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White Hart Hotel (former), Market Place, Spalding, Lincolnshire.
A facade of two builds - mid C18 & late C18.
A c1500 timber-framed core; stuccoed façade.
Grade ll* listed.
Now the Shanghai Garden Restaurant (2015).
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WHITE HART HOTEL, MARKET PLACE
Grade II* Listed
List Entry Number: 1063953
Details
In the entry for :
MARKET PLACE 1. 5313 (North Side) TF 2421 1/99 29.12.50 White Hart Hotel (including former No 20)
II
The address, the description and the grade shall be amended to read:
TF 2421 SPALDING MARKET PLACE
722-0/1/99 White Hart Hotel
GV II*
Hotel. c1500 core with facade of 2 builds: Mid C18 and late C18. Timber-framed core; stuccoed facade; Welsh slate roofs. Facade of 3 storeys and 7 bays plus 2 bays to right of 2 storeys and attic but of similar overall height: Complex range of various builds set around courtyard to rear. 7-bay part is late C18: raised quoins, floor-bands, architraved windows with projecting sills. Ground floor windows boarded-up at time of survey; carriage entrance to bays 4 and 5 with basket arch covered by Doric porch having incomplete entablature. 1st floor has 12-pane sashes (some boarded-up). Blind windows to false 2nd-floor windows set beneath a corniced parapet which conceals a steeply- pitched roof. 2-bay part to right, mid C18: ground floor has tall windows with architraves, pulvinated friezes and cornices; floor band beneath 1st floor windows having 12-pane sashes in architraves with double keystones; band beneath coped parapet. Gabled dormer with 4-pane sash; large brick stack at junction with lower 7-bay part. Interior: The front range contains 4 bays of timber framing dating from the late 14th Century to the early 15th Century. This is contained within the 2 bays to the left of the passageway, above the passage, and the further bay to the right. The left end wall contains square framing with corner post with curved braces, 2 intermediate posts, a first floor bressumer tie beam and 2 intermediate rails. The ground floor room has 2 elaborately moulded cross beams, with apholiate carved timber boss at the inter section. The tie beam which marks the end of this bay is also moulded and carved with small decorative panels. The room above is modern. The bay to the right has full height square framing in the first floor cross wall with daub infill, and above a crown post truss. This roof continues for a further 2 bays, both with crown post truss, the centre one with additional braces in a scissor form. A few rafters survive with fire damaged ends. The rear wing to this range contains some later 16th to 17th Century framing with straight braces. Late 17th Century turned banister stair.
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MARKET PLACE 1. 5313 (North Side) 29.12.50. White Hart Hotel (including former No 20) TF 2421 1/99 II
2. Dating probably from late mediaeval period (exposed timber framing in north wing) but front later and of builds. To east, early-mid C18. 2 storeys and gabled dormer. Parapet and cornice. Rendered. 2 windows in surrounds with rusticated keystones, glazing bars. Band between storeys. 2 windows on ground floor have pulvinated friezes and cornices and surrounds. West section later. 3 storeys. Also rendered and with roof of Welsh slates. 7 windows in surrounds- corresponding blind panels to top storey. Glazing bars. 5 windows on ground floor. Rusticated quoins and bands between storeys. Parapet. Projecting rectangular porch in Roman Doric. Interior contains part of original C17 staircase, as well as earlier wing to rear.
Listing NGR: TF2478422660
Shane Global Language Centre - Hastings.
Intermediate Class
Sept. 2010
Find us on: www.shaneglobal.com
Old Sarum (Latin: Sorbiodunum) is the site of the earliest settlement of Salisbury, in England. The site contains evidence of human habitation as early as 3000 BC. Old Sarum is mentioned in some of the earliest records in the country. It is located on a hill about two miles north of modern Salisbury adjacent to the A345 road.
