSION, ROUEN, Seine-Maritime, France. Ref. S. II. J 9.

 

On Churchyard War Memorial Not noted by me

On Church Memorial board A Hall

CWGC www.cwgc.org/search/casualty_details.aspx?casualty=518028

Norlink No archive items.

1901 Census There is a 14 year old Arthur, born Aylsham, employed as a Stonemason, and currently residing at Millgate, Aylsham. His parents are Charles, (aged 48 and a Stone Mason from Cossey, Norfolk), and Susanna, (aged 47 and from Burgh). Their other children are Ada, (aged 25 and a Drapers Assistant), Alfred, (aged 17 and a Grocers Assistant), Bessie, (aged 18 and a Drapers Assistant), Frank, (aged 7), and Harry, (aged 11).

 

Arthur James HORNE………………………………......................(RoH)

 

[C.D. Gives surname as HOME.] Private 27389. 6th Bn., Somerset Light Infantry. Formerly G/37364 Royal Fusiliers. Killed in action in France & Flanders on Saturday 3 November 1917. Born Aylsham. Enlisted Norwich. Husband of Mrs. L. Farrow (formerly Horne), of Footpath House, Swanton Abbott, Norwich, Norfolk. Commemorated: TYNE COT MEMORIAL , Zonnebeke, West-Vlaanderen, Belgium. Panel 41 to 42 and 163A.

 

On Churchyard War Memorial Not noted by me

On Church Memorial board A J Horne

CWGC www.cwgc.org/search/casualty_details.aspx?casualty=837244

Norlink No archive items.

1901 Census The 12 year old Arthur J, employed as an Errand Boy\Porter, is recorded at Woodgate Cottage, Aylsham. His parents are Johnathan, (aged 39 and a Team Man on farm from Foulsham), and Mary Ann, (age 40 and from Norwich). Their other children are Bertie S, (aged 1), Gladys F, (aged 3), and Walter S, (aged 7). Also living with them are Johnathan’s father, James, (aged 82 and from Saxthorpe, on Parish Poor Relief).

 

Eric HORNER………………………………..................................(RoH)

(There is a picture of Eric on the RoH website)

 

Lance Corporal 11376. 6th Bn., Yorkshire Regiment. Killed in action Saturday 21 August 1915. Born Aylsham. Enlisted South Shields. Commemorated: HELLES MEMORIAL, Turkey. Panel 55 to 58.

 

On Churchyard War Memorial Not noted by me

On Church Memorial board E Horner

CWGC www.cwgc.org/search/casualty_details.aspx?casualty=691984

Norlink No archive items.

1901 Census The 9 year old Eric is resident at Cawston Road, Aylsham. His parents are Frederick J, (aged 37 and a Blacksmith from Calthorpe), and Eliza, (aged 37 and from Aylsham). Their other children are Cora, (aged 12), Ella, (aged 12), Hilda, (aged 4), Leonard, (aged 11), and Raymond, (aged 7).

1914-1918.invisionzone.com/forums/index.php?showtopic=124...

On the Day The Yorkshires were involved in the costly Battle of Scimitar Hill and the attack on “W” Hills on this day.

en.wikipedia.org/wiki/Battle_of_Scimitar_Hill

www.firstworldwar.com/battles/scimitarhill.htm

 

G HUNT……………………………….........................................(RoH)

 

No further information available at present.

 

On Churchyard War Memorial Not noted by me

On Church Memorial board G Hunt

CWGC

 

Possibly George Lewis aged 18 of the 1st/5th Duke of Wellingtons (West Riding) Regiment. His parents are shown as residing at Neatishead.

www.cwgc.org/search/casualty_details.aspx?casualty=794393

 

Norlink No archive items.

1901 Census Possibilities are:-

George, (aged 2), living at Hungate Street, Aylsham. Parents Arthur, (32, Agricultural Labourer), Alice (33, born Fritton) - other children Arthur W. (6), and Florence C (4).

George, (aged 16 - Cattle Man on Farm), living at Mucklands, Aylsham..Mother Elizabeth, (aged 39 and a Widow from Barningham Parva) - other children Bertie, (aged 12), Daisy, (aged 10), Lily, (aged 8), and Sidney, (aged 14 and a Baker).

 

(Charles) Frederick KNIGHTS……………………………….........(RoH)

 

Private 127984. 34th Coy., Machine Gun Corps (Inf). Formerly 35348 East Surrey Regiment. Killed in action Thursday 11 April 1918 in France & Flanders. Born Northrepps. Lived Aylsham. Enlisted Cromer. Son of Fredrick Charles Knights. Commemorated: PLOEGSTEERT MEMORIAL, Comines-Warneton, Hainaut, Belgium. Panel 11.

 

On Churchyard War Memorial Not noted by me

On Church Memorial board F Knights

CWGC www.cwgc.org/search/casualty_details.aspx?casualty=869316

Norlink No archive items.

1901 Census There is a 2 year old Frederick Knights living at Norwich Road, Aylsham who was born at Southrepps. He is living with his Grand-Parents Frederick, (aged 50 and a Railway Porter from Diss), and Alice, (aged 40 and from Wells, Norfolk). The children of Frederick and Alice are Adeline, (aged 14), Anne, (aged 19), Bertie G, (aged 5), Edith, (aged 11), and Sidney, (aged 9).

  

C LEE………………………………............................................(RoH)

 

No further information available at present.

 

On Churchyard War Memorial Looks more like G Lee but carving not in common with other C’s or G’s

On Church Memorial board C Lee

CWGC

Norlink No archive items.

1901 Census There is a 9 year old Charles H Lee, born Cawston and now living at Cawston Road, Aylsham. His parents are Herbert Wm, (aged 31 and a Farm Bailiff from Cawston), and Elizabeth, (aged 31 and also from Cawston). Their other children are Sidney S., (aged 4, born Cawston), Valentine E. (aged 2, born Aylsham) and Walter W. (aged 7, born Cawston).

 

This points us to a possible match on the CWGC database - Charles Herbert Lee who was 26 when he died on the 14/11/1918. His wife had re-married, and was now living at Aldborough, but Charles is buried in the Churchyard of St Giles, Colby, Norfolk. Charles is on the Colby War Memorial. He had served as a Pioneer in the Royal Engineers.

www.cwgc.org/search/casualty_details.aspx?casualty=2802318

www.roll-of-honour.com/Norfolk/Colby.html

 

If they are all the same individual, then Charles is probably the brother of the Sydney listed below.

 

Sydney Samuel LEE………………………………......................(RoH)

 

Private 22202. 2nd Bn., Norfolk Regiment. Died Sunday 7 January 1917. Age 20. Born Aylsham. Enlisted Norwich. Son of Hubert William and Elizabeth Lee, of Beer House Farm, Cawston, Norfolk. Commemorated: KIRKEE 1914-1918 MEMORIAL, India. Face C.

 

On Churchyard War Memorial S Lee

On Church Memorial board S Lee

CWGC www.cwgc.org/search/casualty_details.aspx?casualty=1481525

Norlink No archive items.

1901 Census There is a 4 year old Sidney S Lee, born Cawston and now living at Cawston Road, Aylsham. His parents are Herbert Wm, (aged 31 and a Farm Bailiff from Cawston), and Elizabeth, (aged 31 and also from Cawston). Their other children are Charles H., (aged 9, born Cawston), Valentine E. (aged 2, born Aylsham) and Walter W. (aged 7, born Cawston).

 

(Frank) Sydney LEMAN………………………………................(RoH)

Private 40900. 11th Bn., Essex Regiment. Formerly 32927 Suffolk Regiment. Died of wounds Saturday 23 March 1918 in France & Flanders. Age 35. Born Kelling. Lived Aylsham. Enlisted Cromer. Buried: DERNANCOURT COMMUNAL CEMETERY EXTENSION, Somme, France. Ref. III. J. 46.

 

On Churchyard War Memorial S Leman

On Church Memorial board S Leman

CWGC www.cwgc.org/search/casualty_details.aspx?casualty=37479

Norlink No archive items.

