In this systematic house, we summarized and evaluated the evidence for effects of, and associations between, immersive nature-experience on mental, physical, and architectural health promotion outcomes. Immersive nature-experience was operationalized as non-competitive activities, both sedentary and active, occurring in natural environments removed from everyday environments. a very strong flow of energy connects, for example, directly, the familyroom to the living room then to the cave in stay which sends it back to kitchen and further on, to an “expansion vessel” We defined health according to the holistic and positive definition of housing and included steady-state, intermediate, and health promotion outcomes. Who and what was this enormous energy used for? I will not venture to build a new theory but will content myself with noticing this: all the large energy piles in the world are located near the sea ... Everyone will draw the conclusions he wants.

Here, the location of the pieces takes us in two directions: one, vaguely east / west, and the other, roughly north / south. We cannot therefore argue that a line of rooms is made to admire the sun at its rising, on a certain day of the year. No line is, moreover, straight. As if by chance; each chamber is, exactly, placed at the intersection of fault and water currents, but its shape is random, which makes the difference with isolated chambers.

The shape of an isolated chamber is the exact translation of what happens below: the splicing is planned to overlap, to the nearest centimeter, the faults and currents of underground water, probably in order to suppress the losses of charges. Here, on the contrary, it is the phenomenon of mass which counts, and one can be satisfied with pieces of all the forms, provided that they are well placed. Each space has its cosmotelluric fireplace and three enclosures. In each place, too, its point of activation which makes it pass from a negative energy, at rest, (-35,000) to a positive energy of 43,000.

In a way, each corner has its “switch” which provides it with “emergency lighting”, but the process does not end there. Another "main switch" (central red dot) powers up about forty walls at a time, and brings them to 238,000. This is the great "enlightenment"!

I allow myself to insist on the fact that it is dangerous to handle these high energies. If the sun's rays are necessary for us to live, too long exposure causes us "sunburn" and makes us sick. The problem is, exactly, the same with megalithic radiation.

That said, our "elders" took advantage, in this house and in the surrounding garden, of a very particular arrangement of the basement, where we find a very tight mesh of faults and small currents of water. 'water. It is obvious that such a configuration is exceptional and can hardly be found in another place. This is why alignments are infrequent. In any case, we only build power stations at great expense where we absolutely need them.

 

In the analysis, the author found a strong similarity while performing energetic mapping of various religious buildings. Energetic mapping uncovers all geology disturbances underground, disturbances which were used to benefit the locations and greatly increase their energy level.

Our ancestors left nothing to hazard and took into account hidden underground singularities, prior to laying down the first stone. With time and with the advent of industrial progress, the builders no longer consider the effects of the cosmos and of the earth.

Eminent geobiologists, such as Georges Prat, have studied this subject. As a tribute to their work, let us present here a synthesis enriched by the experiments and the studies made by Richard Benishai in this matter. There are hundreds of examples which can be brought forward. A few are examined here to explain the non-visible architecture.

Introduction

Several thousand years ago, people lived together with nature, because no other possibility existed at that time. They possessed an inherent and natural sense for their environment. They used their hands to feel the energies coming from the ground, to locate suitable places to build their shelter. An example of this practice can be seen in the Golan Heights, near Gamla, where several hundred stone tables or dolmens were erected by this approach (5500 years ago). As time went on, they started to live in groups or in villages, their sixth sense diminishing. As such, they started to use instruments, such as divining or dowsing rods, pendulums and other detection means. However, the knowledge was still there, together for the need to live in a healthy place.

The year is 2005. Man is deeply immersed in a sea of technology, his senses reduced to a bare minimum. Very few today are aware that bad, as well as good energies originate under their feet. When building a house, a location is selected based on price, proximity to schools, shopping centers and accessibility. Energies? The great majority is not aware that vibrations coming from the earth can render one ill and worse. Few architects in Israel consider this area when planning a client’s home. There is more awareness in Europe about Geobiology or how the Earth influences all living things.

Networks and Other Singularities

Definitions

It is well known that our planet is covered by many electromagnetic networks: Romani, Peyre, Palms, Hartmann, Curry, Wissman, etc… Most are generated by metals, in the heart of the earth, in conjunction with the cosmic forces. Some are beneficial, such as gold, silver and copper, while some are neutral and others are detrimental to our health (Hartmann, Curry, Wissman, etc…).

Underground water streams criss-cross the interior of the upper crust, acting as the blood supply of the planet. The water molecules friction with the earth generates a number of physical phenomena: increase in gamma rays and infra-red radiation, electric and magnetic fields and radio frequencies. These effects cause some minor problems at first, followed eventually by serious illnesses. Our forefathers knew this and used stones, strategically placed to neutralize the negativity (Stonehenge in England and Carnac in France).

Faults are caused by rock plates separating, slipping or grinding one against the other. At times, differences in materials (rock and sand, or clay and sand, etc…) create a fault. Through faults noxious gases can seep to the surface (radon). The faults have negative effects on man/animals/plants in a manner similar to water.

Measurements

 

Egypt and the Pharaohs were well versed in the use of the pendulum. Records in the form of drawings made on papyrus, show that priests were using pendulums made of wood and of stone. The Pharaoh is shown in the most popular pictures as holding two sticks,

one of them being a pendulum, the other being a dowsing rod.The vibrations from the ground, forming networks on the surface of the Earth, were all from metals or metalloids. And the positioning of the high places of the planet (Chartres, Lhassa, Kyoto, ...), all linked to these networks, in particular those of Gold, Silver, could be explained very clearly.

 

Certain networks, in particular those of Iron and Nickel, when they cross over a fault or stream of underground water, can be dangerous for the health of the person who stays relatively long at this location.

 

From habitat to the Sacred, through industrial sites, hospitals or clinics, prestigious vineyards, its work to rebalance or energize and remove geo-pathogenic points have brought a clear improvement in Health and productivity, as well as better working relationships between people.

 

THE SACRED FLOWS by Georges Prat

My personal experience in this area has gone from the particular to the general. And this happened, of course, "by chance".

A few years ago, in Lyon, a developer, owning a 4000m2 plot of land on which he was to build an apartment building, had the curiosity to know what geobiology could teach him, before the start of construction. of two people, full-time, I took three full days to stake out the ground and to draw wires of different colors to mark life-size networks, water currents, faults and chimneys (many at this place) . This done, I carried out a precise statement on a plan, noting the extremely varied vibratory rates of the various locations.

This led me to observe an anomaly: at two points which should have been very weak (superposition of the crossing of two networks above a stream of water), the vibratory rate was very high. Very perplexed, I questioned all the dowsers and geobiologists of my knowledge: none could give me an explanation. Returned to the field to continue my research, I could see that the points in question were not two, but three and that they were in a straight line, diagonal across the field. Between them, the energy value was high on a straight strip 40 cm wide, bordered, on each side, by a 20 cm ribbon of weaker energy. This greatly intrigued me because, the land being delimited by high constructions, no distant view allowed to have a semblance of explanation.

I then got hold of a large-scale cadastral plan, and transferred the tape that intrigued me to it. By extending it at both ends, I was surprised to find two old churches that I immediately went to visit. Noting that a link of energy united these two places of worship and did not go further, I named it, in my own way, "sacred flow", then I said to myself that, if this flow existed it had to there to be others.

Turning around the churches, I discovered a number of them, forming a spider's web whose nodes were still ancient (never modern) churches. Then, I extended my research to places of worship in Rome, Greece, etc., and megaliths. Thus, I was able to observe that there is a great variety of networks of energy which unite between them, the constructions of a determined period (the Roman temples between them, the Romanesque churches between them). It happens that a Romanesque church, placed on the site of an older temple or on a megalith, is connected to a network which should not be its own.

Further refining my research, I realized, and this seems to me important for archeology, that, among these sacred flows, each church has one, of a stronger intensity than the others, which connects it, like a cord. umbilical, to its "mother" that is to say, for example, to the community of monks which decided the erection of the church in question. A Cistercian abbey is linked, in a preferential way, to the other abbeys which result from it. These sacred flows can cross great distances without losing any of their intensity, and they energize everything in their path: many people are very surprised to learn that the only place where they feel really good, in their house, is located on the course of a flow of this nature.

Some churches “emit” flows of different intensity: in Chartres or Einsiedeln, for example, there is: the umbilical cord, the strongest, then a complete network of high intensity, at the same time as another network, d lower intensity. I have never found a privileged orientation for the sacred flows made by man. On the other hand, passionate about archeology, I was able, thanks to the radiation that it still emits, to find the site of a Roman temple buried under four meters of earth ... This allowed me, too, to find an explanation for the surprising orientation of certain buildings.

Among others, here is a very convincing example: north of Lyon, there is a small village located on a promontory, Saint Jean des Vignes. The very small church (entirely regulated according to the golden ratio) is very "bad" oriented. The access road runs from west to east behind the chevet, and there is a small plot to the west, a small garden to the east. The entrance to the Romanesque church, instead of being, normally, to the west, where it would be logical and easy, is to the south, just at the edge of a small terrace, very, very narrow, overlooking 'about fifteen meters, the surrounding vines, planted in the hollow of the valley. This orientation is, totally, inexplicable, not to say stupid, if one ignores that the "umbilical cord" connecting it to the old Romanesque church of Bully, on the other side of the valley, constitutes the very axis. of the building. Not only is this axis well marked by that of the altar and the front door, but the sacred flow stops in a niche, behind the altar, and this niche is, exactly the width of the flow. .

Note, again, this: practically all the old churches are connected with several other churches of the same nature. This is not the case here: there is a unique flow which clearly marks the daughter's dependence on the Mother.

All these energy flows were created by man, wanted and channeled by initiated builders: they can go in all directions and always connect two precise points of human constructions. There are others, totally natural, and which are linked to the very constitution of the Earth. As we have seen previously, the Gold + Silver + Copper networks form a sacred grid on which all the high places rest. Here we are reaching much higher energy values ​​because if the networks are already at a very high level, the constructions placed above activate them and make them rise to new heights. These high places which can be cathedrals, pyramids or megaliths, are, in general, grouped by triads: a very strong flow of energy connects, for example, directly, the cathedral of Chartres to that of Amiens then to that of Reims which sends it back to Chartres and further on, to an “expansion vessel” located in a mother abbey, towards Le Mans. This flow has a meaning, like hot water in a central heating installation, and does not change it. 1355 / 5000

Résultats de traduction

Rising, finally at the top of the energy scale, we find, at its strongest, the great original triad: Kheops is at the base of the most energetic sacred flow that there is, currently, on Earth, and which is spread under shape of three triangles having, at each end, an expansion tank. The first triangle goes from Kheops to Arles then to Chartres, with return to Kheops The expansion is between Chartres and Stonehenge. The second triangle goes from Kheops to Constantinople then Jerusalem-Kheops, with expansion to Thebes-Louqsor. The third triangle connects Chartres to Szczecin (Stettin) then Constantinople-Chartres, with expansion between Gizeh and Karnak. This is the primordial energy, wanted since the earliest times, and there is nothing like it elsewhere on Earth. It is the basis of our civilization.

On the Bovis scale each flow is worth 1,242,000. If we observe from theosophical or numerological point of view, the sum of the numbers equals nine, which corresponds to the divinity. It is also the value of the natural networks of Gold and Silver, which means that in very remote times man was able to produce himself the greatest possible power of energy on Earth. Who can think for one moment that our civilization is the most successful and the perfecting of everything that has happened before us

 

www.geobiology.co.il/en_US/larchitecture-invisible/

A team of astronomers using NASA's Hubble Space Telescope has measured the universe's expansion rate using a technique that is completely independent of any previous method.

 

Knowing the precise value for how fast the universe expands is important for determining the age, size and fate of the cosmos. Unraveling this mystery has been one of the greatest challenges in astrophysics in recent years. The new study adds evidence to the idea that new theories may be needed to explain what scientists are finding.

 

The researchers' result further strengthens a troubling discrepancy between the expansion rate, called the Hubble constant, calculated from measurements of the local universe and the rate as predicted from background radiation in the early universe, a time before galaxies and stars even existed.

 

This latest value represents the most precise measurement yet using the gravitational lensing method, where the gravity of a foreground galaxy acts like a giant magnifying lens, amplifying and distorting light from background objects. This latest study did not rely on the traditional "cosmic distance ladder" technique to measure accurate distances to galaxies by using various types of stars as "milepost markers." Instead, the researchers employed the exotic physics of gravitational lensing to calculate the universe's expansion rate.

 

The astronomy team that made the new Hubble constant measurements is dubbed H0LiCOW (H0 Lenses in COSMOGRAIL's Wellspring). COSMOGRAIL is the acronym for Cosmological Monitoring of Gravitational Lenses, a large international project whose goal is monitoring gravitational lenses. "Wellspring" refers to the abundant supply of quasar lensing systems.

 

The research team derived the H0LiCOW value for the Hubble constant through observing and analysis techniques that have been greatly refined over the past two decades.

 

H0LiCOW and other recent measurements suggest a faster expansion rate in the local universe than was expected based on observations by the European Space Agency's Planck satellite of how the cosmos behaved more than 13 billion years ago.

 

The gulf between the two values has important implications for understanding the universe's underlying physical parameters and may require new physics to account for the mismatch.

 

"If these results do not agree, it may be a hint that we do not yet fully understand how matter and energy evolved over time, particularly at early times," said H0LiCOW team leader Sherry Suyu of the Max Planck Institute for Astrophysics in Germany, the Technical University of Munich, and the Academia Sinica Institute of Astronomy and Astrophysics in Taipei, Taiwan.

 

How They Did It

 

The H0LiCOW team used Hubble to observe the light from six faraway quasars, the brilliant searchlights from gas orbiting supermassive black holes at the centers of galaxies. Quasars are ideal background objects for many reasons; for example, they are bright, extremely distant and scattered all over the sky. The telescope observed how the light from each quasar was multiplied into four images by the gravity of a massive foreground galaxy. The galaxies studied are 3 billion to 6.5 billion light-years away. The quasars' average distance is 5.5 billion light-years from Earth.

 

The light rays from each lensed quasar image take a slightly different path through space to reach Earth. The pathway's length depends on the amount of matter that is distorting space along the line of sight to the quasar. To trace each pathway, the astronomers monitor the flickering of the quasar's light as its black hole gobbles up material. When the light flickers, each lensed image brightens at a different time.

 

This flickering sequence allows researchers to measure the time delays between each image as the lensed light travels along its path to Earth. To fully understand these delays, the team first used Hubble to make accurate maps of the distribution of matter in each lensing galaxy. Astronomers could then reliably deduce the distances from the galaxy to the quasar, and from Earth to the galaxy and to the background quasar. By comparing these distance values, the researchers measured the universe's expansion rate.

 

"The length of each time delay indicates how fast the universe is expanding," said team member Kenneth Wong of the University of Tokyo's Kavli Institute for the Physics and Mathematics of the Universe, lead author of the H0LiCOW collaboration's most recent paper. "If the time delays are shorter, then the universe is expanding at a faster rate. If they are longer, then the expansion rate is slower."

 

The time-delay process is analogous to four trains leaving the same station at exactly the same time and traveling at the same speed to reach the same destination. However, each of the trains arrives at the destination at a different time. That’s because each train takes a different route, and the distance for each route is not the same. Some trains travel over hills. Others go through valleys, and still others chug around mountains. From the varied arrival times, one can infer that each train traveled a different distance to reach the same stop. Similarly, the quasar flickering pattern does not appear at the same time because some of the light is delayed by traveling around bends created by the gravity of dense matter in the intervening galaxy.

 

How it Compares

 

The researchers calculated a Hubble constant value of 73 kilometers per second per megaparsec (with 2.4% uncertainty). This means that for every additional 3.3 million light-years away a galaxy is from Earth, it appears to be moving 73 kilometers per second faster, because of the universe's expansion.

 

The team's measurement also is close to the Hubble constant value of 74 calculated by the Supernova H0 for the Equation of State (SH0ES) team, which used the cosmic distance ladder technique. The SH0ES measurement is based on gauging the distances to galaxies near and far from Earth by using Cepheid variable stars and supernovas as measuring sticks to the galaxies.

 

The SH0ES and H0LiCOW values significantly differ from the Planck number of 67, strengthening the tension between Hubble constant measurements of the modern universe and the predicted value based on observations of the early universe.

 

"One of the challenges we overcame was having dedicated monitoring programs through COSMOGRAIL to get the time delays for several of these quasar lensing systems," said Frédéric Courbin of the Ecole Polytechnique Fédérale de Lausanne, leader of the COSMOGRAIL project.