Old Sarum was originally an Iron age hill fort strategically placed on the conjunction of two trade routes and the River Avon. The hill fort is broadly oval in shape, 400 metres (1,300 ft) in length and 360 metres (1,180 ft) in width, it consists of a double bank and intermediate ditch with an entrance on the eastern side. The site was used by the Romans, becoming the town of Sorviodunum. The Saxons used the site as a stronghold against marauding Vikings and the Normans built a stone curtain wall around the Iron age perimeter and a centrally placed castle on a motte protected by a deep dry moat. A royal palace was built within the castle for King Henry I and subsequently used by Plantagenet monarchs. A Norman cathedral and bishop's residence were built at the western end of the town.
In 1219, the cathedral was demolished in favour of the new one built near the river and the townspeople moved down to the new city, then called New Salisbury or New Sarum. The castle fell out of use and was sold for materials by King Henry VIII.
By the 19th century, the settlement was officially uninhabited and yet still had formal parliamentary representation, making it the most notorious of the rotten boroughs that existed before the Reform Act 1832.
It is now an English Heritage property and open to the public.
Archaeological remains of rough stone tools suggest people have occupied the hilltop area of Old Sarum since Neolithic times (around 3000 BC).[1] There is evidence that early hunters and, later, farming communities occupied the site. A protective hill fort was constructed by the local inhabitants during the British Iron Age (around 500 BC) by creating enormous banks and ditches surrounding the hill. Numerous other hillforts of the same period can be found locally, including Figsbury Ring to the east and Vespasian's Camp to the north. The archaeologist Sir R.C. Hoare described it as "a city of high note in the remotest periods by the several barrows near it, and its proximity to the two largest stone circles in England, namely, Stonehenge and Avebury."[2]
The Romans who occupied Britain between AD 43 and AD 410, held the site as a military station, strategically placed near the convergence of five important roads. The hill fort was marked on Roman roadmaps by the name of Sorviodunum. The name is believed to be derived from the Celtic language name for 'the fortress by a gentle river'.[3] In the Chronicle of the Britons,[4] the place is referred to as Kaer Gradawc.
In 552, Cynric King of Wessex, was said to have captured the place. Under the Anglo Saxons, it ranked among the most considerable towns of the West Kingdom, and it gained ecclesiastical establishments soon after the conversion of the Saxons to Christianity.[5] In the early part of the ninth century, it was a frequent residence of Egbert of Wessex, and, in 960, King Edgar assembled a national council there to plan a defence against the Danes in the north.[
A motte and bailey castle was built in around 1069, three years after the Norman conquest, and the town was renamed. It is listed in the Domesday Book as Sarisburia, from which the names Sarum and Salisbury are derived.[3] In 1086, William the Conqueror convened the prelates, nobles, sheriffs and knights of his dominions at Old Sarum to pay him homage.[7] It is probable that part of the Domesday Book was also written at this time. Two other national councils were held there; one by William Rufus, in 1096, and another by Henry I in 1116.
The construction of a cathedral and bishop's palace occurred between 1075 and 1092, during the time of Bishop Osmund. However, only five days after the cathedral was consecrated, a storm destroyed the tower roof. The final completion of the cathedral was left to the third bishop of Old Sarum, Roger of Salisbury, chancellor to King Henry I. He also oversaw the construction, between 1130–1139, of a stone Royal Palace on the castle motte.
A contemporary observer, Peter of Blois (c.1135–1203) described Old Sarum as "barren, dry, and solitary, exposed to the rage of the wind; and the church (stands) as a captive on the hill where it was built, like the ark of God shut up in the profane house of Baal."[8] Henry II of England held his wife, Eleanor of Aquitaine, prisoner at Old Sarum.
By 1219, the limitations of space on the hilltop site had become cause for concern, with the cathedral and castle in close proximity and their respective chiefs in regular conflict. When Bishop Poore's men were held out of the hill-fort by the King's men, Poore formally requested the cathedral's relocation.
The site of a new cathedral was consecrated later that year, and in 1220 the bishop started construction on the banks of the Avon. A new settlement grew up around it, called New Salisbury or New Sarum — eventually just known as Salisbury. By 1217, the inhabitants of Old Sarum had removed their residence, and constructed their new habitations with the materials they razed from their old. As one city increased in population and extent, so the other almost as rapidly decayed.