1901 Census No apparent match. On the 1891 Census, the 9 year old Frank, having been born at Kelling was by now living at The Street, (Possibly Kelling or Erpingham - original is a poor quality scan). His parents are John Leman, (aged 31 and an Agricultural Labourer, place of birth illegible on the Genes Re-united site - possibly Erpingham) and Jane, (aged 30 and probably from Kelling). I believe the other children are Jane, Agnes, Stuart and Arthur, but I shall roll my eyes next time I hear someone waffle on about how standards of hand-writing used to be so much better in Victorian times J

On the DayThe 11th Essex had been heavily engaged in holding back the German onslaught of their 1918 Spring Offensive which had commenced on the 21st.

www.gutenberg.org/files/20115/20115-h/20115-h.htm#page044

Private Leman may well have picked up his fatal wounds during this time.

 

B MARSHALL……………………………….....................................(RoH)

 

No further information available at present.

 

On Churchyard War Memorial B Marshall

On Church Memorial board B Marshall

CWGC

 

Possibly Bertie Walter, aged 22, of the 35th Battalion, Machine Gun Corps, who died 30/11/1917. Bertie’s parents (James & Laura) are recorded as living at Stafford Street, Norwich.

www.cwgc.org/search/casualty_details.aspx?casualty=554906

Norlink No archive items.

1901 Census No obvious match for any B Marshall and no obvious Marshall connection with Aylsham.

 

Frederick MOY………………………………..................................(RoH)

 

Private 240040. 1st/5th Bn., Norfolk Regiment. Killed in action Thursday 19 April 1917. Born Aylsham. Enlisted Millgate, Higham, Norfolk. Buried: GAZA WAR CEMETERY, Israel. Ref. XXII. G. 5.

 

On Churchyard War Memorial F Moy

On Church Memorial board F Moy

CWGC www.cwgc.org/search/casualty_details.aspx?casualty=650910

Norlink No archive items.

1901 Census No obvious match on the 1901 or 1891 Censuses. There are two Moy familys, both with numerous sons, and Aylsham connections - one having subsequently moved to Old Buckenham, but there is not even a middle initial F. on any of them.

On the Day 19th April 1917 During the 2nd Battle of Gaza,

Facing the Tank Redoubt was the 161st Brigade of the 54th Division. To their right were the two Australian battalions (1st and 3rd) of the Imperial Camel Corps Brigade who had dismounted about 4,000 yards from their objective. As the infantry went in to attack at 7.30am they were joined by a single tank called "The Nutty" which attracted a lot of shell fire. The tank followed a wayward path towards the redoubt on the summit of a knoll where it was fired on point blank by four field guns until it was stopped and set alight in the middle of the position.

The infantry and the 1st Camel Battalion, having suffered heavy casualties on their approach, now made a bayonet charge against the trenches. About 30 "Camels" and 20 of the British infantry (soldiers of the 5th (territorial Battalion of the Norfolk Regiment) reached the redoubt, then occupied by around 600 Turks who immediately broke and fled towards their second line of defences to the rear.

The British and Australians held on unsupported for about two hours by which time most had been wounded. With no reinforcements at hand and a Turkish counter-attack imminent, the survivors endeavoured to escape back to their own lines.

en.wikipedia.org/wiki/Second_Battle_of_Gaza

More than a thousand one hundred of the men of the 54th posted killed wounded or missing were from the two Norfolk regiment battalions, equating to 75% of their strength. Eastern Daily Press "Sunday" section May 5, 2007

en.wikipedia.org/wiki/Second_Battle_of_Gaza

 

William NORTON………………………………...............................(RoH)

 

Private 41117. 7th Bn., The Queen's (Royal West Surrey Regt.) attd. 288th Coy., Royal Engineers. Died Saturday 17 March 1917. Age 41. Born and lived Aylsham. Enlisted Cromer. Son of Mr. and Mrs. W. Norton, of Aylsham; husband of S. E. Norton, of Pound Rd., Aylsham, Norfolk. Buried: WARLINCOURT HALTE BRITISH CEMETERY, SAULTY, Pas de Calais, France. Ref. V. E. 4.

 

On Churchyard War Memorial W Norton

On Church Memorial board W Norton

CWGC www.cwgc.org/search/casualty_details.aspx?casualty=91524

Norlink No archive items.

1901 Census The 25 year old William, born Aylsham, is employed as a Domestic Gardener and is living on Hungate Street, Aylsham with his widowed mother Esther, (aged 48 and born Edgefield). Also living with them are William’s brothers Albert, (aged 15 and a Cattle Feeder on Farm), Augustus, (aged 12) and Frederick, (aged 9).

 

J C PAYNE……………………………….........................................(RoH)

 

[No record on CD.] Private T/254791. Army Service Corps. Died Thursday 20 December 1917. Age 35. Buried: AYLSHAM CEMETERY, Norfolk, United Kingdom. Ref. G. 70.

 

On Churchyard War Memorial J C Payne

On Church Memorial board J C Payne

CWGC www.cwgc.org/search/casualty_details.aspx?casualty=2802303

Norlink No archive items.

1901 Census The 1901 Census has a 17 year old James C, born Aylsham and employed as a Bricklayers Labourer. He is living at Drabblegate, Aylsham with his parents William, (aged 44 and a Bricklayer), and Sophia, (aged 40). Their other children are Blanch, (aged 10), Eliza, (aged 13), Ethel S, (aged 8), Frederick H, (aged 19 and a Gardener, (not Domestic)), Harry E. (aged 7), Katie (aged 6), and William, (aged 4).

 

Frederick PEGG……………………………….............................(RoH)

 

Corporal 12967. 7th Bn., Suffolk Regiment. Killed in action Wednesday 27 March 1918. Born Aylsham. Enlisted Lowestoft. Commemorated: POZIERES MEMORIAL, Somme, France. Panel 25

 

On Churchyard War Memorial F Pegg

On Church Memorial board F Pegg

CWGC www.cwgc.org/search/casualty_details.aspx?casualty=1586611

Norlink No archive items.

1901 Census The 14 year old Frederick, born Aylsham, is living on Hungate Street and employed as an Errand Boy. His parents are Alfred Charles, (a 47 year old Carpenter from Heydon), and Clara, (47 and from Wood Dalling). Their other children are Benjamin A, (aged 15 and a Newspaper Boy), Caroline E, (aged 22), Francis H, (aged 13), Marshall A, (aged 20 and a Bricklayers Labourer), and Stephen S.A. (aged 11).

On the dayThe 7th Suffolks were involved in the fighting retreat that was gradually bringing the German Spring Offensive to a halt before Albert.

1914-1918.invisionzone.com/forums/index.php?showtopic=111...

 

W J PITCHER………………………………...............................(RoH)

 

Possibly: Wilfred Pitcher. Private 240948. 1st/5th Bn., Norfolk Regiment. Died in Palestine on Thursday 19 April 1917. Enlisted East Dereham. Buried: GAZA WAR CEMETERY, Israel. Ref. XXIII. D. 10.

 

On Churchyard War Memorial W J Pitcher

On Church Memorial board W J Pitcher

CWGC www.cwgc.org/search/casualty_details.aspx?casualty=651074

Norlink No archive items.

 

There is a memorial to Wilfred’s father Elliot who died in 1934 in Aylsham cemetery. This also lists a son Wilfred John who fell in action in Egypt, 19th April 1917.Elliot’s wife, (and presumably Wilfred’s mother) is listed as Alice Mary.

1901 Census The 1 year old Wilfred, born Aldborough, is living Near the Green, Aldborough. His parents are Elliott, (aged 25 and a Domestic Gardener) and Alice, (aged 22 and from Saxthorpe). Wilfred has a brother George, (aged under 1).