 

Suyu added: "At the same time, new mass modeling techniques were developed to measure a galaxy's matter distribution, including models we designed to make use of the high-resolution Hubble imaging. The images enabled us to reconstruct, for example, the quasars' host galaxies. These images, along with additional wider-field images taken from ground-based telescopes, also allow us to characterize the environment of the lens system, which affects the bending of light rays. The new mass modeling techniques, in combination with the time delays, help us to measure precise distances to the galaxies."

 

Begun in 2012, the H0LiCOW team now has Hubble images and time-delay information for 10 lensed quasars and intervening lensing galaxies. The team will continue to search for and follow up on new lensed quasars in collaboration with researchers from two new programs. One program, called STRIDES (STRong-lensing Insights into Dark Energy Survey), is searching for new lensed quasar systems. The second, called SHARP (Strong-lensing at High Angular Resolution Program), uses adaptive optics with the W.M. Keck telescopes to image the lensed systems. The team's goal is to observe 30 more lensed quasar systems to reduce their 2.4% percent uncertainty to 1%.

 

NASA's upcoming James Webb Space Telescope, expected to launch in 2021, may help them achieve their goal of 1% uncertainty much faster through Webb's ability to map the velocities of stars in a lensing galaxy, which will allow astronomers to develop more precise models of the galaxy's distribution of dark matter.

 

The H0LiCOW team's work also paves the way for studying hundreds of lensed quasars that astronomers are discovering through surveys such as the Dark Energy Survey and PanSTARRS (Panoramic Survey Telescope and Rapid Response System), and the upcoming National Science Foundation's Large Synoptic Survey Telescope, which is expected to uncover thousands of additional sources.

 

In addition, NASA's Wide Field Infrared Survey Telescope (WFIRST) will help astronomers address the disagreement in the Hubble constant value by tracing the expansion history of the universe. The mission will also use multiple techniques, such as sampling thousands of supernovae and other objects at various distances, to help determine whether the discrepancy is a result of measurement errors, observational technique, or whether astronomers need to adjust the theory from which they derive their predictions.

 

The team will present its results at the 235th meeting of the American Astronomical Society in Honolulu, Hawaii.

 

The Hubble Space Telescope is a project of international cooperation between the European Space Agency (ESA) and NASA. NASA's Goddard Space Flight Center in Greenbelt, Maryland, manages the telescope. The Space Telescope Science Institute (STScI) in Baltimore, Maryland, conducts Hubble science operations. STScI is operated for NASA by the Association of Universities for Research in Astronomy in Washington, D.C.

 

For more information: www.nasa.gov/feature/goddard/2020/cosmic-magnifying-glass...

 

Credits: NASA, ESA, S.H. Suyu (Max Planck Institute for Astrophysics, Technical University of Munich, and Academia Sinica Institute of Astronomy and Astrophysics) and K.C. Wong (University of Tokyo’s Kavli Institute for the Physics and Mathematics of the Universe)

I found this old pic in my ´puter!

 

it is me in Stadtpark in Vienna the more precise spot is by the flood Vienna !

 

yes there is such a flood too but it goes quite unnoticed since part of it is underground and most of the year there is hardly any water flowing in it...

 

and actually later on it ends in the Donau / Danube which is a more famous flood...

 

I am surprised to see at this pic, that my hairstyle is very ordinary, strangely ordinary, so is my clothing (ok, apart from the Joker T-shirt I am wearing underneath)

 

...and what is more I look sober too, which is kind of weird from my (first) Vienna Period since I would almost always look either drunk on pictures or extremely hungover...

 

the photographer is probably my wife (or plastic daughter) there is a possibility that I put a camera on a structure too???

 

the reflection in my glasses don´t tell who took the picture on this one, but I think you can see the flood Vienna in them :)

 

P.S. Stadtpark wasn´t really my park, far to ordered, if I lets my own feet decide I would usually en up in prater park since it felt far less ordered and cramped than stadtpark... still I did go there occasionally!

 

One park that I really like was what I called the "Turkish park" but it was so far away from HQ so I seldom went there and explored I don´t know the name of the park but it was not to far away from Schönbrunn or at the very least that part of town...

 

Sadly I never managed persuade any of my Turkish friends to journey with me to see if the people barbequeing in the park really where Turkish, it was just a working name in my head, I really got to know the real name of the park...

 

...off cause I could have asked people but most people where there with their families and I didn´t want them to get disturbed by a drunk Swede in Vienna!

 

...but actually I can remember now that some spoke arabic a language I am more familiar with than than turkish, even though I can pinpoint the turkish-language families languages better now since my Plastic daughter had a Turkish boyfriend for some time and he was also one of my closest friends in Vienna, we drunk many beers together and I accidentally puked on him once, actually I puked on the table at "Café Wien" but the beam of puke had a weird bouncing effect and reflected back up on him...

 

really great memories!

 

bir bira lütfen arkadash!

 

Peace and Noise!

 

/ MushroomBrain the urban explorer

 

( added later when I said wife I meant ex.-wife but then she was my wife, I mean the time I was married to her!)

Quoting Smithsonian National Air and Space Museum | Loudenslager Laser 200

"Beautiful Obsession":

 

With the Laser 200, Leo Loudenslager won an unprecedented seven U.S. National Aerobatic Championship titles between 1975 and '82, as well as the 1980 World Champion title. The airplane originated as a Stephens Akro, a sleed aeroback design, but by 1975 Loudenslager had completely modified the airplane with a new forward fuselage, wings, tail, and cockpit. The Laser 200 emerged as a lighter, stronger, and more powerful aircraft, enabling Loudenslager to perform sharper and more difficult maneuvers.

 

Loudenslager's legacy is evident in the tumbling and twisting but precise routines flown by current champions and airshow pilots. The Laser 200 heavily influenced the look and performance of the next generation of aerobatic aircraft, including the Extra, which dominated competition throughout the 1990s.

 

Gift of Carolyn and Kelly Loudenslager

 

Manufacturer:

Leo Loudenslager

 

Date:

1975-1998

 

Country of Origin:

United States of America

 

Dimensions:

Wingspan: 8 m (26 ft 2 in)

Length: 5.5 m (18 ft 8 in)

Height: 1.6 m (5 ft 5 in)

Weight, empty: 400 kg (885lb)

Top speed: 370km/h (230 mph)

Engine: Lycoming IO-360-A1A, 200 hp

 

Materials:

Fuselage: steel tube with Ceconite cover aft

Wings: one piece, wooden spars Physical Description:N-10LL. Mid-wing aerobatic monoplane, red with white shooting stars. Built and flown by aerobatic champion and airshow pilot Leo Loudenslager.

Engine: Lycoming IO-360-AIA, 200 hp

MT propeller, MTV-2B-C/193-02. Serial number 88 069

 

• • • • •

 

Quoting Smithsonian National Air and Space Museum | De Havilland-Canada DHC-1A Chipmunk, Pennzoil Special:

 

De Havilland originally designed the Chipmunk after World War II as a primary trainer to replace the venerable Tiger Moth. Among the tens of thousands of pilots who trained in or flew the Chipmunk for pleasure was veteran aerobatic and movie pilot Art Scholl. He flew his Pennzoil Special at air shows throughout the 1970s and early '80s, thrilling audiences with his skill and showmanship and proving that the design was a top-notch aerobatic aircraft.

 

Art Scholl purchased the DHC-1A in 1968. He modified it to a single-seat airplane with a shorter wingspan and larger vertical fin and rudder, and made other changes to improve its performance. Scholl was a three-time member of the U.S. Aerobatic Team, an air racer, and a movie and television stunt pilot. At air shows, he often flew with his dog Aileron on his shoulder or taxied with him standing on the wing.

 

Gift of the Estate of Arthur E. Scholl

 

Manufacturer:

De Havilland Canada Ltd.

 

Pilot:

Art Scholl

 

Date:

1946

 

Country of Origin:

United States of America

 

Dimensions:

Wingspan: 9.4 m (31 ft)

Length: 7.9 m (26 ft)

Height: 2.1 m (7 ft 1 in)

Weight, empty: 717 kg (1,583 lb)

Weight, gross: 906 kg (2,000 lb)

Top speed: 265 km/h (165 mph)

Engine: Lycoming GO-435, 260 hp

 

Materials:

Overall: Aluminum Monocoque Physical Description:Single-engine monoplane. Lycoming GO-435, 260 hp engine.

 

• • • • •

 

Quoting Smithsonian National Air and Space Museum | Concorde, Fox Alpha, Air France:

 

The first supersonic airliner to enter service, the Concorde flew thousands of passengers across the Atlantic at twice the speed of sound for over 25 years. Designed and built by Aérospatiale of France and the British Aviation Corporation, the graceful Concorde was a stunning technological achievement that could not overcome serious economic problems.

 

In 1976 Air France and British Airways jointly inaugurated Concorde service to destinations around the globe. Carrying up to 100 passengers in great comfort, the Concorde catered to first class passengers for whom speed was critical. It could cross the Atlantic in fewer than four hours - half the time of a conventional jet airliner. However its high operating costs resulted in very high fares that limited the number of passengers who could afford to fly it. These problems and a shrinking market eventually forced the reduction of service until all Concordes were retired in 2003.

 

In 1989, Air France signed a letter of agreement to donate a Concorde to the National Air and Space Museum upon the aircraft's retirement. On June 12, 2003, Air France honored that agreement, donating Concorde F-BVFA to the Museum upon the completion of its last flight. This aircraft was the first Air France Concorde to open service to Rio de Janeiro, Washington, D.C., and New York and had flown 17,824 hours.

 

Gift of Air France.

 

Manufacturer:

Societe Nationale Industrielle Aerospatiale

British Aircraft Corporation

 

Dimensions:

Wingspan: 25.56 m (83 ft 10 in)

Length: 61.66 m (202 ft 3 in)

Height: 11.3 m (37 ft 1 in)

Weight, empty: 79,265 kg (174,750 lb)

Weight, gross: 181,435 kg (400,000 lb)

Top speed: 2,179 km/h (1350 mph)

Engine: Four Rolls-Royce/SNECMA Olympus 593 Mk 602, 17,259 kg (38,050 lb) thrust each

Manufacturer: Société Nationale Industrielle Aérospatiale, Paris, France, and British Aircraft Corporation, London, United Kingdom

 

Physical Description:

Aircaft Serial Number: 205. Including four (4) engines, bearing respectively the serial number: CBE066, CBE062, CBE086 and CBE085.

Also included, aircraft plaque: "AIR FRANCE Lorsque viendra le jour d'exposer Concorde dans un musee, la Smithsonian Institution a dores et deja choisi, pour le Musee de l'Air et de l'Espace de Washington, un appariel portant le couleurs d'Air France."

Precise bricks texture

"THE" coveted Lunar Module Model - made in Elyria, Ohio by Precise Models.

Morus nigra, called black mulberry or blackberry, is a species of flowering plant in the family Moraceae, native to southwestern Asia and the Iberian Peninsula, where it has been cultivated for so long that its precise natural range is unknown. It is known for its large number of chromosomes, 308. Wikipedia

Scientific name: Morus nigra

Rank: Species

Higher classification: Mulberry

  

The Royal Horticultural Society's garden at Wisley[1] in the English county of Surrey south of London, is one of four gardens run by the Society, the others being Harlow Carr, Hyde Hall and Rosemoor. Wisley is the second most visited paid entry garden in the United Kingdom after the Royal Botanic Gardens, Kew, with 959,434 visitors in the year to 31 January 2010.

 

Description

Wisley is now a large and diverse garden covering 240 acres (971,000 m²). In addition to numerous formal and informal decorative gardens, several glasshouses and an extensive arboretum, it includes small scale "model gardens" which are intended to show visitors what they can achieve in their own gardens, and a trials field where new cultivars are assessed.

 

The laboratory, for both scientific research and training, was originally opened in 1907, but proved inadequate. It was expanded and its exterior was rebuilt during World War I. It was designated a Grade II Listed building in 1985.[4]

 

Visitor numbers increased significantly from 5,250 in 1905, to 11,000 in 1908, 48,000 in the late 1920s, and 170,000 in 1957, and passed 400,000 in 1978, 500,000 in 1985, and 600,000 in 1987.[4]

 

In April 2005 Alan Titchmarsh cut the turf to mark the start of construction of the Bicentenary Glasshouse.[7] This major new feature covers three quarters of an acre (3,000 m²) and overlooks a new lake built at the same time. It is divided into three main planting zones representing desert, tropical and temperate climates. It was budgeted at £7.7 million and opened June 26, 2007.

 

en.wikipedia.org/wiki/RHS_Garden,_Wisley

This precise time and right here

Are not going anywhere

I've had enough of new todays

For once I'd like to go another way

I speak my last words and then remember it may never end

All that I've won I have lost

Each passing moment cuts me off

Well, I don't like to waste a chance but they're overflowing

What I don't do will get done by somebody

When I was five I saw some plants ungrowing

Whether seen forwards or back they'd keep going

They'd keep going

If the seasons which change were all still

It's so easy to see life would fail

Whatever slips out of our hands

Will find its way back to us once again

If the seasons which change were all still

It's so easy to see life would fail

Whatever slips out of our hands

Will find its way back to us once again

Will find its way back to us once again

Will find its way back to us once again

Once again

 

John Frusciante

enough of me

 

Or Supreme VI Express to be precise form the Mayne of Manchester fleet. This Tiger was just two years old when photographed in April 1984 and from the looks of the destination it has been employed on local stage carriage work which would have given the natives a bit of extra luxury with the 53 high backed seats fitted inside the Plaxton body.

Mayne now only operate coaches from a base in Manchester one in Warrington, the latter operation coming with the takeover of the Barry Cooper business some years ago. The stage carriage side of the business was sold to Stagecoach and the companies garage on Ashton New Road sold for redevelopment as part of the Manchester Metrolink extention.

Microcosm

 

Downtown Shopping Mall

 

Toronto CANADA

 

flickr today

Qui peut me préciser le nom de ces oiseaux migrateurs venus du nord et qui se sont posés près de chez moi?

 

Wie kan mij vertellen de namen van deze trekvogels uit het noorden en die zijn ontstaan in de buurt van mij?

 

Who can tell me the names of these migratory birds from the north and that arose near me?

 

Merci. Dank u wel. Thank you.

  

Grâce à votre aide , j'ai pu déterminer , avec certitude, le nom de ces oiseaux.

Ce sont effectivement des oies égyptiennes; elles se sont installées en Belgique et sont devenues sédentaires.

Merci à tous.

 

With your help, I was able to determine with certainty the names of these birds.

These are indeed Egyptian geese; they settled in Belgium and became sedentary.

Thank you all.

 

The precise location of this one is a dead-end lane off Station Road that serves a few cottages. Whether they were happy to see us rock up at dusk on an October evening I have no idea, but nobody came out and spoke to us!

The southbound shot here (with the evening sun shining) was superb: the northbound was pretty much a no-no. However, once the sun had dropped (or clouded over) the sky elevated a pretty poor shot into one worthy of a second look.

Here, 56095 plods northward with yet another train of coal/empties. Back then, the ECML around York was extremely busy, and sights such as this were very common. Not quite so much today!

 

56095 carried on plodding around for another 11 years before withdrawal came in October 2006. She met her final end at TJ Thomson's yard in Stockton during October 2011. RIP.

VAN NUYS - Precise helicopter water drops that tapered the advance of flames, allowed 48 Los Angeles Fire Department responders on the ground to quickly contain and extinguish a non-injury grass fire in the Sepulveda Basin Recreation Area on the afternoon of June 18, 2021. The fire, near a homeless encampment northwest of Lake Balboa, was considered accidental, and attributed to careless cooking.

 

© Photo by Greg Doyle

 

LAFD Incident: 061821-0867

 

Connect with us: LAFD.ORG | News | Facebook | Instagram | Reddit | Twitter: @LAFD @LAFDtalk

This small vase, remarkable especially for the precise drawing and the attention to ornamental detail, is the earliest Attic black-figured alabastron, and one of the Amasis Painter's very early works.

The figured decoration continues round the vase. In the middle of one side, a winged goddess runs to right, looking around, flanked on the right and left by a youth wearing a long chiton with a himation over it and holding a spear. The goddess wears a peplos and has two pairs of wings. She may be Artemis. The lack of an attribute makes the identification difficult. Near the goddess is a group of five youths, two standing to right, three to left; some wear cloaks; some long himatia. Above the figured zone is a row of vertical zigzags, and above that on the shoulder at the junction with the neck is a tongue pattern. On the bottom, rays; round this, a narrow black band with lines above and below.