From the reign of Edward II in the 14th century, the borough of Old Sarum elected two members to the House of Commons, despite the fact that from at least the 17th century it had no resident voters at all. One of the members in the 18th century was William Pitt the Elder. In 1831 it had eleven voters, all of whom were landowners who lived elsewhere. This made Old Sarum the most notorious of the rotten boroughs. The Reform Act 1832 completely disfranchised Old Sarum.
From Wikipedia
Schools' Trash to Fashion Awards 2013, Auckland, NZ
Psychedelica category winner (Intermediate age group)
Designer: Laura Richardson
Individual entry (non-school)
Garment: Summer Surprize
Trash used: lampshade, sarong, vacumm cleaner hose, clothing and fabric
Inspired by butterflies and flowers
OM PARVAT
Om Parvat (also Adi Kailash, Little Kailash, Jonglingkong Peak,Baba Kailash, chhota Kailash)[3] is a mountain in the Himalayanmountain range, lying in the Darchula district of western Nepal and inPithoragarh District, Uttarakhand, India. It is considered sacred by Hindusand its snow deposition pattern resembles the sacred 'OM' (ॐ). Its appearance is distinctly similar to Mount Kailash in Tibet.[4] Near Om Parvat lie Parvati Lake and Jonglingkong Lake. Jonglingkong Lake is sacred, as Mansarovar, to the Hindus. Opposite to this peak is a mountain called Parwati Muhar. The Om Parvat is the fruit of discord between India and Nepal who do not reach agreement about the border line between the two countries. The Om Parvat is currently on the Indo-Nepalese border face "Om/ॐ" in India and the back of the mountain inNepal.
This peak was attempted for the first time by an Indo-British team including Martin Moran, T. Rankin, M. Singh, S. Ward, A. Williams and R. Ausden. The climbers promised not to ascend the final 10 metres (30 ft) out of respect for the peak's holy status. However, they were stopped around 200 m (660 ft) short of the summit by very loose snow and rock conditions.[4]
The first ascent of Adi Kailash came on October 8, 2004. The team comprised Tim Woodward, Jack Pearse, Andy Perkins (UK); Jason Hubert, Martin Welch, Diarmid Hearns, Amanda George (Scotland); and Paul Zuchowski (USA). They did not ascend the final few metres, again out of respect for the sacred nature of the summit.
Om Parvat can be viewed en route to the Kailash Manasarovar Yatra from the last camp below Lipu Lekh pass at Nabhidhang. Many trekkers to Adi Kailash often make a diversion to view Om Parvat. Om Parvat and Adi Kailash or Baba Kailash are not one and the same. Om Parvat is located near Nabhi Dhang (Nepal),The Chhota Kailash is located near Sinla pass, Near Brahma Parvat.
The best view of Om Parvat which "Om" drawn by the snow is the view from the district of Pithoragarh (Uttarakhand, India), which faces the mountain and hence to the "Om". By Kailash Mansarovar Foundation Swami Bikash Giri www.sumeruparvat.com , www.naturalitem.com
OM
Auṃ or Oṃ, Sanskrit: ॐ) is a sacred sound and a spiritual icon in Indian religions. It is also a mantra in Hinduism, Buddhism, Jainism, and Sikhism.
Om is part of the iconography found in ancient and medieval era manuscripts, temples, monasteries and spiritual retreats in Hinduism, Buddhism, and Jainism. The symbol has a spiritual meaning in all Indian dharmas, but the meaning and connotations of Om vary between the diverse schools within and across the various traditions.
In Hinduism, Om is one of the most important spiritual symbols (pratima). It refers to Atman (soul, self within) andBrahman (ultimate reality, entirety of the universe, truth, divine, supreme spirit, cosmic principles, knowledge). The syllable is often found at the beginning and the end of chapters in the Vedas, the Upanishads, and other Hindu texts. It is a sacred spiritual incantation made before and during the recitation of spiritual texts, during puja and private prayers, in ceremonies of rites of passages (sanskara) such as weddings, and sometimes during meditative and spiritual activities such as Yoga.