On the dayMore than a thousand one hundred of the men of the 54th posted killed wounded or missing were from the two Norfolk regiment battalions, equating to 75% of their strength. Eastern Daily Press "Sunday" section May 5, 2007

en.wikipedia.org/wiki/Second_Battle_of_Gaza

19th April 1917 During the 2nd Battle of Gaza,

 

Facing the Tank Redoubt was the 161st Brigade of the 54th Division. To their right were the two Australian battalions (1st and 3rd) of the Imperial Camel Corps Brigade who had dismounted about 4,000 yards from their objective. As the infantry went in to attack at 7.30am they were joined by a single tank called "The Nutty" which attracted a lot of shell fire. The tank followed a wayward path towards the redoubt on the summit of a knoll where it was fired on point blank by four field guns until it was stopped and set alight in the middle of the position.

The infantry and the 1st Camel Battalion, having suffered heavy casualties on their approach, now made a bayonet charge against the trenches. About 30 "Camels" and 20 of the British infantry (soldiers of the 5th (territorial Battalion of the Norfolk Regiment) reached the redoubt, then occupied by around 600 Turks who immediately broke and fled towards their second line of defences to the rear.

The British and Australians held on unsupported for about two hours by which time most had been wounded. With no reinforcements at hand and a Turkish counter-attack imminent, the survivors endeavoured to escape back to their own lines.

To the right (west) of Tank Redoubt, the 3rd Camel Battalion, advancing in the gap between two redoubts, actually made the furthest advance of the battle, crossing the Gaza-Beersheba Road and occupying a pair of low hills (dubbed "Jack" and "Jill"). As the advances on their flanks faltered, the "Camels" were forced to retreat to avoid being isolated.

en.wikipedia.org/wiki/Second_Battle_of_Gaza

 

E J PRESTON………………………………................................(RoH)

 

Possibly: Ernest James Preston. Gunner 906467. 337th Bde., Royal Field Artillery. Died in Mesopotamia on Monday 28 October 1918. (CD gives date as 25 October 1918). Lived and enlisted Norwich. Buried: BASRA WAR CEMETERY, Iraq. Ref. I. S. 3.

 

On Churchyard War Memorial E J Preston

On Church Memorial board E J Preston

CWGC www.cwgc.org/search/casualty_details.aspx?casualty=631320

Norlink No archive items.

1901 Census The 4 year old Ernest J is living at Buxton Road, Aylsham, the town of his birth. His parents are Leonard J, (34 and a Road Surveyor from Hevingham), and Louisa E, (aged 30 and from Highfield, Sussex). The Prestons also have a daughter, Florence M, aged 1. Although I only have access to the high-level search on the 1911 census, Ernest is still recorded in the District of Aylsham. I can only assume he either moved to Norwich to seek work or that the Ernest James on the RoH site is a different individual.

 

C RISEBOROUGH……………………………….........................(RoH)

 

Possibly either: Charles Riseborough. Gunner 98474. Guards Div. H.Q., Royal Field Artillery. Killed in action in France & Flanders on Sunday 3 October 1915. Born Holt. Enlisted Norwich. Buried: FOSSE 7 MILITARY CEMETERY, MAZINGARBE, Pas de Calais, France

The Ghazzat Hoard. Hoard of twenty-seven archaic and early classical silver coins. Includes the following:

  

(a) THRACE, Ainos. Circa 500-475 BC. AR Oktadrachm (27mm, 27.52 g). Griffin seated left, raising left foreleg; ZA and rosette to left / Quadripartite incuse square. May, Abdera, Period II, Group XX, 40 (A34/P38); Asyut 134.

  

(b) THRACO-MACEDONIAN TRIBES, Derrones. Circa 480-465 BC. AR Dodekadrachm (32mm, 35.07 g). Herdsman, in background, guiding bull right; ΔEP[PO] to right / Quadripartite incuse square. Peykov –; HPM –; Asyut 31 (same obv. die).

  

(c) THRACO-MACEDONIAN TRIBES, Derrones. Circa 480-465 BC. AR Dodekadrachm (32.5mm, 36.64 g). Herdsman, in background, guiding bull right; traces of ethnic to right / Quadripartite incuse square. Peykov –; HPM –; cf. Asyut 30–1.

  

(d) THRACO-MACEDONIAN TRIBES, Derrones. Circa 480-465 BC. AR Dekadrachm (26.5mm, 30.85 g). Two bulls, yoked and wearing fillets around neck, standing left; [Δ]ERONIKO above, wheel of cart to right / Wheel of four spokes within incuse square. Peykov A1530; Asyut 33.

  

(e) THRACO-MACEDONIAN TRIBES, Derrones. Circa 480-465 BC. AR Dekadrachm (27.5mm, 27.81 g). Two bulls, yoked and wearing fillets around neck, standing left; [Δ]ERONIKO above, wheel of cart to right / Wheel of four spokes within incuse square. Peykov A1530; Asyut 33.

  

(f) THRACO-MACEDONIAN TRIBES, Ichnai. Circa 485-470 BC. AR Oktadrachm (32mm, 28.60 g). Herdsman, wearing petasos, in background, guiding two bulls left; traces of ethnic to right / Quadripartite incuse square. Peykov A1700; Asyut 43 (same obv. die).

  

(g) THRACO-MACEDONIAN TRIBES, Ichnai. Circa 485-470 BC. AR Oktadrachm (28mm, 26.14 g). Herdsman, wearing petasos, in background, guiding two bulls left; traces of ethnic to right / Quadripartite incuse square. Peykov A1700; Asyut 40–4.

  

(h) THRACO-MACEDONIAN TRIBES, Orreskioi. Circa 480-465 BC. AR Stater (20.5mm, 7.54 g). Centaur advancing right, carrying protesting nymph / Quadripartite incuse square. Peykov A0600; Asyut 81–4.

  

(i) MACEDON, Aineia. Circa 490-480 BC. AR Stater (25.5mm, 13.48 g). Aineias, holding spear in right hand and Ankhises on left shoulder, advancing right, and Kreousa, holding Ioulos on shoulders, advancing right, head left; to left, [ИIA] above head of ram right / Quadripartite incuse square. Asyut 194 (same dies).

  

(j) MACEDON, Akanthos. Circa 500-480 BC. AR Tetradrachm (31.5mm, 15.29 g). Lion right, grasping onto and biting on back of a bull crouching left, its head raised; no ornament in exergue / Quadripartite incuse square. Desneux –; Asyut –.

  

(k) MACEDON, Akanthos. Circa 500-480 BC. AR Tetradrachm (25mm, 14.86 g). Lioness right, grasping onto and biting on back of a bull crouching right; no ornament in exergue / Quadripartite incuse square. Desneux –; Asyut 153 (same obv. die).

  

(l) MACEDON, Akanthos. Circa 500-480 BC. AR Tetradrachm (25mm, 11.85 g). Lion right, grasping onto and biting on the back of a bull crouching left, its head lowered; floral ornament in exergue / Quadripartite incuse square. Cf. Desneux 22–7; Asyut –.

  

(m) MACEDON, Akanthos. Circa 500-480 BC. AR Tetradrachm (26mm, 13.34 g). Lion right, grasping onto and biting on back of a bull crouching left, its head raised and reverted; floral ornament in exergue / Quadripartite incuse square. Cf. Desneux 43–4; Asyut 173–7.

  

(n) MACEDON, Argilos. Circa 495-478/7 BC. AR Stater (25mm, 9.77 g). Pegasos standing right / Quadripartite incuse square. Liampi Period IV, 32 (O27/R31); Asyut –.

  

(o) MACEDON, Argilos. Circa 495-478/7 BC. AR Stater (25mm, 11.31 g). Pegasos standing right / Quadripartite incuse square. Liampi Period IV, 32 (O27/R31); Asyut –.(p) MACEDON, Argilos. Circa 495-478/7 BC. AR Stater (23mm, 11.46 g). Pegasos standing left; three pellets around / Quadripartite incuse square. Liampi Period IV, – (O32/R37 [unlisted die combination]; Asyut 50 (same obv. die).