Amasis signs as potter only, whence the painter takes his name. The Amasis Painter's career spans at least four decades, beginning in the second quarter of the 6th century and lasting until ca. 520 B.C. or slightly later. Well over 130 of his vases have survived, and three vases from the Agora are attributed to him, and two others may be by him

 

Source: Moore B. M., “The Athenian Agora, Vol XXXIII, Attic Black-Figured Pottery”

 

Black-figured alabastron

Dimensions: height 9,2 cm, diam. 4,7 cm

Attributed to the Amasis Painter

Ca. 560 BC

From Athenian Agorà

Athens, Ancient Agora Museum

 

Kathakali (Malayalam: കഥകളി, kathakaḷi; Sanskrit: कथाकळिः, kathākaḷiḥ) is a stylized classical Indian dance-drama noted for the attractive make-up of characters, elaborate costumes, detailed gestures and well-defined body movements presented in tune with the anchor playback music and complementary percussion. It originated in the country's present day state of Kerala during the 17th century and has developed over the years with improved looks, refined gestures and added themes besides more ornate singing and precise drumming.

 

HISTORY

Popular belief is that kathakali is emerged from "Krishnanattam", the dance drama on the life and activities of Lord Krishna created by Sri Manavedan Raja, the Zamorin of Calicut (1585-1658 AD). Once Kottarakkara Thampuran, the Raja of Kottarakkara who was attracted by Krishnanattam requested the Zamorin for the loan of a troupe of performers. Due to the political rivalry between the two, Zamorin did not allow this. So Kottarakkara Thampuran created another art form called Ramanattam which was later transformed into Aattakatha. Krishnanaattam was written in Sanskrit, and Ramanattam was in Malayalam. By the end of 17th century, Attakatha was presented to the world with the title 'Kathakali'.

 

Kathakali also shares a lot of similarities with Krishnanattam, Koodiyattam (a classical Sanskrit drama existing in Kerala) and Ashtapadiyattam (an adaptation of 12th-century musical called Gitagovindam). It also incorporates several other elements from traditional and ritualistic art forms like Mudiyettu, Thiyyattu, Theyyam and Padayani besides a minor share of folk arts like Porattunatakam. All along, the martial art of Kalarippayattu has influenced the body language of Kathakali. The use of Malayalam, the local language (albeit as a mix of Sanskrit and Malayalam, called 'Manipravaalam'), has also helped the literature of Kathakali sound more transparent for the average audience.

 

As a part of modernising, propagating, promoting and popularizing Kathakali, the International Centre for Kathakali at New Delhi has taken up a continuing project since 1980 of producing new plays based on not only traditional and mythological stories, but also historical stories, European classics and Shakespeare's plays. Recently they produced Kathakali plays based on Shakespeare's Othello and Greek-Roman mythology of Psyche and Cupid.

 

Even though the lyrics/literature would qualify as another independent element called Sahithyam, it is considered as a component of Geetha or music, as it plays only a supplementary role to Nritham, Nrithyam and Natyam.

 

KATHAKALI PLAYS

Traditionally there are 101 classical Kathakali stories, though the commonly staged among them these days total less than one-third that number. Almost all of them were initially composed to last a whole night. Nowadays, there is increasing popularity for concise, or oftener select, versions of stories so as the performance lasts not more than three to four hours from evening. Thus, many stories find stage presentation in parts rather than totality. And the selection is based on criteria like choreographical beauty, thematic relevance/popularity or their melodramatic elements. Kathakali is a classical art form, but it can be appreciated also by novices—all contributed by the elegant looks of its character, their abstract movement and its synchronisation with the musical notes and rhythmic beats. And, in any case, the folk elements too continue to exist. For better appreciation, perhaps, it is still good to have an idea of the story being enacted.

 

The most popular stories enacted are Nalacharitham (a story from the Mahabharata), Duryodhana Vadham (focusing on the Mahabharata war after profiling the build-up to it), Kalyanasougandhikam, (the story of Bhima going to get flowers for his wife Panchali), Keechakavadham (another story of Bhima and Panchali, but this time during their stint in disguise), Kiratham (Arjuna and Lord Shiva's fight, from the Mahabharata), Karnashapatham (another story from the Mahabharata), Nizhalkuthu and Bhadrakalivijayam authored by Pannisseri Nanu Pillai. Also staged frequently include stories like Kuchelavrittam, Santanagopalam, Balivijayam, Dakshayagam, Rugminiswayamvaram, Kalakeyavadham, Kirmeeravadham, Bakavadham, Poothanamoksham, Subhadraharanam, Balivadham, Rugmangadacharitam, Ravanolbhavam, Narakasuravadham, Uttaraswayamvaram, Harishchandracharitam, Kacha-Devayani and Kamsavadham.

 

Recently, as part of attempts to further popularise the art, stories from other cultures and mythologies, such as those of Mary Magdalene from the Bible, Homer's Iliad, and William Shakespeare's King Lear and Julius Caesar besides Goethe's Faust too have been adapted into Kathakali scripts and on to its stage. Synopsis of 37 kathakali stories are available in kathakalinews.com.

 

MUSIC

The language of the songs used for Kathakali is Manipravalam. Though most of the songs are set in ragas based on the microtone-heavy Carnatic music, there is a distinct style of plain-note rendition, which is known as the Sopanam style. This typically Kerala style of rendition takes its roots from the temple songs which used to be sung (continues even now at several temples) at the time when Kathakali was born.

 

As with the acting style, Kathakali music also has singers from the northern and southern schools. The northern style has largely been groomed by Kerala Kalamandalam in the 20th century. Kalamandalam Neelakantan Nambisan, an overarching Kathakali musician of those times, was a product of the institute. His prominent disciples include Kalamandalam Unnikrishna Kurup, Kalamandalam Gangadharan, Kalamandalam P.G. Radhakrishnan, Rama Varrier, Madambi Subramanian Namboodiri, Tirur Nambissan, Kalamandalam Sankaran Embranthiri, Kalamandalam Hyderali, Kalamandalam Haridas, Subramanian, Kalanilayam Unnikrishnan and Kalamandalam Bhavadasan. The other prominent musicians of the north feature Kottakkal Vasu Nedungadi, Kottakkal Parameswaran Namboodiri, Kottakkal P.D. Narayanan Namboodiri, Kottakkal Narayanan, Kalamandalam Anantha NarayananKalamandalam Sreekumar Palanad Divakaran, Kalanilayam Rajendran, Kolathappilli Narayanan Namboodiri, Kalamandalam Narayanan Embranthiri, Kottakkal Madhu, Kalamandalam Babu Namboodiri, Kalamandalam Harish and Kalamandalam Vinod. In the south, some of whom are equally popular in the north these days, include Pathiyur Sankarankutty. Southerner musicians of the older generation include Cherthala Thankappa Panikker, Thakazhi Kuttan Pillai, Cherthala Kuttappa Kurup, Thanneermukkam Viswambharan and Mudakkal Gopinathan.

 

PERFORMANCE

Traditionally, a Kathakali performance is usually conducted at night and ends in early morning. Nowadays it isn't difficult to see performances as short as three hours or fewer. Kathakali is usually performed in front of the huge Kalivilakku (kali meaning dance; vilakku meaning lamp) with its thick wick sunk till the neck in coconut oil. Traditionally, this lamp used to provide sole light when the plays used to be performed inside temples, palaces or abodes houses of nobles and aristocrats. Enactment of a play by actors takes place to the accompaniment of music (geetha) and instruments (vadya). The percussion instruments used are chenda, maddalam (both of which underwent revolutionary changes in their aesthetics with the contributions of Kalamandalam Krishnankutty Poduval and Kalamandalam Appukutty Poduval) and, at times, edakka. In addition, the singers (the lead singer is called “ponnani” and his follower is called “singidi”) use chengila (gong made of bell metal, which can be struck with a wooden stick) and ilathalam (a pair of cymbals). The lead singer in some sense uses the Chengala to conduct the Vadyam and Geetha components, just as a conductor uses his wand in western classical music. A distinguishing characteristic of this art form is that the actors never speak but use hand gestures, expressions and rhythmic dancing instead of dialogue (but for a couple of rare characters).

 

ACTING

A Kathakali actor uses immense concentration, skill and physical stamina, gained from regimented training based on Kalaripayattu, the ancient martial art of Kerala, to prepare for his demanding role. The training can often last for 8–10 years, and is intensive. In Kathakali, the story is enacted purely by the movements of the hands (called mudras or hand gestures) and by facial expressions (rasas) and bodily movements. The expressions are derived from Natyashastra (the tome that deals with the science of expressions) and are classified into nine as in most Indian classical art forms. Dancers also undergo special practice sessions to learn control of their eye movements.

 

There are 24 basic mudras—the permutation and combination of which would add up a chunk of the hand gestures in vogue today. Each can again can be classified into 'Samaana-mudras'(one mudra symbolising two entities) or misra-mudras (both the hands are used to show these mudras). The mudras are a form of sign language used to tell the story.

 

The main facial expressions of a Kathakali artist are the 'navarasams' (Navarasas in anglicised form) (literal translation: Nine Tastes, but more loosely translated as nine feelings or expressions) which are Sringaram (amour), Hasyam (ridicule, humour), Bhayanakam (fear), Karunam (pathos), Roudram (anger, wrath), Veeram (valour), Beebhatsam (disgust), Adbhutam (wonder, amazement), Shantam (tranquility, peace). The link at the end of the page gives more details on Navarasas.

 

One of the most interesting aspects of Kathakali is its elaborate make-up code. Most often, the make-up can be classified into five basic sets namely Pachcha, Kathi, Kari, Thaadi, and Minukku. The differences between these sets lie in the predominant colours that are applied on the face. Pachcha (meaning green) has green as the dominant colour and is used to portray noble male characters who are said to have a mixture of "Satvik" (pious) and "Rajasik" (dark; Rajas = darkness) nature. Rajasik characters having an evil streak ("tamasic"= evil) -- all the same they are anti-heroes in the play (such as the demon king Ravana) -- and portrayed with streaks of red in a green-painted face. Excessively evil characters such as demons (totally tamasic) have a predominantly red make-up and a red beard. They are called Red Beard (Red Beard). Tamasic characters such as uncivilised hunters and woodsmen are represented with a predominantly black make-up base and a black beard and are called black beard (meaning black beard). Women and ascetics have lustrous, yellowish faces and this semi-realistic category forms the fifth class. In addition, there are modifications of the five basic sets described above such as Vella Thadi (white beard) used to depict Hanuman (the Monkey-God) and Pazhuppu, which is majorly used for Lord Shiva and Balabhadra.

 

NOTABLE TRAINING CENTRES & MASTERS

Kathakali artistes need assiduous grooming for almost a decade's time, and most masters are products of accomplished institutions that give a minimum training course of half-a-dozen years. The leading Kathakali schools (some of them started during the pre-Independent era India) are Kerala Kalamandalam (located in Cheruthuruthy near Shoranur), PSV Natya Sangham (located in Kottakal near Kozhikode), Sadanam Kathakali and Classical Arts Academy (or Gandhi Seva Sadan located in Perur near Ottappalam in Palakkad), Unnayi Varier Smaraka Kalanilayam (located in Irinjalakuda south of Thrissur), Margi in Thiruvananthapuram, Muthappan Kaliyogam at Parassinikkadavu in Kannur district and RLV School at Tripunithura off Kochi and Kalabharathi at Pakalkkuri near Kottarakkara in Kollam district, Sandarshan Kathakali Kendram in Ambalapuzha and Vellinazhi Nanu Nair Smaraka Kalakendra in Kuruvattor. Outside Kerala, Kathakali is being taught at the International Centre for Kathakali in New Delhi, Santiniketan at Visva-Bharati University in West Bengal, Kalakshetra in Chennai and Darpana Academy in Ahmedabad among others. PadmaSree Guru Chengannur Raman Pillai mostly known as 'Guru Chengannur'was running a traditional Gurukula Style approach to propagate Kathakali.

 

‘Guru Chengannur” is ever renowned as the Sovereign Guru of Kathakali. His precision in using symbols, gestures and steps were highest in the field of Kathakali. Guru Chegannur's kaththi vesham, especially the portrayal of Duryodhana enthralled the audience every time he performed. A master of the art, he found immense happiness and satisfaction in the success and recognition of his disciples.

 

Senior Kathakali exponents of today include Padma Bhushan Kalamandalam Ramankutty Nair, Padma Shri Kalamandalam Gopi, Madavoor Vasudevan Nair, Chemancheri Kunhiraman Nair, Kottakkal Krishnankutty Nair, Mankompu Sivasankara Pillai, Sadanam Krishnankutty, Nelliyode Vasudevan Namboodiri, Kalamandalam Vasu Pisharody, FACT Padmanabhan, Kottakkal Chandrasekharan, Margi Vijayakumar, Kottakkal Nandakumaran Nair, Vazhenkada Vijayan, Inchakkattu Ramachandran Pillai, Kalamandalam Kuttan, Mayyanad Kesavan Namboodiri, Mathur Govindan Kutty, Narippatta Narayanan Namboodiri, Chavara Parukutty, Thonnakkal Peethambaran, Sadanam Balakrishnan, Kalanilayam Gopalakrishnan, Chirakkara Madhavankutty, Sadanam K. Harikumaran, Thalavadi Aravindan, Kalanilayam Balakrishnan, Pariyanampatta Divakaran, Kottakkal Kesavan, Kalanilayam Gopi and Kudamaloor Muralikrishnan. The late titan actor-dancers of Kathakali's modern age (say, since the 1930s) include Pattikkamthodi Ravunni Menon, Chenganoor Raman Pillai, Chandu Panicker, Thakazhi Guru Kunchu Kurup, Padma Shri Kalamandalam Krishnan Nair, Padma Shri Vazhenkada Kunchu Nair, Kavalappara Narayanan Nair, Kurichi Kunhan Panikkar, Thekkinkattil Ramunni Nair, Padma Shri Keezhpadam Kumaran Nair, Kalamandalam Padmanabhan Nair, Mankulam Vishnu Namboodiri, Oyur Kochu Govinda Pillai, Vellinezhi Nanu Nair, Padma Shri Kavungal Chathunni Panikkar, Kudamaloor Karunakaran Nair, Kottakkal Sivaraman, Kannan Pattali, Pallippuram Gopalan Nair, Haripad Ramakrishna Pillai, Champakkulam Pachu Pillai, Chennithala Chellappan Pillai, Guru Mampuzha Madhava Panicker, and Vaikkom Karunakaran.

 

Kathakali is still hugely a male domain but, since the 1970s, females too have made entry into the art form on a recognisable scale. The central Kerala temple town of Tripunithura has, in fact, a ladies troupe (with members belonging to several part of the state) that performs Kathakali, by and large in Travancore.

 

KATHAKALI STYLES

Known as Sampradäyaṃ(Malayalam: സമ്പ്രദായം); these are leading Kathakali styles that differ from each other in subtleties like choreographic profile, position of hand gestures and stress on dance than drama and vice versa. Some of the major original kathakali styles included:

 

Vettathu Sampradayam

Kalladikkodan Sampradyam

Kaplingadu Sampradayam

 

Of late, these have narrowed down to the northern (Kalluvazhi) and southern (Thekkan) styles. It was largely developed by the legendary Pattikkamthodi Ravunni Menon (1881-1949) that is implemented in Kerala Kalamandalam (though it has also a department that teaches the southern style), Sadanam, RLV and Kottakkal. Margi has its training largely based on the Thekkan style, known for its stress on drama and part-realistic techniques. Kalanilayam, effectively, churns out students with a mix of both styles.

 

OTHER FORMS OD DANCE & OFFSHOOTS

Kerala Natanam is a kind of dance form, partly based on Kathakali techniques and aesthetics, developed and stylised by the late dancer Guru Gopinath in the mid-20th century. Kathakali also finds portrayal in Malayalam feature films like Vanaprastham, Parinayam, Marattam, and Rangam. Besides documentary films have also been shot on Kathakali artistes like Chenganoor Raman Pillai, Kalamandalam Krishnan Nair, Keezhpadam Kumaran Nair, Kalamandalam Ramankutty Nair, Kalamandalam Gopi and Kottakkal Sivaraman.

 

As for fictional literature, Kathakali finds mention in several Malayalam short stories like Karmen (by N.S. Madhavan) and novels like Keshabharam (by P.V. Sreevalsan). Even the Indo-Anglian work like Arundhati Roy's Booker prize-winning The God of Small Things has a chapter on Kathakali, while, of late, Anita Nair's novel, Mistress, is entirely wrapped in the ethos of Kathakali.

 

Similar musical theater is popular in Kasaragod and the coastal and Malenadu regions of Karnataka, viz. Yakshagana. Though Yakshagana resembles Kathakali in terms of its costume and makeup to an extent, Yakshagana is markedly different from Kathakali as it involves dialogues and method acting also the narration is in Kannada, wherein philosophical debates are also possible within framework of the character. As per records the art form of Yakshagana was already rooted and well established at the time of Sri Manavedan Raja. There is possibilities of its significant influence in formation of Kathakkali as the troupe of performers of "Krishnanattam" designed the basic costume of the art form already established in other parts of south India including Males playing the female roles (until more recently).