Vedic literature
The syllable "Om" is described with various meanings in the Vedas and different early Upanishads.[19] The meanings include "the sacred sound, the Yes!, the Vedas, the Udgitha (song of the universe), the infinite, the all encompassing, the whole world, the truth, the ultimate reality, the finest essence, the cause of the Universe, the essence of life, theBrahman, the Atman, the vehicle of deepest knowledge, and Self-knowledge".
Vedas
The chapters in Vedas, and numerous hymns, chants and benedictions therein use the syllable Om. The Gayatri mantra from the Rig Veda, for example, begins with Om. The mantra is extracted from the 10th verse of Hymn 62 in Book III of the Rig Veda.These recitations continue to be in use, and major incantations and ceremonial functions begin and end with Om.
ॐ भूर्भुवस्व: |
तत्सवितुर्वरेण्यम् |
भर्गो देवस्य धीमहि |
धियो यो न: प्रचोदयात् ||
Om. Earth, atmosphere, heaven.
Let us think on that desirable splendour
of Savitr, the Inspirer. May he stimulate
us to insightful thoughts.
Om is a common symbol found in the ancient texts of Hinduism, such as in the first line of Rig veda (top), as well as a icon in temples and spiritual retreats.
The Chandogya Upanishad is one of the oldest Upanishads of Hinduism. It opens with the recommendation that "let a man meditate on Om". It calls the syllable Om as udgitha (उद्गीथ, song, chant), and asserts that the significance of the syllable is thus: the essence of all beings is earth, the essence of earth is water, the essence of water are the plants, the essence of plants is man, the essence of man is speech, the essence of speech is the Rig Veda, the essence of the Rig Veda is the Sama Veda, and the essence of Sama Veda is the udgitha (song, Om).
Rik (ऋच्, Ṛc) is speech, states the text, and Sāman (सामन्) is breath; they are pairs, and because they have love and desire for each other, speech and breath find themselves together and mate to produce song. The highest song is Om, asserts section 1.1 of Chandogya Upanishad. It is the symbol of awe, of reverence, of threefold knowledge because Adhvaryu invokes it, the Hotr recites it, and Udgatr sings it.
The second volume of the first chapter continues its discussion of syllable Om, explaining its use as a struggle between Devas (gods) and Asuras (demons). Max Muller states that this struggle between gods and demons is considered allegorical by ancient Indian scholars, as good and evil inclinations within man, respectively. The legend in section 1.2 of Chandogya Upanishad states that gods took the Udgitha (song of Om) unto themselves, thinking, "with this [song] we shall overcome the demons". The syllable Om is thus implied as that which inspires the good inclinations within each person.
Chandogya Upanishad's exposition of syllable Om in its opening chapter combines etymological speculations, symbolism, metric structure and philosophical themes. In the second chapter of the Chandogya Upanishad, the meaning and significance of Om evolves into a philosophical discourse, such as in section 2.10 where Om is linked to the Highest Self, and section 2.23 where the text asserts Om is the essence of three forms of knowledge, Om is Brahman and "Om is all this [observed world]".
Katha Upanishad
The Katha Upanishad is the legendary story of a little boy, Nachiketa – the son of sage Vajasravasa, who meetsYama – the Indian deity of death. Their conversation evolves to a discussion of the nature of man, knowledge,Atman (Soul, Self) and moksha (liberation). In section 1.2, Katha Upanishad characterizes Knowledge/Wisdom as the pursuit of good, and Ignorance/Delusion as the pursuit of pleasant, that the essence of Veda is make man liberated and free, look past what has happened and what has not happened, free from the past and the future, beyond good and evil, and one word for this essence is the word Om.
The word which all the Vedas proclaim,
That which is expressed in every Tapas (penance, austerity, meditation),
That for which they live the life of a Brahmacharin,
Understand that word in its essence: Om! that is the word.
Yes, this syllable is Brahman,
This syllable is the highest.
He who knows that syllable,
Whatever he desires, is his.