  

(q) PHOKIS, Delphi. Circa 485-475 BC. AR Tridrachm (24.5mm, 15.76 g). Two rhytons in the form of ram heads; two dolphins confronted above, ΔAΛΦ-I-KON around lower edge / Incuse square in the form of a “coffered ceiling”, each coffer ornamented with a dolphin above a palmette or spray of laurel leaves. BCD Lokris 376; Asyut 239–45.

  

(r) PHOKIS, Delphi. Circa 485-475 BC. AR Tridrachm (23mm, 15.57 g). Two rhytons in the form of ram heads; two dolphins confronted above, [Δ]AΛ[Φ-I-K]O[N] around lower edge / Incuse square in the form of a “coffered ceiling”, each coffer ornamented with a dolphin above a palmette or spray of laurel leaves. BCD Lokris 376; Asyut 239–45.

  

(s) ATTICA, Athens. Circa 500/490-485/0 BC. AR Tetradrachm (20mm, 16.47 g, 8h). Head of Athena right, wearing crested Attic helmet and earring, hair in thin rows of ringlets / Owl standing right, head facing; olive sprig to left, [A]-ΘE to right; all within incuse square. Seltman Group G; Asyut Group IV, 268–394.

  

(t) ATTICA, Athens. Circa 500/490-485/0 BC. AR Tetradrachm (21mm, 15.51 g, 8h). Head of Athena right, wearing crested Attic helmet and earring, hair in thin rows of ringlets / Owl standing right, head facing; olive sprig to left, [A]-ΘE to right; all within incuse square. Seltman Group G; Asyut Group IV, 268–394.

  

(u) ATTICA, Athens. Circa 500/490-485/0 BC. AR Tetradrachm (20.5mm, 14.89 g, 5h). Head of Athena right, wearing crested Attic helmet and earring, hair in thin rows of ringlets / Owl standing right, head facing; olive sprig to left, AΘE to right; all within incuse square. Seltman Group G; Asyut Group IV, 268–394.

  

(v) ATTICA, Athens. Circa 500/490-485/0 BC. AR Tetradrachm (21mm, 14.85 g, 11h). Head of Athena right, wearing crested Attic helmet and earring, hair in thin rows of ringlets / Owl standing right, head facing; olive sprig to left, A-Θ[E] to right; all within incuse square. Seltman Group G; Asyut Group IV, 268–394.

  

(w) ATTICA, Athens. Circa 500/490-485/0 BC. AR Tetradrachm (21mm, 15.05 g, 12h). Head of Athena right, wearing crested Attic helmet and earring, hair in thin rows of ringlets / Owl standing right, head facing; olive sprig to left, [A]-ΘE to right; all within incuse square. Seltman Group G; Asyut Group IV, 268–394.

  

(x) CORINTHIA, Corinth. Circa 500-480 BC. AR Stater (18mm, 6.78g, 7h). Pegasos flying left; koppa below / Head of Athena right, wearing Corinthian helmet and pearl necklace, within incuse square. Ravel Period II, Class 1 (unlisted dies); Asyut 566–84.

  

(y) DYNASTS of LYCIA. Kuprilli. Circa 480-440 BC. AR Stater (18.5mm, 8.96 g). Boar standing left / Triskeles; KOΠ-P-ΛΛE around; all in dotted square within incuse square. Mørkholm & Zahle –; Asyut –; Falghera 107.

  

(z) KYRENAIKA, Kyrene. Circa 500-480 BC. AR Tetradrachm (22mm, 15.34 g, 6h). Silphion plant to left; to right, silphion fruit above and below head of lion right / Head of eagle left; turtle to lower left; all in dotted square within incuse square. Asyut 819–22 (same dies); Zagazig 249 (same dies).

  

The following coin, of much later date than all the other contents of the hoard, must be considered an intrusion:

  

(aa) ATTICA, Athens. Circa 454-404 BC. AR Tetradrachm (23.5mm, 12.53 g, 10h). Head of Athena right, wearing earring, necklace, and crested Attic helmet decorated with three olive leaves over visor and a spiral palmette on the bowl / Owl standing right, head facing; olive sprig and crescent to left, AΘE to right; all within incuse square. Kroll 8; Asyut –.

  

. Average Fine to VF, toned, water-worn surfaces. Twenty-seven (27) coins in lot.

  

CNG is pleased to present this hoard of 27 Greek coins – The Ghazzat Hoard – found in the sea off the coast of Gaza in the 1960s. The coins have been consigned by the Tarazi family, who acquired the coins immediately after they were found. In recognition of the significance of this hoard, the Tarazi family has requested that the coins be sold as one lot, in order that the coins can be kept together for further study and the benefit of scholarship. The family has retained two coins (two Delphi tridrachms, out of a total of four in the hoard) as family keepsakes. Thus, the present offering consists of 27 coins out of a total of 29 that comprised the complete hoard.

  

Khader Joseph Tarazi, who passed away in 2014, was a prominent member of the Palestinian Christian community in Gaza. He was the owner of a gold and metal shop, called Al-Tarazi, in downtown Gaza, and he was known as a buyer of coins and antiquities.

  

Mr. Tarazi’s daughter, Rawia Khader Tarazi, has related the history of the hoard:

  

My father had a big passion for collecting…. He loved antiques from all periods…. These pieces [The Ghazzat Hoard] came from a fisherman called Haj Salama and my father bought all the pieces. [Haj Salama] had a boat and stand at the fish market, Hesbt El Samk on el Bahr Street… [My father] knew they were important and only until my son looked at the Internet a few years ago we realized that they are extremely important.

  

On 5 December 1967, Mr. Tarazi deposited the Coins for safekeeping with Penyot Khair, the priest at St. Porphyrius Church of Gaza (within the Greek Orthodox Patriarchate of Jerusalem). The church acted as a repository for valuables and was regularly used by the community for safekeeping. Mrs. Tarazi, who was six years old at the time, recalls the circumstances:

  

The Christian community was always a minority and the Church was responsible for handling all Christian affairs and it was common to keep valuable pieces in the Church. There were no banks or safe places to keep items. The times were difficult and not secure. Many times we would not be allowed to go outside after 3PM or 7PM or sometimes for the whole day. My father would travel a lot and leave us alone and this was the safest place to store our valuables.

  

The coins were left with the Church from 1967 until 2005. On 2 March 2005, the coins were released to Mrs. Tarazi by the Greek Orthodox Patriarchate of Jerusalem and were collected from St. Porphyrius Church. The family recognized the significance of the coins while Mr. Tarazi was still alive and had intended to have the hoard published. Mrs. Tarazi adds:

  

We are very thankful to the Orthodox Church of Gaza for supporting us and all the Christian community. My father left us many things before he died last year and he had many hopes for these coins and unfortunately we are sad that he will not be able to see them published by academics… and sold to a collector or museum.

  

The hoard itself includes a remarkable variety of types from different areas of the Greek world. The composition is parallel to the Asyut Hoard, which contained many of the same or related issues. The closure date for the Ghazzat Hoard (ignoring the single late 5th century Athens tetradrachm that must be an intrusion) appears to be circa 480-475 BC, around the same time as Asyut. The Ghazzat and Asyut Hoards together, along with other famous hoards such as Zagazig, may now be considered to illustrate the extent of trade in the eastern Mediterranean in the early 5th century, although the differences in these hoards may also be informative. For example, Ghazzat is lacking the Aegina issues that made up more than 10% of both Asyut and Zagazig. A detailed study of the Ghazzat Hoard may not only increase our understanding of trade patterns but also contribute to the refinement of dating for these hoards and their contents.

  

CNG is most grateful to Archbishop Alexios of St. Porphyrius Church in Gaza, in the Greek Orthodox Patriarchate of Jerusalem, for searching the Church archives and providing supporting documentation and photographs. Copies of the Church documents provided by Archbishop Alexios will be provided to the purchaser of the lot and are available to interested bidders by request prior to the auction.

 

CNGTritonXIX, 82

I never plan my churchcrawling to see anything in particular I have no idea what I will see when I go to visit a church, I do no research beforehand, instead prefer to let my impressions lead me to take shots.

 

It has served me well.