 

Kottayam thamburan's way of presenting kathakali was later known as Kalladikkoden sambradayam. Chathu Paniker,the introducer of Kallikkoden Sambrathayam, stayed in Kottayam for five years with Kottayam Thamburan's residence and practiced Kalladikkoden Sambrathayam. Then he returned to his home place. After a short period Chathu Paniker reached Pulapatta as instructed by Kuthiravattath nair. That was around the year ME 865. Many deciples from Kadathanadu, Kurumbra nadu, Vettathu nadu, Palakkadu and Perumpadappu studied kathakali(Kalladikkoden Sambrathayam ) By that time Chathu Paniker was an old man. Some years later he died from Pulapatta.

 

NOTED KATHAKALI VILLAGES & BELTS

There are certain pockets in Kerala that have given birth to many Kathakali artistes over the years. If they can be called Kathakali villages (or some of them, these days, towns), here are some of them: Vellinezhi, Kuruvattoor, Karalmanna, Cherpulassery, Kothachira, peringode, sreekrishnapuram Kongad and Ottapalam in Palakkad district, Vazhenkada in Malappuram district, Thichur or Tichoor, Guruvayur, Thiruvilwamala and Irinjalakuda in Thrissur district, Tripunithura, Edappally, Thekkan Chittoor in Ernakulam district and Kuttanad, Harippad belt in Alappuzha district besides places in and around Thiruvanathapuram in south Travancore and Payyannur in north Malabar.

 

AWARDS FOR KATHAKALI ARTISTS

Sangeet Natak Akademi Awardees - Kathakali (1956–2005)

Nambeesan Smaraka Awards—For artistic performances related kathakali{1992-2008}

 

KATHAKALI ATTAMS (ELAKI ATTAMS)

Attams or more specifically "elaki attams" are sequences of acting within a story acted out with the help of mudras without support from vocal music. The actor has the freedom to change the script to suit his own individual preferences. The actor will be supported ably by Chenda, Maddalam, and Elathalam (compulsory), Chengila (not very compulsory).

 

The following are only some examples. 'Kailasa Udharanam' and 'Tapas Attam' are very important attams and these are described at the end. Two of the many references are Kathakali Prakaram, pages 95 to 142 by Pannisheri Nanu Pillai and Kathakaliyile Manodharmangal by Chavara Appukuttan Pillai.

 

VANA VARNANA: BHIMA IN KALYANA SAUGANDHIKA

Modern man looks at the forest, indeed the birthplace of primates, with a certain wonder and a certain respect. Kathakali characters are no exception.

 

When Pandavas were living in the forest, one day, a flower, not seen before, wafted by the wind, comes and falls at the feet of Panchali. Exhilarated by its beauty and smell, Panchali asks Bhima to bring her more such flowers. To her pleasure Bhima is ready to go at once. But Panchali asks him what he shall do for food and drink on the way. Bhima thinks and says "Food and Drink! Oh, this side glance (look) of yours. This look of longing. This look of anticipation. The very thought fills me up. I don't need any food and drink at all. Let me go." He takes his mace and off he goes. Ulsaham (enthusiasm) is his Sdhayi Bhavam (permanent feature).

 

"Let me go at once in search of this flower," says Bhima. "The scented wind is blowing from the southern side. Let me go that way." After walking some distance he sees a huge mountain called Gandhamadana and three ways. He decides to take the middle one which goes over the mountain. After going further "The forest is getting thicker. Big trees, big branches in all directions. The forest looks like a huge dark vessel into which even light can not penetrate. This is my (Bhima's) way. Nothing can hinder me." So saying he pulls down many trees. Sometimes he shatters the trees with his mace. Suddenly he sees an elephant. "Oh! Elephant." He describes it. Its trunk. Sharp ears.

 

The itching sensation in the body. It takes some mud and throws on the body. Oh good. Then it sucks water and throws on the body. Somewhat better. Slowly it starts dosing even though alert at times. A very huge python is approaching steadily. Suddenly it catches hold of the elephant's hind leg. The elephant wakes up and tries to disengage the python. The python pulls to one side. The elephant kicks and drags to the other side. This goes on for some time. Bhima looks to the other side where a hungry lion is looking for food. It comes running and strikes the elephants head and eats part of the brain and goes off. The python completes the rest. "Oh my god, how ruthless!" says Bhima and proceeds on his way.

 

UDYANA VARNANA: NALA IN NALACHARITHAM SECOND DAY

Descriptions of gardens are found in most dance forms of India and abroad. These are also common in Kathakali.

 

Newly married Nala and Damayanthi are walking in the garden. When Nala was lovingly looking at Damayanthi a flower falls on her. Nala is overjoyed and thinks that this is a kindness nature has shown on his wife. Nala says "On seeing the arrival of their queen, the trees and climbers are showing happiness by dropping flowers on you." He tells her, "See that tree. When I used to be alone the tree used to hug the climber and seemingly laugh at my condition." Then he looks at the tree and says, "Dear Tree, look at me now. See how fortunate I am with my beautiful wife."

 

Both wander about. A bumblebee flies towards Damayanthi. Immediately Nala protects her face with a kerchief. He looks at the bee and then at Damayanthi. He says, "On seeing your face the bee thought it was a flower and came to drink the nectar." Nala and Damayanthi listen to the sounds coming out of the garden. Damayanti says, "It appears that the whole garden is thrilled. The flowers are blooming and smiling. Cuckoos are singing and the bees are dancing. Gentle winds are blowing and rubbing against our bodies. How beautiful the whole garden looks." Then Nala says that the sun is going down and it is time for them to go back and takes her away.

 

SHABDA VARNANA: HANUMAN IN KALYANA SAUGANDHIKAM

While Bhima goes in search of the flower, here Hanuman is sitting doing Tapas with mind concentrated on Sri Rama.

 

When he hears the terrible noises made by Bhima in the forest he feels disturbed in doing his Tapas. He thinks "What is the reason for this?" Then the sounds become bigger. "What is this?" He thinks, "The sounds are getting bigger. Such a terrible noise. Is the sea coming up thinking that the time is ripe for the great deluge (Pralaya). Birds are flying helter-skelter. Trees look shocked. Even Kali Yuga is not here. Then what is it? Are mountains quarreling with each other? No, That can't be it. Indra had cut off the wings of mountains so that they don't quarrel. Is the sea changing its position? No it can't be. The sea has promised it will not change its position again. It can't break the promise." Hanuman starts looking for clues. "I see elephants and lions running in fear of somebody. Oh a huge man is coming this way. Oh, a hero is coming. He is pulling out trees and throwing it here and there. Okay. Let him come near, We will see."

 

THANDEDATTAM: RAVANA IN BALI VADHAM

After his theranottam Ravana is seen sitting on a stool. He says to himself "I am enjoying a lot of happiness. What is the reason for this?" Thinks. "Yes I know it. I did Tapas to Brahma and received all necessary boons. Afterwards I won all ten directions. I also defeated my elder brother Vaishravana. Then I lifted Kailas mountain when Siva and Parvathi were having a misunderstanding. Parvathi got frightened and embraced Siva in fear. Siva was so happy he gave a divine sword called Chandrahasa. Now the whole world is afraid of me. That is why I am enjoying so much happiness." He goes and sits on the stool. He looks far away. "Who is coming from a distance. he is coming fast. Oh, it is Akamba. Okay. Let me find out what news he has for me."

 

ASHRAMA VARNANA: ARJUNA IN KIRATHAM

Arjuna wants to do Tapas to Lord Siva and he is looking a suitable place in the Himalayan slopes. He comes to place where there is an ashram. Arjuna looks closely at the place. "Oh. What a beautiful place this is. A small river in which a very pure water is flowing. Some hermits are taking baths in the river. Some hermits are standing in the water and doing Tapsas. Some are facing the Sun. Some are standing in between five fires." Arjuna salutes the hermits from far. He says to himself "Look at this young one of a deer. It is looking for its mother. It seems to be hungry and thirsty. Nearby a female tiger is feeding its young ones. The little deer goes towards the tigress and pushes the young tiger cubs aside and starts drinking milk from the tigress. The tigress looks lovingly at the young deer and even licks its body as if it were its own child. How beautiful. How fulfilling."

 

Again he looks "Here on this side a mongoose and a serpent forgetting their enmity are hugging each other. This place is really strange and made divine by saints and hermits. Let me start my Tapas somewhere nearby."

 

A sloka called "Shikhini Shalabha" can be selected instead of the above if time permits.

 

AN ATTAM BASED ON A SLOKA

Sansrit slokas are sometimes shown in mudras and it has a pleasing and exhilarating effect. Different actors use slokas as per his own taste and liking. However, the slokas are taught to students during their training period. An example is given below.

 

Kusumo Kusumolpatti Shrooyathena Chathushyathe

Bale thava Mukhambuje Pashya Neelolpaladwayam

 

Meaning a flower blooming inside another flower is not known to history. But, my dear, in your lotus like face are seen two blue Neelolpala flowers (eyes).

 

A CONVERSATION BASED ON A SLOKA

Sanskrit slokas can also be used to express an intent. One such example is a sloka used by Arjuna addressed to Mathali the charioteer in Kalakeya Vadham. Sloka:

Pitha: Kushalee Mama hritha Bhujaam

Naatha Sachee Vallabha:

Maatha: kim nu Pralomacha Kushalinee

Soonurjayanthasthayo

Preethim va Kushchate Thadikshnavidhow

Cheta Samutkanuthe

Sutha: tvam Radhamashu Chodaya vayam

Dharmadivam Mathala

 

Meaning: The husband of Indrani and the lord of gods my father - Is he in good health? His son Jayantha - Is he strictly following the commands of his father? Oh, I am impatient to see all of them.

 

SWARGA VARNANA: ARJUNA IN KELAKEYA VADHAM

Arjuna goes to heaven on the invitation of his father, Indra. After taking permission from Indrani he goes out to see all the places in Swarga. First he sees a building, his father's palace. It is so huge with four entrances. It is made of materials superior to gold and jewels of the world. Then he goes ahead and sees Iravatha. Here he describes it as a huge elephant with four horns. He is afraid to touch it. Then he thinks that animals in Swarga can't be cruel like in the world and so thinking he goes and touches and salutes Iravatha. He describes the churning of the white sea by gods and demons with many details and how Iravatha also came out of the white sea due to this churning.

 

He walks on and sees his father's (Indra's) horse. It is described as being white and its mane is sizzling like the waves of the white sea from which it came. He touches and salutes the horse also. Then he goes to see the river of the sky (or milky way). He sees many birds by this river and how the birds fly and play is shown.

 

Then he sees the heavenly ladies. Some are collecting flowers, and one of them comes late and asks for some flowers for making garland. The others refuse. She goes to the Kalpa Vriksha and says "please give me some flowers." Immediately a shower of flowers occurs which she collects in her clothes and goes to make garlands chiding the others. "See... I also got flowers." After this he sees the music and dance of the heavenly ladies. First it starts with the adjustments of instruments Thamburu, Mridangam, Veena. Then the actual music starts along with the striking of cymbals. Then two or three types of dances are shown. Then comes juggling of balls. It is described by a sloka thus:

 

Ekopi Thraya Iva Bhathi Kandukoyam

 

Kanthayaa: Karathala Raktharaktha:

Abhrastho Nayanamareechi Neelaneelo

Popular belief is that kathakali is emerged from "Krishnanattam", the dance drama on the life and activities of Lord Krishna created by Sri Manavedan Raja, the Zamorin of Calicut (1585-1658 AD). Once Kottarakkara Thampuran, the Raja of Kottarakkara who was attracted by Krishnanattam requested the Zamorin for the loan of a troupe of performers. Due to the political rivalry between the two, Zamorin did not allow this. So Kottarakkara Thampuran created another art form called Ramanattam which was later transformed into Aattakatha. Krishnanaattam was written in Sanskrit, and Ramanattam was in Malayalam. By the end of 17th century, Attakatha was presented to the world with the title 'Kathakali'. Kathakali also shares a lot of similarities with Krishnanattam, Koodiyattam (a classical Sanskrit drama existing in Kerala) and Ashtapadiyattam (an adaptation of 12th-century musical called Gitagovindam). It also incorporates several other elements from traditional and ritualistic art forms like Mudiyettu, Thiyyattu, Theyyam and Padayani besides a minor share of folk arts like Porattunatakam. All along, the martial art of Kalarippayattu has influenced the body language of Kathakali. The use of Malayalam, the local language (albeit as a mix of Sanskrit and Malayalam, called ), has also helped the literature of Kathakali sound more transparent for the average audience. As a part of modernising, propagating, promoting and popularizing Kathakali, the International Centre for Kathakali at New Delhi has taken up a continuing project since 1980 of producing new plays based on not only traditional and mythological stories, but also historical stories, European classics and Shakespeare's plays. Recently they produced Kathakali plays based on Shakespeare's Othello and Greek-Roman mythology of Psyche and Cupid.

 

Even though the lyrics/literature would qualify as another independent element called Sahithyam, it is considered as a component of Geetha or music, as it plays only a supplementary role to

Bhumau Talcharana Naghamshu Gaurgaura:

 

Meaning One ball looks like three balls. When it is in the hands of the juggler, it takes the redness of the hands, when it goes up it takes the blueness of the eyes, when it strikes the ground it becomes white from the whiteness of the leg nails. Once a juggled ball falls down. Then she, the juggler, somehow manages to proceed and remarks "See.. how I can do it".

 

At one time a garment slips from a lady's body and she adjusts the cloth showing shameful shyness (Lajja). Then the ladies go in for a Kummi dance. As Arjuna was enjoying this dance, suddenly somebody calls him. Arjuna feels scared. "Oh God, where am I?" he says and beats a hasty retreat.

 

TAPAS ATTAM: RAVANA IN RAVANA ULBHAVAM

[Background: Mali, Sumali and Malyavan were three brothers ruling Sri Lanka. During a war between them and Indra, Indra requested help from Lord Vishnu and as a consequence Lord Vishnu killed Mali. Sumali and Malyavan escaped to Patala. Kaikasi was the daughter of Sumali. She wandered in the forest. She belong three boys through a great sage called Vishravassu. (Vishravassu had an earlier son called Vaishravana who became the richest among all people.) The eldest boy of Kaikasi was Ravana followed by Kumbhakarna and Vibhishana.]

 

SCENE 1

When Ravana was a young boy (Kutti Ravana vesham), one day he was sleeping on his mothers lap in a place called madhuvanam. At that time Kaikasi sees Vaishravana flying overhead in his vimana (mythical aeroplane). She thinks “Oh, that is Vaishravana, technically a brother of my son who is sleeping on my lap. He is rich and strong. My son is so poor and weak. While thinking thus a drop of tear from her eyes drops on Ravana’s face. Ravana suddenly wakes up and sees his mother crying. When he knew the reason he could not bear it. He says he is going to do tapas to Brahma to get boons so that he will be strong and rich.

 

SCENE 2

(The tapas itself is shown as a part of autobiographical narration of adult ravana)

 

Ravana (adult Ravana, not kutti Ravana) is sitting on a stool. He thinks “Why am I so happy? How did I become so rich and strong? Oh yes. It is because of the tapas I did. What made me do the tapas? When I was a young boy, one day I was sleeping on my mother’s lap in a place called Madhuvanam. A drop of tear from her eyes falls on my face. I asked her why she was crying. She said she saw Vaishravana flying overhead in his vimana (plane). She told me Vaishravan was a brother of mine now flying in a plane. He is rich and strong. I am so poor and weak. When I heard this comparison between me and my brother, I could not bear it. I am going to do tapas to Brahma to get boons so that I will be strong and rich.

 

I made five different types of fires (while doing tapas gods are approached through Agni the god of fire). Then I started my tapas. I asked my brothers to stand guard and also keep the fires burning. Then I fully concentrated on tapas. Time passed but Brahma did not appear. I looked. Why is Brahma not appearing? I doubled my concentration. Time passed. Brahma is not appearing. Still not appearing? I cut one of my heads and put it in the fire. Waited, Brahma did not come. One more head rolls. Still no Brahma comes. Heads roll and roll. No Brahma. Only one head is left. First I thought of stopping my tapas. But no! Never! That will be an insult to me and my family. It is better to die than stop. Also when I die Brahma will be judged as being partial. With great determination I swung the sword at my last neck, when, lo and behold, suddenly Brahma appeared and caught my hand. I looked at him with still un-subsided, but gradually subsiding anger. Brahma asked me what boons I wanted. I asked for a boon that I should win all the worlds and have all the wealth and fame and that I should not be killed except by man. I also asked him to give boons for my brothers.