— Katha Upanishad,
Maitri Upanishad
The Maitrayaniya Upanishad in sixth Prapathakas (lesson) discusses the meaning and significance of Om. The text asserts that Om represents Brahman-Atman. The three roots of the syllable, states the Maitri Upanishad, are A + U + M. The sound is the body of Soul, and it repeatedly manifests in three: as gender-endowed body - feminine, masculine, neuter; as light-endowed body - Agni, Vayu and Aditya; as deity-endowed body - Brahma, Rudra and Vishnu; as mouth-endowed body - Garhapatya, Dakshinagni and Ahavaniya; as knowledge-endowed body - Rig, Saman and Yajur; as world-endowed body - Bhūr, Bhuvaḥ and Svaḥ; as time-endowed body - Past, Present and Future; as heat-endowed body - Breath, Fire and Sun; as growth-endowed body - Food, Water and Moon; as thought-endowed body - intellect, mind and pysche. Brahman exists in two forms - the material form, and the immaterial formless. The material form is changing, unreal. The immaterial formless isn't changing, real. The immortal formless is truth, the truth is the Brahman, the Brahman is the light, the light is the Sun which is the syllable Om as the Self.
The world is Om, its light is Sun, and the Sun is also the light of the syllable Om, asserts the Upanishad. Meditating on Om, is acknowledging and meditating on the Brahman-Atman (Soul, Self).
Mundaka Upanishad
The Mundaka Upanishad in the second Mundakam (part), suggests the means to knowing the Self and the Brahman to be meditation, self-reflection and introspection, that can be aided by the symbol Om.
That which is flaming, which is subtler than the subtle,
on which the worlds are set, and their inhabitants –
That is the indestructible Brahman. It is life, it is speech, it is mind. That is the real. It is immortal.
It is a mark to be penetrated. Penetrate It, my friend.
Taking as a bow the great weapon of the Upanishad,
one should put upon it an arrow sharpened by meditation,
Stretching it with a thought directed to the essence of That,
Penetrate that Imperishable as the mark, my friend.
Om is the bow, the arrow is the Soul, Brahman the mark,
By the undistracted man is It to be penetrated,
One should come to be in It,
as the arrow becomes one with the mark.
— Mundaka Upanishad, 2.2.2 - 2.2.4
Adi Shankara, in his review of the Mundaka Upanishad, states Om as a symbolism for Atman (soul, self).
Mandukya Upanishad
The Mandukya Upanishad opens by declaring, "Om!, this syllable is this whole world". Thereafter it presents various explanations and theories on what it means and signifies. This discussion is built on a structure of "four fourths" or "fourfold", derived from A + U + M + "silence" (or without an element).
Aum as all states of time
In verse 1, the Upanishad states that time is threefold: the past, the present and the future, that these three are "Aum". The four fourth of time is that which transcends time, that too is "Aum" expressed.
Aum as all states of Atman
In verse 2, states the Upanishad, everything is Brahman, but Brahman is Atman (the Soul, Self), and that the Atman is fourfold. Johnston summarizes these four states of Self, respectively, as seeking the physical, seeking inner thought, seeking the causes and spiritual consciousness, and the fourth state is realizing oneness with the Self, the Eternal.
Aum as all states of consciousness
In verses 3 to 6, the Mandukya Upanishad enumerates four states of consciousness: wakeful, dream, deep sleep and the state of ekatma (being one with Self, the oneness of Self). These four are A + U + M + "without an element" respectively.
Aum as all of knowledge
In verses 9 to 12, the Mandukya Upanishad enumerates fourfold etymological roots of the syllable "Aum". It states that the first element of "Aum" is A, which is from Apti (obtaining, reaching) or from Adimatva (being first). The second element is U, which is from Utkarsa (exaltation) or from Ubhayatva(intermediateness). The third element is M, from Miti (erecting, constructing) or from Mi Minati, or apīti (annihilation). The fourth is without an element, without development, beyond the expanse of universe. In this way, states the Upanishad, the syllable Om is indeed the Atman (the self).
Shvetashvatara Upanishad
The Shvetashvatara Upanishad, in verses 1.14 to 1.16, suggests meditating with the help of syllable Om, where one's perishable body is like one fuel-stick and the syllable Om is the second fuel-stick, which with discipline and diligent rubbing of the sticks unleashes the concealed fire of thought and awareness within. Such knowledge, asserts the Upanishad, is the goal of Upanishads. The text asserts that Om is a tool of meditation empowering one to know the God within oneself, to realize one's Atman (Soul, Self).