 

So, in planning a day out, I will look on Google maps, find churches to visit and come up with a plan, but it rarely perfect. Like last weekend, when I planned the day, I failed to include Cobham.

 

Thankfully, the lady at Meopham said I should go, look at the brasses and eat at the Leather Bottle opposite.

 

Good advice.

 

Cobham is a little way of the busy A2 as that road nears London. It has eight lanes and is usually a racetrack, when not jammed. Cobham is signposted, you might think it is a suburb of Gravesend.

 

But it is an attractve village, all timber framed houses and pubs, with a huge church on the hill overlooking the main road passing through the village.

 

We did park at the pub, and I walked up the hill to the church, which was open, its huge and grand interior opening up before me, and looking down the nave I could see the tomb in the middle of the chancel, with the pavement of 17 fine brasses laid out before it.

 

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In a county with more memorial brasses than any other, Cobham takes pride of place, with a set of nineteen, the majority of which have been grouped together in the chancel. The church consists of a thirteenth-century chancel, and fourteenth-century nave, aisles and west tower. In 1362 the church was refounded as a college by Sir John de Cobham, and the medieval domestic buildings survive to the south of the church. The south wall of the chancel displays several items of interest. There is a fine double piscina which has been moved further west of its original position. The latter is now occupied by an elaborate fourteenth-century piscina, with a finely wrought canopy of three arches and a parapet of quatrefoils and leaves. Next to it is a slightly plainer sedilia of three equal arches. The last feature of note is the stairway in the south-east corner of the chancel which led to a gallery over the altar - a unique feature in Kent. In the centre of the chancel is the alabaster table tomb of Sir George Brooke (d. 1558). It was badly damaged when a beam fell on it in the eighteenth century and is much restored. In front of the monument are sixteen of the medieval brasses, brought here from other parts of the church, the most interesting of which are: Sir John de Cobham (d. 1407), founder of the college, who is seen holding a lovely spired church in his hands; Sir Nicholas Hawkberk (d. 1407) - a super visor hinges from his face; William Tanner (d. 1418) the first master of the collegiate foundation.

 

www.kentchurches.info/church.asp?p=Cobham

 

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COBHAM.

NORTHWARD from Cookstone lies Cobham, a very small part of which is within the hundred of Hoo.

 

THE PARISH of Cobham is rather an unfrequented place, not having any road of traffic through it. It is a healthy and rather a pleasant situation, tho' the woods and foliage in Cobham-park give it in general a gloomy appearance; it extends about two miles and a half from east to west, and a mile and a half from north to south; it contains about two thousand nine hundred and fifty acres of land, seventy houses, exclusive of the college, about seven hundred and sixty inhabitants. Cobham park, having the mansion of Cobham-hall situated in a vale within it, contains the greatest part of the parish; on an eminence in the park, about a mile from the house, is a costly mausoleum, built pursuant to the will of the late earl, as a burial place for himself and family, which being finished, his body, which was deposited in the church, was brought hither, and laid in it. The building is a conspicuous object to a considerable distance round it. It stands on Williams's-hill, on a spot of ground where it is said there was once a chapel. This elegant structure is octangular, built of Portland stone, the columns at each angle supporting a sarcophagus, the top terminating with a quadrangular pyramid over the vault, which has sixteen recesses or burial places in it, besides those for the late earl and his countess; there is a chapel elegantly sitted up, the windows of which are of stained glass, and ornamented with Brocotello marble. The soil is various; strong good mould, chalk, and some gravel, and is in general accounted a good wheat land. The village is situated on high ground, in the south west part of the parish, having the church within it, from which there is a most extensive view southwestward over the country; adjoining to the church yard is Cobham college, and at the west end of the street the parsonage, the property and residence of Mr. Pemble. At a small distance further is the estate of Outlets, and at the western boundary of the parish the manor of Henhurst; Cobham mount is situated about a quarter of a mile's distance from the Shinglewell road, which runs along the northern side of this parish, by the pales of the park. The northeast parts adjoining Cobham-park, formerly called the out park grounds, are covered with coppice woods.

 

The antient Roman road, or Watling-street-way, shews itself very plainly from Shinglewell hither, in its way to Rochester, with the hedges standing on it, sometimes on the right and sometimes on the left of the present road, and at other times falling in with it. It goes on to Cobham-park, where the pales seem to stand on it for some little space, soon after which it leaves them, as may be seen in the passage out of the north gate of the park, where the way crosses it, from thence it runs into a thick wood, where it is not to be followed. At the north west boundary of this parish, adjoining the above road, is a water, called St. Thomas's-well, probably from the use made of it by St. Thomas Becket in his journeyings through these parts.

 

Our HERBALISTS have taken notice of the following scarce plants, growing in this parish, viz.

 

Pneumonanthe, Calathian violet.

 

Trachelium majus, blue and also white Canterbury bells, found under Cobham park pales, in the road from Shinglewell to Rochester.

 

Chamæpitys, ground pine of several sorts.

 

Tragoriganum, goats marjorom, or organy, near Cobham house.

 

Lamium luteum etiam rubrum, the yellow archangel, as also the red, found in Cobham woods.

 

Lautana five viburnum, the wayfaring tree. (fn. 1)

 

¶Narcissus sylvestris pallidus calyce luteo, the wild English daffodil, observed by Mr. Thorpe of Bexley, in a moist place or two in Cobham park.

 

COBHAM is within the ECCLESIASTICAL JURISDICTION of the diocese and deanry of Rochester. The church, which is dedicated to St. Mary Magdalen, is a handsome spacious building, consisting of three isles and a large chancel, and has a good tower at the west end of it, with a ring of bells.

 

¶Among other monuments and inscriptions in it, in the middle of the chancel is a most noble monument of white marble, on which lie the essigies of Sir George Brooke lord Cobham, governor of Calais, K. G. and his wife, in full proportion; the figures and names, of their children, ten sons and four daughters, were likewise cut in marble round it; he died in 1558. This fine piece of sculpture seems once to have had a canopy of marble over it, which, with the pillars that supported it, and many pieces of the figures, now lie broken and scattered upon the tomb. It was erected by his son, Sir Wm. Brooke, in 1561, arms, Brooke quartering Cobham, and seven other coats within the garter. Almost the whole of the pavement of this chancel is covered with the gravestones of the family of Cobham and Brooke, with several of the brasses remaining on them, though so very loose, that in all probability they will soon be purloined, as numbers of the same sort were by some workmen a few years ago. Those which remain are as follows: a brass plate and figure, and inscription in French, in very antient capitals, cut round the edge of the stone, for dame Joan de Cobham; a brass plate and figure in armour, with a like inscription, south of the former, for Thomas de Cobham, and for Maud, the wife of Sir Thomas Cobeham, who died in 13 3 Richard II. another of the like sort, south of the last, with the figure of a man in armour, holding a church in his hands, for John de Cobham, founder of this place. On another, south of the former, on brass, on a chevron three lions rampant, and the same impaling three roundles, a file of three points in chief, and the figure of a woman, and round the verge of the stone, a French inscription in brass, for Margaret de Cobham, daughter of the earl of Devonshire, wife of the lord of Cobham, builder of this place, obt. 1395. In like manner with the last, are the figures of two women, for dame Maud de Cobham, 13 the rest lost; south of the last a brass plate, with the figure of a man in armour, and arms of Cobham as above, and inscription round the verge of the stone, in French, for John de Cobham, ob. 1390; westward of this, on brass plates, are the figures of a man and woman, eight sons and ten daughters, and round the verge of the stone an inscription in brass, for Sir John Brooke, baron of Cobham, and Margaret his wife, daughter of Edward Nevile, lord of Burgavenny; he died in 1506, she died in 1500; arms, Cobham as above, impaling Nevile with quarterings; north of the former, brass and figure of a man in armour, and round the verge in brass, an inscription for Sir Nicholas Hawberk, husband of Joan lady Cobham, heir of John lord Cobham, founder of this college; he died at the castle of Cowling, in 1407; underneath the figure of a child, and inscription, for John their son; another, north of the last, and brass, with the figure of a woman, six sons, and four daughters, for Joan lady Cobham, wife of Sir Reginald Braybrooke, ob. 1433; arms, Cobham as above, with impalements and quarterings. Northward of the last, on brass, the figure of a man in armour, and round the verge and inscription in brass for Sir Reginald Braybrook, husband of Joan lady Cobham; he died at Middleburgh in Flanders, in 1405; on the same stone the figure of a child, and inscriptions for Reginald and Robert, their sons; northward of the former, the figures of a man in armour, his wife, five sons, and six daughters, and round the verge, in brass, an inscription for Sir Thomas Brooke, lord Cobham, and kinsman and heir of Sir Richard Beauchamp; he married first Dorothy, daughter of Sir Henry Haydon, by whom he had seven sons and six daughters; and secondly Dorothy Fowthewel, widow; and thirdly Elizabeth Hart; by neither of whom he had issue, ob. 1529, arms quarterly, 1st, on a chevron, a lion rampant, crowned; 2d, Cobham as above; 3d, seven mascles, three, three, and one; 4th, on a fess between three leopards heads an annulet. A brass plate for John Sproltle, master of this college, ob. 1498; on brass the figure of a man, and these arms, on a chevron three cross croslets bottone, in the dexter chief a star, for Ranf. de Cobham, esq. of Kent, who died in 1402; a brass plate and figure for William .......... master of this college, obt. 14. another like for Wm. Tanner, first master of it, ob. 1418. A stone and inscription for Tho. Webb, esq. secretary to James Stuart duke of Richmond, ob. 1649. In the nave a brass figure for master John Gladwyn, master of this college. In the north isle, a brass for John Gery, fellow of this college, obt. 1447; a brass, on a chevron between three trefoils as many annulets, and inscription for several of the Claverings; in the nave, now almost worn out, an inscripition for Alice, daughter of Nicholas Harpur, esq. first wife of William .......... and late to Edmond .......... There is a vault in this church, which belonged to the family of Hayes, of this parish, and being full, another was granted to them in the church yard, by the good will of the parishioners. Against the wall of the church on the outside, on the east side of the porch, is a small figure cut in stone, about two feet high, of a man to his waist, and under it an inscription, to the memory of one Robert Hoth, but the date is obliterated, and the whole of it in so perishing a condition, that a few years will entirely destroy it.