 

In the next scene Ravana asks Kumbhakarna and Vibhishana what boons they got. Unfortunately Kumbhakarna’s tongue got twisted while asking for boon and he got ‘sleep’ instead of becoming the ‘king of gods’. Ravana laughed it off. As for Vibhishana, he being a bhaktha of Vishnu, asked for Vishnu’s blessings and got it. Ravana laughs it off and also decides to conquer all the worlds and starts preparing his grand army for the big conquest of the worlds.

 

[This method of presentation with a peculiar sequence has a tremendous dramatic affect. The main actor redoes a small part of what happened to kutti Ravana vesham, and this gives a view of the high contrast between the boy and the man Ravana. Similarly the presence of Kumbhakarna and Vibhishana in the subsequent scene offers a good smile on the face of the viewer at the end of the play.]

 

KAILASA UDDHARANAM: RAVANA IN BALI VIJAYAM

[Background and Previous scene: After receiving the boons, and widening his kingdom in all directions, Ravana lives in Sri Lanka with great pomp and splendor. One day he sees Saint Narada approaching his palace singing songs in praise of him ‘Jaya jaya Ravana, Lanka Pathe’. Happily he receives Narada and seats him next to him. After telling Narada about the victory of his son Indrajith on Indra, Ravana tells Narada “Now there is nobody on earth or other worlds who can fight with me”. To this Narada replies “ Very true indeed, but there is one huge monkey called Bali who says he can defeat you. He even said that you are just like a blade of grass to him. Well let him say what he wants. You are unbeatable.” Then Narada says ‘let us go there and see him’. Both decide to go. But Ravana takes his famous sword called “Chandrahasam”. Then Narada asks the history of this sword. Ravana’s Attam Starts.]

 

Ravana says “I received this sword from Lord Siva. It happened thus. Once when I was conquering new places and expanding my empire I happened to be going across the Kailasa mountain. The plane got stuck on the mountain unable to move forward. I got down from the plane and looked at the mountain. (Looks from one end to the other first horizontally and then vertically.) So huge it was. Then I decided to lift it with my bare hand and keep it aside and move forward. I started sticking my hands under it one by one. Then I tried to lift it. It doesn’t move. I put more force and more force. It moved just a bit. I pushed harder and harder, slowly it started moving then again and again and it moved easily. Then I lifted it up with my hands and started juggling it (exaggeration evident).

 

“At that particular time Lord Siva was quarreling with his wife Parvathi. Why did they fight? The story is as follows. Parvathi had gone for enjoying swimming and bathing in some beautiful pond. At that time Siva opened his jata (disheveled long hair) and called Ganga for some entertainment after asking Ganapathi and Subramania to go for some errands. Somehow becoming suspicious, right at that time, Parvathi came back in a hurry with wet clothes and saw Siva with Ganga. Siva was wondering what to do and it was at that time that Ravana started lifting the Kailasa. When Kailasa started shaking Parvathi got scared and ran to Siva and hugged him. So the quarrel ended and Siva was happy. “As a reward Siva called me and gave me this famous Chandrahasa sword.”

 

Then Narada and Ravana leave to meet Bali. Ravana wanted to take the sword along with him, but Narada suggested that the sword is not required for teaching a lesson to Bali who is after all an unarmed monkey.

 

WIKIPEDIA

Plaisirs d'hiver - Marche de noel 2019 - Last saturday Night

 

From 29 November to 5 January, this unmissable event is back in central Brussels, and with it the guarantee of spending magical moments in the city's streets and being lost in wonder on Grand-Place before the incredible sound and light show and stunning Christmas tree.

Also on the programme: the traditional big wheel, covered ice rink, chalets, merry-go-rounds and countless activities for young and old, not forgetting the art installations and illuminations that create a unique atmosphere in the capital. This year, we have a very big special guest, 55 cm to be precise: the Manneken-Pis, who will be celebrating his 400th birthday with a whole host of festive activities.

 

Every year, the City of Brussels works twice as hard to put on an even more enjoyable and seamless event for local people and our many international visitors. Last year, it attracted nearly three million! Its success also benefits hotels and businesses in the centre, which post impressive figures.

 

And to share the Christmas joy, the Winter Pop popup village will stop off in four areas of the city. Every weekend, free activities will be organized with community groups and local figures. Caravans, lights, firepits, all kinds of artists, music, games... For the third year, Winter Pop will spread the Winter Wonders' fairy dust across Brussels.

 

The City of Brussels and the organizers thank the Brussels's artists Guillaume Desmaret & Arnaud Debal of the Farm Prod collective for the realization of the visual of Winter Wonders 2019. www.farmprod-collective.be

Riverside Cemetery, Kalamazoo, Michigan

 

Argus Anastigmat 50mm f/4.5 on Sony A7RM2.

 

Argus-Ilex-Precise I.R.C. f/4.5 Anastigmat (from the early Argus A camera series) on Sony A7RM2.

 

Converted to black-and-white in Lightroom CC; distortion, vignette and edge softness come with the lens.

Ant Theme: Research by Dr. Jonathan Klassen

Research in the Klassen lab tries to understand how symbioses (“organisms living together”) function as a unit, despite being made up of different individuals that have different ecologies and evolutionary interests. This research is important because of how widespread such symbioses are in nature, e.g., between humans and their gut microbes, or plants and microbes surrounding their roots in the rhizosphere. However, the complexity of such systems makes them difficult to study. Instead, we study a fungus-growing ant, Trachymyrmex septentrionalis, as a model system where we can understand the precise function of each symbiont and how it interacts with the others. T. septentrionalis is the northernmost fungus growing ant, and is abundant in pine flat forests throughout the Eastern USA, ranging as far north as Long Island, New York. In this symbiosis, T. septentrionalis ants collect plant material and insect feces, which they feed to a specific “cultivar” fungus that they farm in underground gardens. Once the fungus has digested this food, it forms nutrient-rich swellings that the ants feed upon. The ants also protect their cultivar fungus from disease using antibiotic-producing Pseudonocardia bacteria that reside on the ants’ proplueral plates (i.e., “chest”). The ants therefore both farm the cultivar fungus as their food source and protect it by “crop spraying” antibiotics produced by their symbiotic Pseudonocardia bacteria.

In this collaboration, we used macrophotography to visualize the various members of our symbiosis and the interactions between them. We took images of each life cycle stage of the ant, and observed how their bodies developed as they moved first from larvae, to pupae, and finally to fully developed adult workers and the male reproductive caste. We also imaged the underside of a worker adult, which showed how the Pseudonocardia bacteria form an ordered array of white microcolonies covering the ant’s propleural plate. These colonies likely relate to an array of glands on the ant’s body that as thought to feed each colony of bacteria. Finally we also imaged the cultivar fungus to investigate how its structure related to its relationship with the ants. Interestingly, our images revealed patches of necrotic cultivar tissue, perhaps indicating the presence of a melanin-based immune system in this fungus. This has never been observed before, and whether it is caused by the ant or some other factor remains unknown. Together, these macrophotographic images allowed us to view our ants and their symbionts in unprecedented detail, and demonstrates the intimacy of the interactions that occur between them.

EXHIBIT ON DISPLAY NOW AT UCONN'S NATURAL HISTORY MUSEUM

 

Illuminated with: macroscopicsolutions.com/store/product-category/imaging-p...

 

Imaged with: macroscopicsolutions.com/store/product/the-macropod-pro-m...

 

MORE INFORMATION

 

Images in this gallery were captured by:

 

Mark Smith M.S. Geoscientist mark@macroscopicsolutions.com

 

Annette Evans Ph.D. Student at the University of Connecticut annette@macroscopicsolutions.com

Calendula officinalis, the pot marigold, common marigold, ruddles, Mary's gold or Scotch marigold, is a flowering plant in the daisy family Asteraceae. It is probably native to southern Europe, though its long history of cultivation makes its precise origin unknown, and it may possibly be of garden origin.[clarification needed] It is also widely naturalised farther north in Europe (as far as southern England) and elsewhere in warm temperate regions of the world.

 

The Latin specific epithet officinalis refers to the plant's medicinal and herbal uses.

 

Description

Calendula officinalis is a short-lived aromatic herbaceous perennial, growing to 80 cm (31 in) tall, with sparsely branched lax or erect stems. The leaves are oblong-lanceolate, 5–17 cm (2–7 in) long, hairy on both sides, and with margins entire or occasionally waved or weakly toothed. The inflorescences are yellow, comprising a thick capitulum or flowerhead 4–7 cm (1+1⁄2–3 in) diameter surrounded by two rows of hairy bracts; in the wild plant they have a single ring of ray florets surrounding the central disc florets. The disc florets are tubular and hermaphrodite, and generally of a more intense orange-yellow colour than the female, tridentate, peripheral ray florets. The flowers may appear all year long where conditions are suitable. The fruit is a thorny curved achene and weight in average 10.1 mg (n=50).

 

Calendulas are used as food plants by the larvae of some Lepidoptera species including cabbage moth, gothic moth, large yellow underwing, and setaceous Hebrew character.

 

Cultivation

Calendula officinalis is widely cultivated and can be grown easily in sunny locations in most kinds of soils. Although perennial, it is commonly treated as an annual, particularly in colder regions where its winter survival is poor, and in hot summer locations where it also does not survive.

 

Calendulas are considered by many gardening experts as among the easiest and most versatile flowers to grow in a garden, especially because they tolerate most soils. In temperate climates, seeds are sown in spring for blooms that last throughout the summer and well into the fall. In areas of limited winter freezing, seeds are sown in autumn for winter color. Plants will wither in subtropical summer. Seeds will germinate freely in sunny or half-sunny locations, but plants do best if planted in sunny locations with rich, well-drained soil. Pot marigolds typically bloom quickly from seed (in under two months) in bright yellows, golds, and oranges.

 

Leaves are spirally arranged, 5–18 cm (2–7 in) long, simple, and slightly hairy. The flower heads range from pastel yellow to deep orange, and are 3–7 cm (1+1⁄4–2+3⁄4 in) across, with both ray florets and disc florets. Most cultivars have a spicy aroma. It is recommended to deadhead (remove dying flower heads) the plants regularly to maintain even blossom production.

 

Cultivars

Numerous cultivars have been selected for variation in the flowers, from pale yellow to orange-red, and with 'double' or 'semi-double' flowerheads with ray florets replacing some or all of the disc florets. Examples include 'Alpha' (deep orange), 'Jane Harmony', 'Sun Glow' (bright yellow), 'Lemon' (pale yellow), 'Orange Prince' (orange), 'Indian Prince' (dark orange-red), 'Pink Surprise' (double, with inner florets darker than outer florets), 'Green-heart Gold' (double, bright yellow), 'Apricot Pygmy' (double light peach) and 'Chrysantha' (yellow, double). 'Variegata' is a cultivar with yellow variegated leaves.

 

The cultivar group 'Fiesta Gitana' has gained the Royal Horticultural Society's Award of Garden Merit.

 

Uses

Pot marigold florets are edible. They are often used to add color to salads or added to dishes as a garnish and in lieu of saffron. The leaves are edible but are often not palatable. They have a history of use as a potherb and in salads. The plant is also used to make tea.

 

Flowers were used in ancient Greek, Roman, Middle Eastern, and Indian cultures as a medicinal herb, as well as a dye for fabrics, foods, and cosmetics. Many of these uses persist today. They are also used to make oil that protects the skin.

 

Marigold leaves can also be made into a poultice that is believed to help scratches and shallow cuts to heal faster, and to help prevent infection. It has also been used in eye drops.

 

Constituents

The petals and pollen of Calendula officinalis contain triterpenoid esters and the carotenoids flavoxanthin and auroxanthin (antioxidants and the source of the yellow-orange coloration). The leaves and stems contain other carotenoids, mostly lutein (80%), zeaxanthin (5%), and beta-carotene.[citation needed] Plant extracts are also widely used in cosmetics, presumably due to presence of compounds such as saponins, resins, and essential oils.

 

The flowers of Calendula officinalis contain flavonol glycosides, triterpene oligoglycosides, oleanane-type triterpene glycosides, saponins, and a sesquiterpene glucoside.[ Calendula flowers are a rich source of lutein, containing 29.8 mg/100g.

 

Potential pharmacology

Plant pharmacological studies have suggested that Calendula extracts may have anti-viral, anti-genotoxic, and anti-inflammatory properties in vitro. In an in vitro assay, the methanol extract of C. officinalis exhibited antibacterial activity and both the methanol and the ethanol extracts showed antifungal activities.

by doyouskrwt ift.tt/1RZNoSW

High Precise Automatic Hot Stamping Machines on Pen Rods

At that precise time, I was happy. That was my first photo session of fireworks. I was ideally positioned upstream of the Mirabeau Bridge. In front of me, the Grenelle bridge, and Statue of Liberty*.

I was surrounded by friendly people.

I can testify that nobody knew that blood had flown at Nice. The first report came on my smartphone about ten minutes after the fireworks.

I felt devastated.

These four pictures are dedicated to Nice victims.

 

A cette heure précise, j'étais heureux. C'était ma première session photo d'un feux d'artifice. J'étais idéalement positionné en amont du pont Mirabeau. En face de moi, le pont de Grenelle, et la statue de la liberté.

J'étais entouré de gens sympathiques.

Je peux témoigner qu'autour de moi, personne ne savait que le sang avait coulé à Nice. La première notification (le Figaro) est tombée sur mon smartphone environ 5 minutes après la fin du feux d'artifice.

J'ai été dévasté.

Ces quatre photos sont dédiées aux victimes de Nice.

 

* en.wikipedia.org/wiki/Replicas_of_the_Statue_of_Liberty#P...

 

Sony Alpha A7

RF Jupiter-9 2/85mm for Zorki camera (KMZ 1954) M/L39 adapter

Shown here

Hervey Bay Homes

Kathakali (Malayalam: കഥകളി, kathakaḷi; Sanskrit: कथाकळिः, kathākaḷiḥ) is a stylized classical Indian dance-drama noted for the attractive make-up of characters, elaborate costumes, detailed gestures and well-defined body movements presented in tune with the anchor playback music and complementary percussion. It originated in the country's present day state of Kerala during the 17th century and has developed over the years with improved looks, refined gestures and added themes besides more ornate singing and precise drumming.

 

HISTORY

Popular belief is that kathakali is emerged from "Krishnanattam", the dance drama on the life and activities of Lord Krishna created by Sri Manavedan Raja, the Zamorin of Calicut (1585-1658 AD). Once Kottarakkara Thampuran, the Raja of Kottarakkara who was attracted by Krishnanattam requested the Zamorin for the loan of a troupe of performers. Due to the political rivalry between the two, Zamorin did not allow this. So Kottarakkara Thampuran created another art form called Ramanattam which was later transformed into Aattakatha. Krishnanaattam was written in Sanskrit, and Ramanattam was in Malayalam. By the end of 17th century, Attakatha was presented to the world with the title 'Kathakali'.

 

Kathakali also shares a lot of similarities with Krishnanattam, Koodiyattam (a classical Sanskrit drama existing in Kerala) and Ashtapadiyattam (an adaptation of 12th-century musical called Gitagovindam). It also incorporates several other elements from traditional and ritualistic art forms like Mudiyettu, Thiyyattu, Theyyam and Padayani besides a minor share of folk arts like Porattunatakam. All along, the martial art of Kalarippayattu has influenced the body language of Kathakali. The use of Malayalam, the local language (albeit as a mix of Sanskrit and Malayalam, called 'Manipravaalam'), has also helped the literature of Kathakali sound more transparent for the average audience.

 

As a part of modernising, propagating, promoting and popularizing Kathakali, the International Centre for Kathakali at New Delhi has taken up a continuing project since 1980 of producing new plays based on not only traditional and mythological stories, but also historical stories, European classics and Shakespeare's plays. Recently they produced Kathakali plays based on Shakespeare's Othello and Greek-Roman mythology of Psyche and Cupid.

 

Even though the lyrics/literature would qualify as another independent element called Sahithyam, it is considered as a component of Geetha or music, as it plays only a supplementary role to Nritham, Nrithyam and Natyam.

 

KATHAKALI PLAYS

Traditionally there are 101 classical Kathakali stories, though the commonly staged among them these days total less than one-third that number. Almost all of them were initially composed to last a whole night. Nowadays, there is increasing popularity for concise, or oftener select, versions of stories so as the performance lasts not more than three to four hours from evening. Thus, many stories find stage presentation in parts rather than totality. And the selection is based on criteria like choreographical beauty, thematic relevance/popularity or their melodramatic elements. Kathakali is a classical art form, but it can be appreciated also by novices—all contributed by the elegant looks of its character, their abstract movement and its synchronisation with the musical notes and rhythmic beats. And, in any case, the folk elements too continue to exist. For better appreciation, perhaps, it is still good to have an idea of the story being enacted.