Epics
The Bhagavad Gita, in the Epic Mahabharata, mentions the meaning and significance of Om in several verses. For example, Fowler notes that verse 9.17 of the Bhagavad Gita synthesizes the competing dualistic and monist streams of thought in Hinduism, by using "Om which is the symbol for the indescribable, impersonal Brahman".
I am the Father of this world, Mother, Ordainer, Grandfather, the Thing to be known, the Purifier, the syllable Om, Rik, Saman and also Yajus.
— Krishna to Arjuna, Bhagavad Gita 9.17,
The significance of the sacred syllable in the Hindu traditions, is similarly highlighted in various of its verses, such as verse 17.24 where the importance of Omduring prayers, charity and meditative practices is explained as follows,
Therefore, uttering Om, the acts of yajna (fire ritual), dāna (charity) and tapas (austerity) as enjoined in the scriptures, are always begun by those who study the Brahman.
— Bhagavad Gita
Yoga Sutra
The aphoristic verse 1.27 of Pantanjali's Yogasutra links Om to Yoga practice, as follows,
तस्य वाचकः प्रणवः ॥२७॥
His word is Om.
— Yogasutra 1.27,
Johnston states this verse highlights the importance of Om in the meditative practice of Yoga, where it symbolizes three worlds in the Soul; the three times – past, present and future eternity, the three divine powers – creation, preservation and transformation in one Being; and three essences in one Spirit – immortality, omniscience and joy. It is, asserts Johnston, a symbol for the perfected Spiritual Man (his emphasis). BY KAILASH MANSAROVAR FOUNDATION SWAMI BIKASH GIRI www.sumeruparvat.com , www.naturalitem.com
Pictured from left to right: Pennsylvania Dairy Princess Gabrielle Swavely, Brooke Calkins (10th), Hannah King (8th), Laurel Cornell (6th), Taylor Heetor (4th), Megan Smiley (2nd), Judge Jordan Kennedy, Jillian Malott (1st), Madison Johnson (3rd), Taylor Hodge (5th), Madison Mowrer (7th), Wyatt Schlauch (9th), Pennsylvania Alternate Dairy Princess Katerina Coffman
NEWPORT, R.I. – The U.S. Naval War College (NWC) holds a commencement ceremony for the College of Naval Command and Staff and the College of Naval Warfare 2023 graduating classes June 16, 2023, on board Naval Station Newport. The ceremony, presided over by NWC President Rear Admiral Shoshana Chatfield, saw 468 students from senior-level leadership and intermediate-level leadership courses, including 103 international students representing 78 countries recognized alongside 1,925 students having completed coursework through NWC’s College of Distance Education programs, 121 of whom attended the graduation in person. Ambassador Linda Thomas-Greenfield, U.S. Representative to the United Nations, gave the commencement address. Established in 1884, NWC is the oldest institution of its kind in the world. More than 50,000 students have graduated since its first class of nine students in 1885 and about 300 of today’s active-duty admirals, generals and senior executive service leaders are alumni. Since creating a program for international officers in 1956, the college has more than 4,500 international alumni from 137 countries worldwide. Approximately 10 percent of these alumni have become chief of their country’s respective navy. Today, NWC continues to deliver excellence in education, research, and outreach, informing today’s decision-makers and educating tomorrow’s leaders. (U.S. Navy photo by Kristopher Burris/Released)
The 905 snakes south along the San Sebastián River, leaning in to the curve to cross it while passing the intermediate signal just north of the famous bridge.
On Monday 14 December 2015 the new tunnel opened for traffic and intermediate stations between Bolton and Salford Crescent reopened after an eight month hiatus. Farnworth is one such station.
Open for business.
Taken from Bridge Street. Access to the station had been closed 'for the duration.'
Intermediate product from folding Orange Perpetua
it was nice surprise for me, that it looks quite good
20 cm square of orange kraft paper