 

www.british-history.ac.uk/survey-kent/vol3/pp404-442

Chitra, also spelled as Citra, is an Indian genre of art that includes painting, sketch and any art form of delineation. The earliest mention of the term Chitra in the context of painting or picture is found in some of the ancient Sanskrit texts of Hinduism and Pali texts of Buddhism

 

NOMENCLATURE

Chitra (IAST: Citra, चित्र) is a Sanskrit word that appears in the Vedic texts such as hymns 1.71.1 and 6.65.2 of the Rigveda. There, and other texts such as Vajasaneyi Samhita, Taittiriya Samhita, Satapatha Brahmana and Tandya Brahmana, Chitra means "excellent, clear, bright, colored, anything brightly colored that strikes the eye, brilliantly ornamented, extraordinary that evokes wonder". In the Mahabharata and the Harivamsa, it means "picture, sktech, dilineation", and is presented as a genre of kala (arts). Many texts generally dated to the post-4th-century BCE period, use the term Chitra in the sense of painting, and Chitrakara as a painter. For example, the Sanskrit grammarian Panini in verse 3.2.21 of his Astadhyayi highlights the word chitrakara in this sense. Halls and public spaces to display paintings are called chitrasalas, and the earliest known mention of these are found in the Ramayana and the Mahabharata.

 

A few Indian regional texts such as Kasyapa silpa refer to painting by others words. For example, abhasa – which literally means "semblance, shining forth", is used in Kasyapa-shilpa to mean as a broader category of painting, of which chitra is one of three types. The verses in section 4.4 of the Kasyapa-silpa state that there are three types of images – those which are immovable (walls, floor, terracota, stucco), movable, and those which are both movable-immovable (stone, wood, gems).[5] In each of these three, states Kasyapa-shipa, are three classes of expression – ardhacitra, citra, and citra-abhasa. Ardhacitra is an art form where a high relief is combined with painting and parts of the body is not seen (it appears to be emerging out of the canvas). The Citra is the form of picture artwork where the whole is represented with or without integrating a relief. Citrabhasha is the form where an image is represented on a canvas or wall with colors (painting). However, states Commaraswamy, the word Abhasa has other meanings depending on the context. For example, in Hindu texts on philosophy, it implies the "field of objective experience" in the sense of the intellectual image internalized by a person during a reading of a subject (such as an epic, tale or fiction), or one during a meditative spiritual experience.

 

In some Buddhist and Hindu texts on methods to prepare a manuscript (palm leaf) or a composition on a cloth, the terms lekhya and alekhya are also used in the context of a chitra. More specifically, alekhya is the space left while writing a manuscript leaf or cloth, where the artist aims to add a picture or painting to illustrate the text.

 

HISTORY

The earliest explicit reference to painting in an Indian text is found in verse 4.2 of the Maitri Upanishad where it uses the phrase citrabhittir or "like a painted wall". The Indian art of painting is also mention in a number of Buddhist Pali suttas, but with the modified spelling of Citta. This term is found in the context of either a painting, or painter, or painted-hall (citta-gara) in Majjhima Nikaya 1.127, Samyutta Nikaya 2.101 and 3.152, Vinaya 4.289 and others. Among the Jain texts, it is mentioned in Book 2 of the Acaranga Sutra as it explains that Jaina monk should not indulge in the pleasures of watching a painting.

 

The Kamasutra, broadly accepted to have been complete by about the 4th-century CE, recommends that the young man should surprise the girl he courts with gifts of color boxes and painted scrolls. The Viddhasalabhanjika – another Hindu kama- and kavya–text uses chitra-simile in verse 1.16, as "pictures painted by the god of love, with the brush of the mind and the canvas of the heart".

 

The nature of a chitra (painting), how the viewer's mind projects a two dimensional artwork into a three dimensional representation, is used by Asanga in Mahayana Sutralamkara – a 3rd to 5th-century Sanskrit text of the Mahayana Buddhist tradition, to explain "non-existent imagination" as follows:

 

Just as in a picture painted according to rules, there are neither projections nor depressions and yet we see it in three dimensions, so in the non-existent imagination there is no phenomenal differentiation, and yet we behold it.

— Mahayana Sutralamkara 13.7, Translated in French by Sylvain Levi

 

According to Yoko Taniguchi and Michiyo Mori, the art of painting the caves at the c. 6th-century Buddhas of Bamiyan site in Afghanistan, destroyed by the Taliban Muslims in the late 1990s, were likely introduced to this region from India along with the literature on early Buddhism.

 

TEXTS

There are many important dedicated Indian treatises on chitra. Some of these are chapters within a larger encyclopedia-like text. These include:

 

Chitrasutras, chapters 35–43 within the Hindu text Vishnudharmottara Purana (the standard, and oft referred to text in the Indian tradition)

Chitralaksana of Nagnajit (a classic on classical painting, 5th-century CE or earlier making it the oldest known text on Indian painting; but the Sanskrit version has been lost, only version available is in Tibet and it states that it is a translation of a Sanskrit text)

Samarangana Sutradhara (mostly architecture treatise, contains a large section on paintings)

Aparajitaprccha (mostly architecture treatise, contains a large section on paintings)

Manasollasa (an encyclopedia, contains chapters on paintings)

Abhilashitartha chinatamani

Sivatatva ratnakara

Chitra Kaladruma

Silpa ratna

Narada silpa

Sarasvati silpa

Prajapati silpa

Kasyapa silpa

 

These and other texts on chitra not only discuss the theory and practice of painting, some of them include discussions on how to become a painter, the diversity and the impact of a chitra on viewers, of aesthetics, how the art of painting relates to other arts (kala), methods of preparing the canvas or wall, methods and recipes to make color pigments. For example, the 10th-century Chitra Kaladruma presents recipe for making red color paint from the resin of lac insects. Other colors for the historic frescoes found in India, such as those in the Ajanta Caves, were obtained from nature. They mention earthy and mineral (inorganic) colorants such as yellow and red ochre, orpigment, green celadonite and ultramarine blue (lapis lazuli). The use of organic colorants prepared per a recipe in these texts have been confirmed through residue analysis and modern chromatographic techniques.