 

The most popular stories enacted are Nalacharitham (a story from the Mahabharata), Duryodhana Vadham (focusing on the Mahabharata war after profiling the build-up to it), Kalyanasougandhikam, (the story of Bhima going to get flowers for his wife Panchali), Keechakavadham (another story of Bhima and Panchali, but this time during their stint in disguise), Kiratham (Arjuna and Lord Shiva's fight, from the Mahabharata), Karnashapatham (another story from the Mahabharata), Nizhalkuthu and Bhadrakalivijayam authored by Pannisseri Nanu Pillai. Also staged frequently include stories like Kuchelavrittam, Santanagopalam, Balivijayam, Dakshayagam, Rugminiswayamvaram, Kalakeyavadham, Kirmeeravadham, Bakavadham, Poothanamoksham, Subhadraharanam, Balivadham, Rugmangadacharitam, Ravanolbhavam, Narakasuravadham, Uttaraswayamvaram, Harishchandracharitam, Kacha-Devayani and Kamsavadham.

 

Recently, as part of attempts to further popularise the art, stories from other cultures and mythologies, such as those of Mary Magdalene from the Bible, Homer's Iliad, and William Shakespeare's King Lear and Julius Caesar besides Goethe's Faust too have been adapted into Kathakali scripts and on to its stage. Synopsis of 37 kathakali stories are available in kathakalinews.com.

 

MUSIC

The language of the songs used for Kathakali is Manipravalam. Though most of the songs are set in ragas based on the microtone-heavy Carnatic music, there is a distinct style of plain-note rendition, which is known as the Sopanam style. This typically Kerala style of rendition takes its roots from the temple songs which used to be sung (continues even now at several temples) at the time when Kathakali was born.

 

As with the acting style, Kathakali music also has singers from the northern and southern schools. The northern style has largely been groomed by Kerala Kalamandalam in the 20th century. Kalamandalam Neelakantan Nambisan, an overarching Kathakali musician of those times, was a product of the institute. His prominent disciples include Kalamandalam Unnikrishna Kurup, Kalamandalam Gangadharan, Kalamandalam P.G. Radhakrishnan, Rama Varrier, Madambi Subramanian Namboodiri, Tirur Nambissan, Kalamandalam Sankaran Embranthiri, Kalamandalam Hyderali, Kalamandalam Haridas, Subramanian, Kalanilayam Unnikrishnan and Kalamandalam Bhavadasan. The other prominent musicians of the north feature Kottakkal Vasu Nedungadi, Kottakkal Parameswaran Namboodiri, Kottakkal P.D. Narayanan Namboodiri, Kottakkal Narayanan, Kalamandalam Anantha NarayananKalamandalam Sreekumar Palanad Divakaran, Kalanilayam Rajendran, Kolathappilli Narayanan Namboodiri, Kalamandalam Narayanan Embranthiri, Kottakkal Madhu, Kalamandalam Babu Namboodiri, Kalamandalam Harish and Kalamandalam Vinod. In the south, some of whom are equally popular in the north these days, include Pathiyur Sankarankutty. Southerner musicians of the older generation include Cherthala Thankappa Panikker, Thakazhi Kuttan Pillai, Cherthala Kuttappa Kurup, Thanneermukkam Viswambharan and Mudakkal Gopinathan.

 

PERFORMANCE

Traditionally, a Kathakali performance is usually conducted at night and ends in early morning. Nowadays it isn't difficult to see performances as short as three hours or fewer. Kathakali is usually performed in front of the huge Kalivilakku (kali meaning dance; vilakku meaning lamp) with its thick wick sunk till the neck in coconut oil. Traditionally, this lamp used to provide sole light when the plays used to be performed inside temples, palaces or abodes houses of nobles and aristocrats. Enactment of a play by actors takes place to the accompaniment of music (geetha) and instruments (vadya). The percussion instruments used are chenda, maddalam (both of which underwent revolutionary changes in their aesthetics with the contributions of Kalamandalam Krishnankutty Poduval and Kalamandalam Appukutty Poduval) and, at times, edakka. In addition, the singers (the lead singer is called “ponnani” and his follower is called “singidi”) use chengila (gong made of bell metal, which can be struck with a wooden stick) and ilathalam (a pair of cymbals). The lead singer in some sense uses the Chengala to conduct the Vadyam and Geetha components, just as a conductor uses his wand in western classical music. A distinguishing characteristic of this art form is that the actors never speak but use hand gestures, expressions and rhythmic dancing instead of dialogue (but for a couple of rare characters).

 

ACTING

A Kathakali actor uses immense concentration, skill and physical stamina, gained from regimented training based on Kalaripayattu, the ancient martial art of Kerala, to prepare for his demanding role. The training can often last for 8–10 years, and is intensive. In Kathakali, the story is enacted purely by the movements of the hands (called mudras or hand gestures) and by facial expressions (rasas) and bodily movements. The expressions are derived from Natyashastra (the tome that deals with the science of expressions) and are classified into nine as in most Indian classical art forms. Dancers also undergo special practice sessions to learn control of their eye movements.

 

There are 24 basic mudras—the permutation and combination of which would add up a chunk of the hand gestures in vogue today. Each can again can be classified into 'Samaana-mudras'(one mudra symbolising two entities) or misra-mudras (both the hands are used to show these mudras). The mudras are a form of sign language used to tell the story.

 

The main facial expressions of a Kathakali artist are the 'navarasams' (Navarasas in anglicised form) (literal translation: Nine Tastes, but more loosely translated as nine feelings or expressions) which are Sringaram (amour), Hasyam (ridicule, humour), Bhayanakam (fear), Karunam (pathos), Roudram (anger, wrath), Veeram (valour), Beebhatsam (disgust), Adbhutam (wonder, amazement), Shantam (tranquility, peace). The link at the end of the page gives more details on Navarasas.

 

One of the most interesting aspects of Kathakali is its elaborate make-up code. Most often, the make-up can be classified into five basic sets namely Pachcha, Kathi, Kari, Thaadi, and Minukku. The differences between these sets lie in the predominant colours that are applied on the face. Pachcha (meaning green) has green as the dominant colour and is used to portray noble male characters who are said to have a mixture of "Satvik" (pious) and "Rajasik" (dark; Rajas = darkness) nature. Rajasik characters having an evil streak ("tamasic"= evil) -- all the same they are anti-heroes in the play (such as the demon king Ravana) -- and portrayed with streaks of red in a green-painted face. Excessively evil characters such as demons (totally tamasic) have a predominantly red make-up and a red beard. They are called Red Beard (Red Beard). Tamasic characters such as uncivilised hunters and woodsmen are represented with a predominantly black make-up base and a black beard and are called black beard (meaning black beard). Women and ascetics have lustrous, yellowish faces and this semi-realistic category forms the fifth class. In addition, there are modifications of the five basic sets described above such as Vella Thadi (white beard) used to depict Hanuman (the Monkey-God) and Pazhuppu, which is majorly used for Lord Shiva and Balabhadra.

 

NOTABLE TRAINING CENTRES & MASTERS

Kathakali artistes need assiduous grooming for almost a decade's time, and most masters are products of accomplished institutions that give a minimum training course of half-a-dozen years. The leading Kathakali schools (some of them started during the pre-Independent era India) are Kerala Kalamandalam (located in Cheruthuruthy near Shoranur), PSV Natya Sangham (located in Kottakal near Kozhikode), Sadanam Kathakali and Classical Arts Academy (or Gandhi Seva Sadan located in Perur near Ottappalam in Palakkad), Unnayi Varier Smaraka Kalanilayam (located in Irinjalakuda south of Thrissur), Margi in Thiruvananthapuram, Muthappan Kaliyogam at Parassinikkadavu in Kannur district and RLV School at Tripunithura off Kochi and Kalabharathi at Pakalkkuri near Kottarakkara in Kollam district, Sandarshan Kathakali Kendram in Ambalapuzha and Vellinazhi Nanu Nair Smaraka Kalakendra in Kuruvattor. Outside Kerala, Kathakali is being taught at the International Centre for Kathakali in New Delhi, Santiniketan at Visva-Bharati University in West Bengal, Kalakshetra in Chennai and Darpana Academy in Ahmedabad among others. PadmaSree Guru Chengannur Raman Pillai mostly known as 'Guru Chengannur'was running a traditional Gurukula Style approach to propagate Kathakali.

 

‘Guru Chengannur” is ever renowned as the Sovereign Guru of Kathakali. His precision in using symbols, gestures and steps were highest in the field of Kathakali. Guru Chegannur's kaththi vesham, especially the portrayal of Duryodhana enthralled the audience every time he performed. A master of the art, he found immense happiness and satisfaction in the success and recognition of his disciples.

 

Senior Kathakali exponents of today include Padma Bhushan Kalamandalam Ramankutty Nair, Padma Shri Kalamandalam Gopi, Madavoor Vasudevan Nair, Chemancheri Kunhiraman Nair, Kottakkal Krishnankutty Nair, Mankompu Sivasankara Pillai, Sadanam Krishnankutty, Nelliyode Vasudevan Namboodiri, Kalamandalam Vasu Pisharody, FACT Padmanabhan, Kottakkal Chandrasekharan, Margi Vijayakumar, Kottakkal Nandakumaran Nair, Vazhenkada Vijayan, Inchakkattu Ramachandran Pillai, Kalamandalam Kuttan, Mayyanad Kesavan Namboodiri, Mathur Govindan Kutty, Narippatta Narayanan Namboodiri, Chavara Parukutty, Thonnakkal Peethambaran, Sadanam Balakrishnan, Kalanilayam Gopalakrishnan, Chirakkara Madhavankutty, Sadanam K. Harikumaran, Thalavadi Aravindan, Kalanilayam Balakrishnan, Pariyanampatta Divakaran, Kottakkal Kesavan, Kalanilayam Gopi and Kudamaloor Muralikrishnan. The late titan actor-dancers of Kathakali's modern age (say, since the 1930s) include Pattikkamthodi Ravunni Menon, Chenganoor Raman Pillai, Chandu Panicker, Thakazhi Guru Kunchu Kurup, Padma Shri Kalamandalam Krishnan Nair, Padma Shri Vazhenkada Kunchu Nair, Kavalappara Narayanan Nair, Kurichi Kunhan Panikkar, Thekkinkattil Ramunni Nair, Padma Shri Keezhpadam Kumaran Nair, Kalamandalam Padmanabhan Nair, Mankulam Vishnu Namboodiri, Oyur Kochu Govinda Pillai, Vellinezhi Nanu Nair, Padma Shri Kavungal Chathunni Panikkar, Kudamaloor Karunakaran Nair, Kottakkal Sivaraman, Kannan Pattali, Pallippuram Gopalan Nair, Haripad Ramakrishna Pillai, Champakkulam Pachu Pillai, Chennithala Chellappan Pillai, Guru Mampuzha Madhava Panicker, and Vaikkom Karunakaran.

 

Kathakali is still hugely a male domain but, since the 1970s, females too have made entry into the art form on a recognisable scale. The central Kerala temple town of Tripunithura has, in fact, a ladies troupe (with members belonging to several part of the state) that performs Kathakali, by and large in Travancore.

 

KATHAKALI STYLES

Known as Sampradäyaṃ(Malayalam: സമ്പ്രദായം); these are leading Kathakali styles that differ from each other in subtleties like choreographic profile, position of hand gestures and stress on dance than drama and vice versa. Some of the major original kathakali styles included:

 

Vettathu Sampradayam

Kalladikkodan Sampradyam

Kaplingadu Sampradayam

 

Of late, these have narrowed down to the northern (Kalluvazhi) and southern (Thekkan) styles. It was largely developed by the legendary Pattikkamthodi Ravunni Menon (1881-1949) that is implemented in Kerala Kalamandalam (though it has also a department that teaches the southern style), Sadanam, RLV and Kottakkal. Margi has its training largely based on the Thekkan style, known for its stress on drama and part-realistic techniques. Kalanilayam, effectively, churns out students with a mix of both styles.

 

OTHER FORMS OD DANCE & OFFSHOOTS

Kerala Natanam is a kind of dance form, partly based on Kathakali techniques and aesthetics, developed and stylised by the late dancer Guru Gopinath in the mid-20th century. Kathakali also finds portrayal in Malayalam feature films like Vanaprastham, Parinayam, Marattam, and Rangam. Besides documentary films have also been shot on Kathakali artistes like Chenganoor Raman Pillai, Kalamandalam Krishnan Nair, Keezhpadam Kumaran Nair, Kalamandalam Ramankutty Nair, Kalamandalam Gopi and Kottakkal Sivaraman.

 

As for fictional literature, Kathakali finds mention in several Malayalam short stories like Karmen (by N.S. Madhavan) and novels like Keshabharam (by P.V. Sreevalsan). Even the Indo-Anglian work like Arundhati Roy's Booker prize-winning The God of Small Things has a chapter on Kathakali, while, of late, Anita Nair's novel, Mistress, is entirely wrapped in the ethos of Kathakali.

 

Similar musical theater is popular in Kasaragod and the coastal and Malenadu regions of Karnataka, viz. Yakshagana. Though Yakshagana resembles Kathakali in terms of its costume and makeup to an extent, Yakshagana is markedly different from Kathakali as it involves dialogues and method acting also the narration is in Kannada, wherein philosophical debates are also possible within framework of the character. As per records the art form of Yakshagana was already rooted and well established at the time of Sri Manavedan Raja. There is possibilities of its significant influence in formation of Kathakkali as the troupe of performers of "Krishnanattam" designed the basic costume of the art form already established in other parts of south India including Males playing the female roles (until more recently).

 

Kottayam thamburan's way of presenting kathakali was later known as Kalladikkoden sambradayam. Chathu Paniker,the introducer of Kallikkoden Sambrathayam, stayed in Kottayam for five years with Kottayam Thamburan's residence and practiced Kalladikkoden Sambrathayam. Then he returned to his home place. After a short period Chathu Paniker reached Pulapatta as instructed by Kuthiravattath nair. That was around the year ME 865. Many deciples from Kadathanadu, Kurumbra nadu, Vettathu nadu, Palakkadu and Perumpadappu studied kathakali(Kalladikkoden Sambrathayam ) By that time Chathu Paniker was an old man. Some years later he died from Pulapatta.

 

NOTED KATHAKALI VILLAGES & BELTS

There are certain pockets in Kerala that have given birth to many Kathakali artistes over the years. If they can be called Kathakali villages (or some of them, these days, towns), here are some of them: Vellinezhi, Kuruvattoor, Karalmanna, Cherpulassery, Kothachira, peringode, sreekrishnapuram Kongad and Ottapalam in Palakkad district, Vazhenkada in Malappuram district, Thichur or Tichoor, Guruvayur, Thiruvilwamala and Irinjalakuda in Thrissur district, Tripunithura, Edappally, Thekkan Chittoor in Ernakulam district and Kuttanad, Harippad belt in Alappuzha district besides places in and around Thiruvanathapuram in south Travancore and Payyannur in north Malabar.

 

AWARDS FOR KATHAKALI ARTISTS

Sangeet Natak Akademi Awardees - Kathakali (1956–2005)

Nambeesan Smaraka Awards—For artistic performances related kathakali{1992-2008}

 

KATHAKALI ATTAMS (ELAKI ATTAMS)

Attams or more specifically "elaki attams" are sequences of acting within a story acted out with the help of mudras without support from vocal music. The actor has the freedom to change the script to suit his own individual preferences. The actor will be supported ably by Chenda, Maddalam, and Elathalam (compulsory), Chengila (not very compulsory).

 

The following are only some examples. 'Kailasa Udharanam' and 'Tapas Attam' are very important attams and these are described at the end. Two of the many references are Kathakali Prakaram, pages 95 to 142 by Pannisheri Nanu Pillai and Kathakaliyile Manodharmangal by Chavara Appukuttan Pillai.

 

VANA VARNANA: BHIMA IN KALYANA SAUGANDHIKA

Modern man looks at the forest, indeed the birthplace of primates, with a certain wonder and a certain respect. Kathakali characters are no exception.

 

When Pandavas were living in the forest, one day, a flower, not seen before, wafted by the wind, comes and falls at the feet of Panchali. Exhilarated by its beauty and smell, Panchali asks Bhima to bring her more such flowers. To her pleasure Bhima is ready to go at once. But Panchali asks him what he shall do for food and drink on the way. Bhima thinks and says "Food and Drink! Oh, this side glance (look) of yours. This look of longing. This look of anticipation. The very thought fills me up. I don't need any food and drink at all. Let me go." He takes his mace and off he goes. Ulsaham (enthusiasm) is his Sdhayi Bhavam (permanent feature).

 

"Let me go at once in search of this flower," says Bhima. "The scented wind is blowing from the southern side. Let me go that way." After walking some distance he sees a huge mountain called Gandhamadana and three ways. He decides to take the middle one which goes over the mountain. After going further "The forest is getting thicker. Big trees, big branches in all directions. The forest looks like a huge dark vessel into which even light can not penetrate. This is my (Bhima's) way. Nothing can hinder me." So saying he pulls down many trees. Sometimes he shatters the trees with his mace. Suddenly he sees an elephant. "Oh! Elephant." He describes it. Its trunk. Sharp ears.

 

The itching sensation in the body. It takes some mud and throws on the body. Oh good. Then it sucks water and throws on the body. Somewhat better. Slowly it starts dosing even though alert at times. A very huge python is approaching steadily. Suddenly it catches hold of the elephant's hind leg. The elephant wakes up and tries to disengage the python. The python pulls to one side. The elephant kicks and drags to the other side. This goes on for some time. Bhima looks to the other side where a hungry lion is looking for food. It comes running and strikes the elephants head and eats part of the brain and goes off. The python completes the rest. "Oh my god, how ruthless!" says Bhima and proceeds on his way.

 

UDYANA VARNANA: NALA IN NALACHARITHAM SECOND DAY

Descriptions of gardens are found in most dance forms of India and abroad. These are also common in Kathakali.

 

Newly married Nala and Damayanthi are walking in the garden. When Nala was lovingly looking at Damayanthi a flower falls on her. Nala is overjoyed and thinks that this is a kindness nature has shown on his wife. Nala says "On seeing the arrival of their queen, the trees and climbers are showing happiness by dropping flowers on you." He tells her, "See that tree. When I used to be alone the tree used to hug the climber and seemingly laugh at my condition." Then he looks at the tree and says, "Dear Tree, look at me now. See how fortunate I am with my beautiful wife."

 

Both wander about. A bumblebee flies towards Damayanthi. Immediately Nala protects her face with a kerchief. He looks at the bee and then at Damayanthi. He says, "On seeing your face the bee thought it was a flower and came to drink the nectar." Nala and Damayanthi listen to the sounds coming out of the garden. Damayanti says, "It appears that the whole garden is thrilled. The flowers are blooming and smiling. Cuckoos are singing and the bees are dancing. Gentle winds are blowing and rubbing against our bodies. How beautiful the whole garden looks." Then Nala says that the sun is going down and it is time for them to go back and takes her away.

 

SHABDA VARNANA: HANUMAN IN KALYANA SAUGANDHIKAM

While Bhima goes in search of the flower, here Hanuman is sitting doing Tapas with mind concentrated on Sri Rama.

 

When he hears the terrible noises made by Bhima in the forest he feels disturbed in doing his Tapas. He thinks "What is the reason for this?" Then the sounds become bigger. "What is this?" He thinks, "The sounds are getting bigger. Such a terrible noise. Is the sea coming up thinking that the time is ripe for the great deluge (Pralaya). Birds are flying helter-skelter. Trees look shocked. Even Kali Yuga is not here. Then what is it? Are mountains quarreling with each other? No, That can't be it. Indra had cut off the wings of mountains so that they don't quarrel. Is the sea changing its position? No it can't be. The sea has promised it will not change its position again. It can't break the promise." Hanuman starts looking for clues. "I see elephants and lions running in fear of somebody. Oh a huge man is coming this way. Oh, a hero is coming. He is pulling out trees and throwing it here and there. Okay. Let him come near, We will see."

 

THANDEDATTAM: RAVANA IN BALI VADHAM

After his theranottam Ravana is seen sitting on a stool. He says to himself "I am enjoying a lot of happiness. What is the reason for this?" Thinks. "Yes I know it. I did Tapas to Brahma and received all necessary boons. Afterwards I won all ten directions. I also defeated my elder brother Vaishravana. Then I lifted Kailas mountain when Siva and Parvathi were having a misunderstanding. Parvathi got frightened and embraced Siva in fear. Siva was so happy he gave a divine sword called Chandrahasa. Now the whole world is afraid of me. That is why I am enjoying so much happiness." He goes and sits on the stool. He looks far away. "Who is coming from a distance. he is coming fast. Oh, it is Akamba. Okay. Let me find out what news he has for me."

 

ASHRAMA VARNANA: ARJUNA IN KIRATHAM

Arjuna wants to do Tapas to Lord Siva and he is looking a suitable place in the Himalayan slopes. He comes to place where there is an ashram. Arjuna looks closely at the place. "Oh. What a beautiful place this is. A small river in which a very pure water is flowing. Some hermits are taking baths in the river. Some hermits are standing in the water and doing Tapsas. Some are facing the Sun. Some are standing in between five fires." Arjuna salutes the hermits from far. He says to himself "Look at this young one of a deer. It is looking for its mother. It seems to be hungry and thirsty. Nearby a female tiger is feeding its young ones. The little deer goes towards the tigress and pushes the young tiger cubs aside and starts drinking milk from the tigress. The tigress looks lovingly at the young deer and even licks its body as if it were its own child. How beautiful. How fulfilling."

 

Again he looks "Here on this side a mongoose and a serpent forgetting their enmity are hugging each other. This place is really strange and made divine by saints and hermits. Let me start my Tapas somewhere nearby."

 

A sloka called "Shikhini Shalabha" can be selected instead of the above if time permits.

 

AN ATTAM BASED ON A SLOKA

Sansrit slokas are sometimes shown in mudras and it has a pleasing and exhilarating effect. Different actors use slokas as per his own taste and liking. However, the slokas are taught to students during their training period. An example is given below.

 

Kusumo Kusumolpatti Shrooyathena Chathushyathe

Bale thava Mukhambuje Pashya Neelolpaladwayam

 

Meaning a flower blooming inside another flower is not known to history. But, my dear, in your lotus like face are seen two blue Neelolpala flowers (eyes).

 

A CONVERSATION BASED ON A SLOKA

Sanskrit slokas can also be used to express an intent. One such example is a sloka used by Arjuna addressed to Mathali the charioteer in Kalakeya Vadham. Sloka:

Pitha: Kushalee Mama hritha Bhujaam

Naatha Sachee Vallabha:

Maatha: kim nu Pralomacha Kushalinee

Soonurjayanthasthayo

Preethim va Kushchate Thadikshnavidhow

Cheta Samutkanuthe

Sutha: tvam Radhamashu Chodaya vayam

Dharmadivam Mathala

 

Meaning: The husband of Indrani and the lord of gods my father - Is he in good health? His son Jayantha - Is he strictly following the commands of his father? Oh, I am impatient to see all of them.

 

SWARGA VARNANA: ARJUNA IN KELAKEYA VADHAM

Arjuna goes to heaven on the invitation of his father, Indra. After taking permission from Indrani he goes out to see all the places in Swarga. First he sees a building, his father's palace. It is so huge with four entrances. It is made of materials superior to gold and jewels of the world. Then he goes ahead and sees Iravatha. Here he describes it as a huge elephant with four horns. He is afraid to touch it. Then he thinks that animals in Swarga can't be cruel like in the world and so thinking he goes and touches and salutes Iravatha. He describes the churning of the white sea by gods and demons with many details and how Iravatha also came out of the white sea due to this churning.

 

He walks on and sees his father's (Indra's) horse. It is described as being white and its mane is sizzling like the waves of the white sea from which it came. He touches and salutes the horse also. Then he goes to see the river of the sky (or milky way). He sees many birds by this river and how the birds fly and play is shown.

 

Then he sees the heavenly ladies. Some are collecting flowers, and one of them comes late and asks for some flowers for making garland. The others refuse. She goes to the Kalpa Vriksha and says "please give me some flowers." Immediately a shower of flowers occurs which she collects in her clothes and goes to make garlands chiding the others. "See... I also got flowers." After this he sees the music and dance of the heavenly ladies. First it starts with the adjustments of instruments Thamburu, Mridangam, Veena. Then the actual music starts along with the striking of cymbals. Then two or three types of dances are shown. Then comes juggling of balls. It is described by a sloka thus:

 

Ekopi Thraya Iva Bhathi Kandukoyam

 

Kanthayaa: Karathala Raktharaktha:

Abhrastho Nayanamareechi Neelaneelo

Popular belief is that kathakali is emerged from "Krishnanattam", the dance drama on the life and activities of Lord Krishna created by Sri Manavedan Raja, the Zamorin of Calicut (1585-1658 AD). Once Kottarakkara Thampuran, the Raja of Kottarakkara who was attracted by Krishnanattam requested the Zamorin for the loan of a troupe of performers. Due to the political rivalry between the two, Zamorin did not allow this. So Kottarakkara Thampuran created another art form called Ramanattam which was later transformed into Aattakatha. Krishnanaattam was written in Sanskrit, and Ramanattam was in Malayalam. By the end of 17th century, Attakatha was presented to the world with the title 'Kathakali'. Kathakali also shares a lot of similarities with Krishnanattam, Koodiyattam (a classical Sanskrit drama existing in Kerala) and Ashtapadiyattam (an adaptation of 12th-century musical called Gitagovindam). It also incorporates several other elements from traditional and ritualistic art forms like Mudiyettu, Thiyyattu, Theyyam and Padayani besides a minor share of folk arts like Porattunatakam. All along, the martial art of Kalarippayattu has influenced the body language of Kathakali. The use of Malayalam, the local language (albeit as a mix of Sanskrit and Malayalam, called ), has also helped the literature of Kathakali sound more transparent for the average audience. As a part of modernising, propagating, promoting and popularizing Kathakali, the International Centre for Kathakali at New Delhi has taken up a continuing project since 1980 of producing new plays based on not only traditional and mythological stories, but also historical stories, European classics and Shakespeare's plays. Recently they produced Kathakali plays based on Shakespeare's Othello and Greek-Roman mythology of Psyche and Cupid.

 

Even though the lyrics/literature would qualify as another independent element called Sahithyam, it is considered as a component of Geetha or music, as it plays only a supplementary role to

Bhumau Talcharana Naghamshu Gaurgaura:

 

Meaning One ball looks like three balls. When it is in the hands of the juggler, it takes the redness of the hands, when it goes up it takes the blueness of the eyes, when it strikes the ground it becomes white from the whiteness of the leg nails. Once a juggled ball falls down. Then she, the juggler, somehow manages to proceed and remarks "See.. how I can do it".

 

At one time a garment slips from a lady's body and she adjusts the cloth showing shameful shyness (Lajja). Then the ladies go in for a Kummi dance. As Arjuna was enjoying this dance, suddenly somebody calls him. Arjuna feels scared. "Oh God, where am I?" he says and beats a hasty retreat.

 

TAPAS ATTAM: RAVANA IN RAVANA ULBHAVAM

[Background: Mali, Sumali and Malyavan were three brothers ruling Sri Lanka. During a war between them and Indra, Indra requested help from Lord Vishnu and as a consequence Lord Vishnu killed Mali. Sumali and Malyavan escaped to Patala. Kaikasi was the daughter of Sumali. She wandered in the forest. She belong three boys through a great sage called Vishravassu. (Vishravassu had an earlier son called Vaishravana who became the richest among all people.) The eldest boy of Kaikasi was Ravana followed by Kumbhakarna and Vibhishana.]

 

SCENE 1

When Ravana was a young boy (Kutti Ravana vesham), one day he was sleeping on his mothers lap in a place called madhuvanam. At that time Kaikasi sees Vaishravana flying overhead in his vimana (mythical aeroplane). She thinks “Oh, that is Vaishravana, technically a brother of my son who is sleeping on my lap. He is rich and strong. My son is so poor and weak. While thinking thus a drop of tear from her eyes drops on Ravana’s face. Ravana suddenly wakes up and sees his mother crying. When he knew the reason he could not bear it. He says he is going to do tapas to Brahma to get boons so that he will be strong and rich.

 

SCENE 2

(The tapas itself is shown as a part of autobiographical narration of adult ravana)

 

Ravana (adult Ravana, not kutti Ravana) is sitting on a stool. He thinks “Why am I so happy? How did I become so rich and strong? Oh yes. It is because of the tapas I did. What made me do the tapas? When I was a young boy, one day I was sleeping on my mother’s lap in a place called Madhuvanam. A drop of tear from her eyes falls on my face. I asked her why she was crying. She said she saw Vaishravana flying overhead in his vimana (plane). She told me Vaishravan was a brother of mine now flying in a plane. He is rich and strong. I am so poor and weak. When I heard this comparison between me and my brother, I could not bear it. I am going to do tapas to Brahma to get boons so that I will be strong and rich.

 

I made five different types of fires (while doing tapas gods are approached through Agni the god of fire). Then I started my tapas. I asked my brothers to stand guard and also keep the fires burning. Then I fully concentrated on tapas. Time passed but Brahma did not appear. I looked. Why is Brahma not appearing? I doubled my concentration. Time passed. Brahma is not appearing. Still not appearing? I cut one of my heads and put it in the fire. Waited, Brahma did not come. One more head rolls. Still no Brahma comes. Heads roll and roll. No Brahma. Only one head is left. First I thought of stopping my tapas. But no! Never! That will be an insult to me and my family. It is better to die than stop. Also when I die Brahma will be judged as being partial. With great determination I swung the sword at my last neck, when, lo and behold, suddenly Brahma appeared and caught my hand. I looked at him with still un-subsided, but gradually subsiding anger. Brahma asked me what boons I wanted. I asked for a boon that I should win all the worlds and have all the wealth and fame and that I should not be killed except by man. I also asked him to give boons for my brothers.

 

In the next scene Ravana asks Kumbhakarna and Vibhishana what boons they got. Unfortunately Kumbhakarna’s tongue got twisted while asking for boon and he got ‘sleep’ instead of becoming the ‘king of gods’. Ravana laughed it off. As for Vibhishana, he being a bhaktha of Vishnu, asked for Vishnu’s blessings and got it. Ravana laughs it off and also decides to conquer all the worlds and starts preparing his grand army for the big conquest of the worlds.

 

[This method of presentation with a peculiar sequence has a tremendous dramatic affect. The main actor redoes a small part of what happened to kutti Ravana vesham, and this gives a view of the high contrast between the boy and the man Ravana. Similarly the presence of Kumbhakarna and Vibhishana in the subsequent scene offers a good smile on the face of the viewer at the end of the play.]

 

KAILASA UDDHARANAM: RAVANA IN BALI VIJAYAM

[Background and Previous scene: After receiving the boons, and widening his kingdom in all directions, Ravana lives in Sri Lanka with great pomp and splendor. One day he sees Saint Narada approaching his palace singing songs in praise of him ‘Jaya jaya Ravana, Lanka Pathe’. Happily he receives Narada and seats him next to him. After telling Narada about the victory of his son Indrajith on Indra, Ravana tells Narada “Now there is nobody on earth or other worlds who can fight with me”. To this Narada replies “ Very true indeed, but there is one huge monkey called Bali who says he can defeat you. He even said that you are just like a blade of grass to him. Well let him say what he wants. You are unbeatable.” Then Narada says ‘let us go there and see him’. Both decide to go. But Ravana takes his famous sword called “Chandrahasam”. Then Narada asks the history of this sword. Ravana’s Attam Starts.]

 

Ravana says “I received this sword from Lord Siva. It happened thus. Once when I was conquering new places and expanding my empire I happened to be going across the Kailasa mountain. The plane got stuck on the mountain unable to move forward. I got down from the plane and looked at the mountain. (Looks from one end to the other first horizontally and then vertically.) So huge it was. Then I decided to lift it with my bare hand and keep it aside and move forward. I started sticking my hands under it one by one. Then I tried to lift it. It doesn’t move. I put more force and more force. It moved just a bit. I pushed harder and harder, slowly it started moving then again and again and it moved easily. Then I lifted it up with my hands and started juggling it (exaggeration evident).

 

“At that particular time Lord Siva was quarreling with his wife Parvathi. Why did they fight? The story is as follows. Parvathi had gone for enjoying swimming and bathing in some beautiful pond. At that time Siva opened his jata (disheveled long hair) and called Ganga for some entertainment after asking Ganapathi and Subramania to go for some errands. Somehow becoming suspicious, right at that time, Parvathi came back in a hurry with wet clothes and saw Siva with Ganga. Siva was wondering what to do and it was at that time that Ravana started lifting the Kailasa. When Kailasa started shaking Parvathi got scared and ran to Siva and hugged him. So the quarrel ended and Siva was happy. “As a reward Siva called me and gave me this famous Chandrahasa sword.”

 

Then Narada and Ravana leave to meet Bali. Ravana wanted to take the sword along with him, but Narada suggested that the sword is not required for teaching a lesson to Bali who is after all an unarmed monkey.

 

Chicken chasseur to be precise.