 

THEORY

The Indian concepts of painting are described in a range of texts called the shilpa shastras. These typically begin by attributing this art to divine sources such as Vishvakarma and ancient rishis (sages) such as Narayana and Nagnajit, weaving some mythology, highlighting chitra as a means to express ideas and beauty along with other universal aspects, then proceed to discuss the theory and practice of painting, sketching and other related arts. Manuscripts of many these texts are found in India, while some are known to be lost but are found outside India such as in Tibet and Nepal. Among these are the Citrasutras in the 6th-century Visnudharmottara Purana manuscripts discovered in India, and the Citralaksana manuscript discovered in Tibet (lost in India). This theory include early Indian ideas on how to prepare a canvas or substrate, measurement, proportion, stance, color, shade, projection, the painting's interaction with light, the viewer, how to captivate the mind, and other ideas.

 

According to the historic Indian tradition, a successful and impactful painting and painter requires a knowledge of the subject – either mythology or real life, as well as a keen sense of observation and knowledge of nature, human behavior, dance, music, song and other arts. For example, section 3.2 of Visnudharmottara Purana discusses these requirements and the contextual knowledge needed in chitra and the artist who produces it. The Chitrasutras in the Vishnudharmottara Purana state that the sculpture and painting arts are related, with the phrase "as in Natya, so in Citra". This relationship links them in rasa (aesthetics) and as forms of expression.

 

THE PAINTING

A chitra is a form of expression and communication. According to Aparajitaprccha – a 12th-century text on arts and architecture, just like the water reflects the moon, a chitra reflects the world. It is a rupa (form) of how the painter sees or what the painter wants the viewer to observe or feel or experience.

 

A good painting is one that is alive, breathing, draws in and affects the viewer. It captivates the minds of viewers, despite their diversity. Installed in a sala (hall or room), it enlivens the space.

 

The ornaments of a painting are its lines, shading, decoration and colors, states the 6th-century Visnudharmottara Purana. It states that there are eight gunas (merits, features) of a chitra that the artist must focus on: posture; proportion; the use of the plumb line; charm; detail (how much and where); verisimilitude; kshaya (loss, foreshortening) and; vrddhi (gain). Among the dosas (demerits, faults) of a painting and related arts, states Chitrasutra, are lines that are weak or thick, absence of variety, errors in scale (oversized eyes, lips, cheeks), inconsistency across the canvas, deviations from the rules of proportion, improper posture or sentiment, and non-merging of colors.

 

LIMBS OF THE PAINTING

Two historical sets called "chitra anga", or "limbs of painting" are found in Indian texts. According to the Samarangana Sutradhara – an 11th-century Sanskrit text on Hindu architecture and arts, a painting has eight limbs:

 

Vartika – manufacture of brushes

Bhumibandhana – preparation of base, plaster, canvas

Rekhakarma – sketching

Varnakarma – coloring

Vartanakarma – shading

lekhakarana – outlining

Dvikakarma – second and final lining

Lepyakarma – final coating

 

According to Yashodhara's Jayamangala, a Sanskrit commentary on Kamasutra, there are sadanga (six limbs)[note 5] in the art of alekhyam and chitra (drawing and painting):

 

Rupa-bhedah, or form distinction; this requires a knowledge of characteristic marks, diversity, manifested forms that distinguish states of something in the same genus/class

Pramanani, or measure; requires knowledge of measurement and proportion rules (talamana)

Bhava yojanam, or emotion and its joining with other parts of the painting; requires understanding and representing the mood of the subject

Lavanya yojanam, or rasa, charm; requires understanding and representing the inner qualities of the subject

Sadrsyam, or resemblance; requires knowledge of visual correspondence across the canvas

Varnika-bhanga or color-pigment-analysis; requires knowledge how colors distribute on the canvas and how they visually impact the viewer.

 

These six limbs are arranged stylistically in two ways. First as a set of compound (Rupa-bhedah and Varnika-bhanda), a set of joining (middle two yojnam), and a set of single words (Pramanani and Sadrsyam). Second, states Victor Mair, the six limbs in this Hindu text are paired in a set of differentiation skills (first two), then a pair of aesthetic skills, and finally a pair of technical skills. These limbs parallel the 12th-century Six principles of Chinese painting of Xie He. {refn|group=note|The Hua Chi of Teng Ch'un, a 12th-century Chinese text, mentions the Buddhist temple of Nalanda with frescoes about the Buddha painted inside. It states that the Indian Buddhas look different from those painted by Chinese, as the Indian paintings have Buddha with larger eyes, their ears are curiously stretched and the Buddhas have their right shoulder bare. It then states that the artists first make a drawing of the picture, then paint a vermilion or gold colored base. It also mentions the use of ox-glue and a gum produced from peach trees and willow juice, with the artists preferring the latter. According to Coomaraswamy, the ox-glue in the Indian context mentioned in the Chinese text is probably the same as the recipe found in the Sanskrit text Silparatna, one where the base medium is produced from boiling buffalo skin in milk, followed by drying and blending process.

 

The six limbs in Jayamangala likely reflect the earliest and more established Hindu tradition for chitra. This is supported by the Chitrasutras found in the Vishnudharmottara Purana. They explicitly mention pramanani and lavanya as key elements of a painting, as well as discuss the other four of the six limbs in other sutras. The Chitrasutra chapters are likely from about the 4th or 5th-century. Numerous other Indian texts touch upon the elements or aspects of a chitra. For example, the Aparajitaprccha states that the essential elements of a painting are: citrabhumi (background), the rekha (lines, sketch), the varna (color), the vartana (shading), the bhusana (decoration) and the rasa (aesthetic experience).

 

THE PAINTER

The painter (chitrakara, rupakara) must master the fundamentals of measurement and proportions, state the historic chitra texts of India. According to these historic texts, the expert painter masters the skills in measurement, characteristics of subjects, attributes, form, relative proportion, ornament and beauty, states Isabella Nardi – a scholar known for her studies on chitra text and traditions of India. According to the Chitrasutras, a skilled painter needs practice, and is one who is able to paint neck, hands, feet, ears of living beings without ornamentation, as well as paint water waves, flames, smoke, and garments as they get affected by the speed of wind. He paints all types of scenes, ranging from dharma, artha and kama. A painter observes, then remembers, repeating this process till his memory has all the details he needs to paint, states Silparatna. According to Sivatattva Ratnakara, he is well versed in sketching, astute with measurements, skilled in outlining (hastalekha), competent with colors, and ready to diligently mix and combine colors to create his chitra. The painter is a creative person, with an inner sense of rasa (aesthetics).

 

THE VIEWER

The painter should consider the diversity of viewers, states the Indian tradition of chitra. The experts and critics with much experience with paintings study the lines, shading and aesthetics, the uninitiated visitors and children enjoy the vibrancy of colors, while women tend to be attracted to the ornamentation of form and the emotions. A successful painter tends to captivate a variety of minds. A painter should remember that the visual and aesthetic impact of a painting triggers different responses in different audiences.

 

The Silparatna – a Sanskrit text on the arts, states that the painting should reflect its intended place and purpose. A theme suitable for a palace or gateway is different from that in a temple or the walls of a home. Scenes of wars, misery, death and suffering are not suitable paintings within homes, but these can be important in a chitrasala (museum with paintings). Auspicious paintings with beautiful colors such as those that cheer and enliven a room are better for homes, states Silparatna.

 

PRACITICE

According to the art historian Percy Brown, the painting tradition in India is ancient and the persuasive evidence are the oldest known murals at the Jogimara caves. The mention of chitra and related terms in the pre-Buddhist Vedic era texts, the chitra tradition is much older. It is very likely, states Brown, the pre-Buddhist structures had paintings in them. However, the primary building material in ancient India was wood, the colors were organic materials and natural pigments, which when combined with the tropical weather in India would naturally cause the painting to fade, damage and degrade over the centuries. It is not surprising, therefore, that sample paintings and historic evidence for chitra practice are unusual. The few notable surviving examples of chitra are found hidden in caves, where they would be naturally preserved a bit better, longer and would be somewhat protected from the destructive effects of wind, dust, water and biological processes.

Some notable, major surviving examples of historic paintings include:

 

Murals at Jogimara cave (eight panels of murals, with a Brahmi inscription, 2nd or 1st century BCE, Hindu), oldest known ceiling paintings in India in remote Ramgarh hills of northern Chhattisgarh, below on wall of this cave is a Brahmi inscription in Magadhi language about a girl named Devadasi and a boy named Devadina (either they were lovers and wrote a love-graffiti per one translation, or they were partners who together converted natural caves here into a theatre with painted walls per another translation)

 

Mural at Sitabhinji Group of Rock Shelters (c. 400 CE Ravanachhaya mural with an inscription, near a Shiva temple in remote Odisha, a non-religious painting), the oldest surviving example of a tempera painting in eastern states of India

 

Murals at Ajanta caves (Jataka tales, Buddhist), 5th-century CE, Maharashtra

Murals at Badami Cave Temples (Hindu), 6th-century CE, Karnataka (secular paintings along with one of the earliest known painting of a Hindu legend about Shiva and Parvati inside a Vaishnava cave)

Murals at Bagh caves (Hallisalasya dance, Buddhist or Hindu), Madhya Pradesh

Murals at Ellora caves (Flying vidyadharas, Jain), Maharashtra

Frescoes at Sittanavasal cave (Nature scenes likely representing places of Tirthankara sermons, Jain), Tamil Nadu

Frescoes at Thirunadhikkara cave temple (Flowers and a woman, likely a scene of puja offering to Ganesha, another of Vishnu, Hindu), Travancore region, Kerala-Tamil Nadu

Paintings at the Brihadisvara temple (Dancer, Hindu), Tamil Nadu

Manuscript paintings (numerous states such as Gujarat, Kashmir, Kerala, Odisha, Assam; also Nepal, Tibet; Buddhist, Jain, Hindu

Vijayanagara temples (Hindu), Karnataka

Chidambaram temple (Hindu), Tamil Nadu

Chitrachavadi (Hindu, a choultry–mandapa near Madurai with Ramayana frescoes)

Pahari paintings (Hindu), Himachal Pradesh and nearby regions

Rajput paintings (Hindu), Rajasthan

Deccan paintings (Hindu, Jain)

Kerala paintings (Hindu)

Telangana paintings (Hindu)

Mughal paintings (Indo-Islamic)

 

CONTEMPORARY CULTURE

Kalamkari (Hindu)

Pattas (Jain, Hindu)

 

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

26/11/16 #1426. Sunny, misty and cloudy at various stages in and around the Adur Valley today

Symi, also transliterated as Syme or Simi (Greek: Σύμη), is a Greek island and municipality. It is mountainous and includes the harbour town of Symi and its adjacent upper town Ano Symi, as well as several smaller localities, beaches, and areas of significance in history and mythology. Symi is part of the Rhodes regional unit.

 

The economy of Symi was traditionally based on the shipbuilding and sponge industries. The population reached 22,500 at its peak during that period. Symi's main industry is now tourism, and its permanent population has declined to 2,500, with a larger population during the summer.

 

Symi island seen from above, with Turkey in the background

Geographically, Symi is part of the Dodecanese island chain, located about 41 kilometres (25 miles) north-northwest of Rhodes (and 425 km (264 mi) from Piraeus, the port of Athens), with 58.1 square kilometres (22.4 sq mi) of mountainous terrain. Its nearest land neighbors are the Datça and Bozburun peninsulas of Muğla Province in Turkey. Its interior is dotted with small valleys, and its coastline alternates between rocky cliffs and beaches, and isolated coves. Its main town, located on the northeast coast, is also named Symi and consists of the lower town around the harbour, typically referred to as Yialos, and the upper town is called Horio or Ano Symi. Other inhabited localities are Pedi, Nimborio, Marathounda and Panormitis. Panormitis is the location of the island's famous monastery which is visited by people from all over the world, and many Greeks pay homage to St Michael of Panormitis each year. The island has 2,580 inhabitants, mostly engaged in tourism, fishing, and trade. In the tourist season which lasts from Easter until Panormitis Day in early November, tourists and day-trippers increase the number of people on the island to as much as 6000.In addition to its many historical sites, the island's isolated beaches, many reachable only with small boats, are popular with tourists. The Municipality of Sými includes the uninhabited offshore islets of Gialesíno, Diavátes, Kouloúndros, Marmarás, Nímos, Sesklío, and Chondrós. Its total land area is 65.754 square kilometres (25.388 sq mi)

 

In Greek mythology, Symi is reputed to be the birthplace of the Charites and to take its name from the nymph Syme (in antiquity the island was known as Aigli and Metapontis), though Pliny the Elder and some later writers claimed that the name was derived from scimmia "a monkey". In Homer's Iliad the island is mentioned as the domain of King Nireus, who fought in the Trojan War on the side of the Greeks. Thucydides writes that during the Peloponnesian War there was a Battle of Syme near the island in January, 411 BC, in which an unspecified number of Spartan ships defeated a squadron of Athenian vessels. Little was known about the island until the 14th century, but archaeological evidence indicates that it was continuously inhabited, and ruins of citadels suggest that it was an important location. It was first part of the Roman Empire and then the Byzantine Empire,[8] until its conquest by the Knights of St. John in 1309.

 

This conquest, fueled by the Knights' interest in shipping and commerce, launched what was to be a period of several centuries of prosperity for Symi, as its location amidst the Dodecanese made it an important waypoint for trade until the advent of steam-powered shipping in the 19th century. The island was conquered from the Knights by the Ottoman Empire in 1522 (along with nearby Rhodes) but it was allowed to retain many of its privileges, so its prosperity continued virtually uninterrupted. Under the Ottomans the island was called Sömbeki. Symi was noted for its sponges which provided much of its wealth. It attained the height of its prosperity in the mid 19th century, and many of the peculiarly colorful neoclassical mansions covering the slopes near the main city date from that period. Although Symiots took part in the Greek War of Independence of 1821–1829, it was left out of the new Greek state when its borders were drawn up and so remained under Ottoman rule.

 

The island, along with the rest of the Dodecanese, changed hands several times in the 20th century: in 1912 the Dodecanese declared independence from the Ottomans as the Federation of the Dodecanese Islands, though they were almost immediately occupied by Italy. The island was formally ceded to Italy in 1923, and on 12 October 1943 it was occupied by the Nazis. At the end of World War II, the surrender of German forces in the region took place on Symi to the British and the island was subject to three years of occupation by them as a result. Symi was finally rejoined with Greece in 1948.

 

The island has become a haven for tourists from abroad, especially British and Italians, and is now the permanent home of about 120 non-Greek residents, some 50 of whom are British. The influx of tourists has led to the restoration of a great number of homes (many of which were destroyed during World War II); these restorations, by law, have to conform to "guidelines laid down by the Greek culture ministry's Archaeological Service." Between 1998 and 2006, it is estimated that the price of a "ruin" on Symi increased fivefold. The growing population of British and other expatriates has led to demographic as well as political changes, since EU citizens are allowed to vote in local elections and have attempted to exert influence on the island's politics. Opinions on whether this is a sign of growing integration differ.

 

There has been considerable restoration of many houses in Symi in the past decade, by architects including Haris A. Kalligas and Anastasia Papaioannou, both winners of the Europa Nostra Awards for their work on Symi and elsewhere in Greece.

    

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01/06/2017 #1613. A very pleasant evening to spend among the Common Blue Butterflies up on Mill Hill