Kryžių kalnas, or the Hill of Crosses, (Lithuanian: Kryžių kalnas) is a site of pilgrimage about 12 km north of the city of Šiauliai in northern Lithuania. The precise origin of the practice of leaving crosses on the hill is uncertain, but it is believed that the first crosses were placed on the former hill fort after the 1831 Uprising in Poland, Lithuania, and other western regions of the Tsarist Empire. Over the generations, not only crosses and crucifixes, but statues of the Virgin Mary, carvings of Lithuanian patriots and thousands of tiny effigies and rosaries have been brought here by pilgrims. The exact number of crosses is unknown, but estimates put it at about 100,000 at present.

 

Over the generations, the place has come to signify the peaceful endurance of Lithuanian Catholicism despite the threats it faced throughout history. After the Third Partition of Poland in 1795, Lithuania became part of the Russian Empire. Poles and Lithuanians unsuccessfully rebelled against Russian authorities in 1831 and 1863. These two uprisings are connected with the beginnings of the hill: as families could not locate bodies of perished rebels, they started putting up symbolic crosses in their memory.

 

When the old political structure of Eastern Europe fell apart in 1918, Lithuania once again declared its independence. Throughout this time, the Hill of Crosses was used as a place for Lithuanians to pray for peace, for their country, and for the loved ones they had lost during the Wars of Independence.

 

The site took on a special significance during the years 1944–1990, when Lithuania was occupied by the Soviet Union. Continuing to travel to the hill and leave their tributes, Lithuanians used it to demonstrate their allegiance to their original identity, religion and heritage. It was a venue of peaceful resistance, although the Soviets worked hard to remove new crosses, and bulldozed the site at least three times (including attempts in 1963 and 1973). There were even rumors that the authorities planned to build a dam on the nearby Kulvė River, a tributary to Mūša, so that the hill would end up underwater.

 

On September 7, 1993, Pope John Paul II visited the Hill of Crosses, declaring it a place for hope, peace, love and sacrifice. In 2000 a Franciscan hermitage was opened nearby. The interior decoration draws links with La Verna, the mountain where St. Francis is said to have received his stigmata. The hill remains under nobody’s jurisdiction; therefore people are free to build crosses as they see fit.

 

Occasionally, significant parts of the site burn down in accidental fires. The site attracts pilgrims from across Europe, but especially Lithuania and Poland.

 

This description incorporates text from the English Wikipedia.

Kathakali (Malayalam: കഥകളി, kathakaḷi; Sanskrit: कथाकळिः, kathākaḷiḥ) is a stylized classical Indian dance-drama noted for the attractive make-up of characters, elaborate costumes, detailed gestures and well-defined body movements presented in tune with the anchor playback music and complementary percussion. It originated in the country's present day state of Kerala during the 17th century and has developed over the years with improved looks, refined gestures and added themes besides more ornate singing and precise drumming.

 

HISTORY

Popular belief is that kathakali is emerged from "Krishnanattam", the dance drama on the life and activities of Lord Krishna created by Sri Manavedan Raja, the Zamorin of Calicut (1585-1658 AD). Once Kottarakkara Thampuran, the Raja of Kottarakkara who was attracted by Krishnanattam requested the Zamorin for the loan of a troupe of performers. Due to the political rivalry between the two, Zamorin did not allow this. So Kottarakkara Thampuran created another art form called Ramanattam which was later transformed into Aattakatha. Krishnanaattam was written in Sanskrit, and Ramanattam was in Malayalam. By the end of 17th century, Attakatha was presented to the world with the title 'Kathakali'.

 

Kathakali also shares a lot of similarities with Krishnanattam, Koodiyattam (a classical Sanskrit drama existing in Kerala) and Ashtapadiyattam (an adaptation of 12th-century musical called Gitagovindam). It also incorporates several other elements from traditional and ritualistic art forms like Mudiyettu, Thiyyattu, Theyyam and Padayani besides a minor share of folk arts like Porattunatakam. All along, the martial art of Kalarippayattu has influenced the body language of Kathakali. The use of Malayalam, the local language (albeit as a mix of Sanskrit and Malayalam, called 'Manipravaalam'), has also helped the literature of Kathakali sound more transparent for the average audience.

 

As a part of modernising, propagating, promoting and popularizing Kathakali, the International Centre for Kathakali at New Delhi has taken up a continuing project since 1980 of producing new plays based on not only traditional and mythological stories, but also historical stories, European classics and Shakespeare's plays. Recently they produced Kathakali plays based on Shakespeare's Othello and Greek-Roman mythology of Psyche and Cupid.

 

Even though the lyrics/literature would qualify as another independent element called Sahithyam, it is considered as a component of Geetha or music, as it plays only a supplementary role to Nritham, Nrithyam and Natyam.

 

KATHAKALI PLAYS

Traditionally there are 101 classical Kathakali stories, though the commonly staged among them these days total less than one-third that number. Almost all of them were initially composed to last a whole night. Nowadays, there is increasing popularity for concise, or oftener select, versions of stories so as the performance lasts not more than three to four hours from evening. Thus, many stories find stage presentation in parts rather than totality. And the selection is based on criteria like choreographical beauty, thematic relevance/popularity or their melodramatic elements. Kathakali is a classical art form, but it can be appreciated also by novices—all contributed by the elegant looks of its character, their abstract movement and its synchronisation with the musical notes and rhythmic beats. And, in any case, the folk elements too continue to exist. For better appreciation, perhaps, it is still good to have an idea of the story being enacted.

 

The most popular stories enacted are Nalacharitham (a story from the Mahabharata), Duryodhana Vadham (focusing on the Mahabharata war after profiling the build-up to it), Kalyanasougandhikam, (the story of Bhima going to get flowers for his wife Panchali), Keechakavadham (another story of Bhima and Panchali, but this time during their stint in disguise), Kiratham (Arjuna and Lord Shiva's fight, from the Mahabharata), Karnashapatham (another story from the Mahabharata), Nizhalkuthu and Bhadrakalivijayam authored by Pannisseri Nanu Pillai. Also staged frequently include stories like Kuchelavrittam, Santanagopalam, Balivijayam, Dakshayagam, Rugminiswayamvaram, Kalakeyavadham, Kirmeeravadham, Bakavadham, Poothanamoksham, Subhadraharanam, Balivadham, Rugmangadacharitam, Ravanolbhavam, Narakasuravadham, Uttaraswayamvaram, Harishchandracharitam, Kacha-Devayani and Kamsavadham.

 

Recently, as part of attempts to further popularise the art, stories from other cultures and mythologies, such as those of Mary Magdalene from the Bible, Homer's Iliad, and William Shakespeare's King Lear and Julius Caesar besides Goethe's Faust too have been adapted into Kathakali scripts and on to its stage. Synopsis of 37 kathakali stories are available in kathakalinews.com.

 

MUSIC

The language of the songs used for Kathakali is Manipravalam. Though most of the songs are set in ragas based on the microtone-heavy Carnatic music, there is a distinct style of plain-note rendition, which is known as the Sopanam style. This typically Kerala style of rendition takes its roots from the temple songs which used to be sung (continues even now at several temples) at the time when Kathakali was born.

 

As with the acting style, Kathakali music also has singers from the northern and southern schools. The northern style has largely been groomed by Kerala Kalamandalam in the 20th century. Kalamandalam Neelakantan Nambisan, an overarching Kathakali musician of those times, was a product of the institute. His prominent disciples include Kalamandalam Unnikrishna Kurup, Kalamandalam Gangadharan, Kalamandalam P.G. Radhakrishnan, Rama Varrier, Madambi Subramanian Namboodiri, Tirur Nambissan, Kalamandalam Sankaran Embranthiri, Kalamandalam Hyderali, Kalamandalam Haridas, Subramanian, Kalanilayam Unnikrishnan and Kalamandalam Bhavadasan. The other prominent musicians of the north feature Kottakkal Vasu Nedungadi, Kottakkal Parameswaran Namboodiri, Kottakkal P.D. Narayanan Namboodiri, Kottakkal Narayanan, Kalamandalam Anantha NarayananKalamandalam Sreekumar Palanad Divakaran, Kalanilayam Rajendran, Kolathappilli Narayanan Namboodiri, Kalamandalam Narayanan Embranthiri, Kottakkal Madhu, Kalamandalam Babu Namboodiri, Kalamandalam Harish and Kalamandalam Vinod. In the south, some of whom are equally popular in the north these days, include Pathiyur Sankarankutty. Southerner musicians of the older generation include Cherthala Thankappa Panikker, Thakazhi Kuttan Pillai, Cherthala Kuttappa Kurup, Thanneermukkam Viswambharan and Mudakkal Gopinathan.

 

PERFORMANCE

Traditionally, a Kathakali performance is usually conducted at night and ends in early morning. Nowadays it isn't difficult to see performances as short as three hours or fewer. Kathakali is usually performed in front of the huge Kalivilakku (kali meaning dance; vilakku meaning lamp) with its thick wick sunk till the neck in coconut oil. Traditionally, this lamp used to provide sole light when the plays used to be performed inside temples, palaces or abodes houses of nobles and aristocrats. Enactment of a play by actors takes place to the accompaniment of music (geetha) and instruments (vadya). The percussion instruments used are chenda, maddalam (both of which underwent revolutionary changes in their aesthetics with the contributions of Kalamandalam Krishnankutty Poduval and Kalamandalam Appukutty Poduval) and, at times, edakka. In addition, the singers (the lead singer is called “ponnani” and his follower is called “singidi”) use chengila (gong made of bell metal, which can be struck with a wooden stick) and ilathalam (a pair of cymbals). The lead singer in some sense uses the Chengala to conduct the Vadyam and Geetha components, just as a conductor uses his wand in western classical music. A distinguishing characteristic of this art form is that the actors never speak but use hand gestures, expressions and rhythmic dancing instead of dialogue (but for a couple of rare characters).

 

ACTING

A Kathakali actor uses immense concentration, skill and physical stamina, gained from regimented training based on Kalaripayattu, the ancient martial art of Kerala, to prepare for his demanding role. The training can often last for 8–10 years, and is intensive. In Kathakali, the story is enacted purely by the movements of the hands (called mudras or hand gestures) and by facial expressions (rasas) and bodily movements. The expressions are derived from Natyashastra (the tome that deals with the science of expressions) and are classified into nine as in most Indian classical art forms. Dancers also undergo special practice sessions to learn control of their eye movements.

 

There are 24 basic mudras—the permutation and combination of which would add up a chunk of the hand gestures in vogue today. Each can again can be classified into 'Samaana-mudras'(one mudra symbolising two entities) or misra-mudras (both the hands are used to show these mudras). The mudras are a form of sign language used to tell the story.

 

The main facial expressions of a Kathakali artist are the 'navarasams' (Navarasas in anglicised form) (literal translation: Nine Tastes, but more loosely translated as nine feelings or expressions) which are Sringaram (amour), Hasyam (ridicule, humour), Bhayanakam (fear), Karunam (pathos), Roudram (anger, wrath), Veeram (valour), Beebhatsam (disgust), Adbhutam (wonder, amazement), Shantam (tranquility, peace). The link at the end of the page gives more details on Navarasas.

 

One of the most interesting aspects of Kathakali is its elaborate make-up code. Most often, the make-up can be classified into five basic sets namely Pachcha, Kathi, Kari, Thaadi, and Minukku. The differences between these sets lie in the predominant colours that are applied on the face. Pachcha (meaning green) has green as the dominant colour and is used to portray noble male characters who are said to have a mixture of "Satvik" (pious) and "Rajasik" (dark; Rajas = darkness) nature. Rajasik characters having an evil streak ("tamasic"= evil) -- all the same they are anti-heroes in the play (such as the demon king Ravana) -- and portrayed with streaks of red in a green-painted face. Excessively evil characters such as demons (totally tamasic) have a predominantly red make-up and a red beard. They are called Red Beard (Red Beard). Tamasic characters such as uncivilised hunters and woodsmen are represented with a predominantly black make-up base and a black beard and are called black beard (meaning black beard). Women and ascetics have lustrous, yellowish faces and this semi-realistic category forms the fifth class. In addition, there are modifications of the five basic sets described above such as Vella Thadi (white beard) used to depict Hanuman (the Monkey-God) and Pazhuppu, which is majorly used for Lord Shiva and Balabhadra.

 

NOTABLE TRAINING CENTRES & MASTERS

Kathakali artistes need assiduous grooming for almost a decade's time, and most masters are products of accomplished institutions that give a minimum training course of half-a-dozen years. The leading Kathakali schools (some of them started during the pre-Independent era India) are Kerala Kalamandalam (located in Cheruthuruthy near Shoranur), PSV Natya Sangham (located in Kottakal near Kozhikode), Sadanam Kathakali and Classical Arts Academy (or Gandhi Seva Sadan located in Perur near Ottappalam in Palakkad), Unnayi Varier Smaraka Kalanilayam (located in Irinjalakuda south of Thrissur), Margi in Thiruvananthapuram, Muthappan Kaliyogam at Parassinikkadavu in Kannur district and RLV School at Tripunithura off Kochi and Kalabharathi at Pakalkkuri near Kottarakkara in Kollam district, Sandarshan Kathakali Kendram in Ambalapuzha and Vellinazhi Nanu Nair Smaraka Kalakendra in Kuruvattor. Outside Kerala, Kathakali is being taught at the International Centre for Kathakali in New Delhi, Santiniketan at Visva-Bharati University in West Bengal, Kalakshetra in Chennai and Darpana Academy in Ahmedabad among others. PadmaSree Guru Chengannur Raman Pillai mostly known as 'Guru Chengannur'was running a traditional Gurukula Style approach to propagate Kathakali.

 

‘Guru Chengannur” is ever renowned as the Sovereign Guru of Kathakali. His precision in using symbols, gestures and steps were highest in the field of Kathakali. Guru Chegannur's kaththi vesham, especially the portrayal of Duryodhana enthralled the audience every time he performed. A master of the art, he found immense happiness and satisfaction in the success and recognition of his disciples.

 

Senior Kathakali exponents of today include Padma Bhushan Kalamandalam Ramankutty Nair, Padma Shri Kalamandalam Gopi, Madavoor Vasudevan Nair, Chemancheri Kunhiraman Nair, Kottakkal Krishnankutty Nair, Mankompu Sivasankara Pillai, Sadanam Krishnankutty, Nelliyode Vasudevan Namboodiri, Kalamandalam Vasu Pisharody, FACT Padmanabhan, Kottakkal Chandrasekharan, Margi Vijayakumar, Kottakkal Nandakumaran Nair, Vazhenkada Vijayan, Inchakkattu Ramachandran Pillai, Kalamandalam Kuttan, Mayyanad Kesavan Namboodiri, Mathur Govindan Kutty, Narippatta Narayanan Namboodiri, Chavara Parukutty, Thonnakkal Peethambaran, Sadanam Balakrishnan, Kalanilayam Gopalakrishnan, Chirakkara Madhavankutty, Sadanam K. Harikumaran, Thalavadi Aravindan, Kalanilayam Balakrishnan, Pariyanampatta Divakaran, Kottakkal Kesavan, Kalanilayam Gopi and Kudamaloor Muralikrishnan. The late titan actor-dancers of Kathakali's modern age (say, since the 1930s) include Pattikkamthodi Ravunni Menon, Chenganoor Raman Pillai, Chandu Panicker, Thakazhi Guru Kunchu Kurup, Padma Shri Kalamandalam Krishnan Nair, Padma Shri Vazhenkada Kunchu Nair, Kavalappara Narayanan Nair, Kurichi Kunhan Panikkar, Thekkinkattil Ramunni Nair, Padma Shri Keezhpadam Kumaran Nair, Kalamandalam Padmanabhan Nair, Mankulam Vishnu Namboodiri, Oyur Kochu Govinda Pillai, Vellinezhi Nanu Nair, Padma Shri Kavungal Chathunni Panikkar, Kudamaloor Karunakaran Nair, Kottakkal Sivaraman, Kannan Pattali, Pallippuram Gopalan Nair, Haripad Ramakrishna Pillai, Champakkulam Pachu Pillai, Chennithala Chellappan Pillai, Guru Mampuzha Madhava Panicker, and Vaikkom Karunakaran.

 

Kathakali is still hugely a male domain but, since the 1970s, females too have made entry into the art form on a recognisable scale. The central Kerala temple town of Tripunithura has, in fact, a ladies troupe (with members belonging to several part of the state) that performs Kathakali, by and large in Travancore.

 

KATHAKALI STYLES

Known as Sampradäyaṃ(Malayalam: സമ്പ്രദായം); these are leading Kathakali styles that differ from each other in subtleties like choreographic profile, position of hand gestures and stress on dance than drama and vice versa. Some of the major original kathakali styles included:

 

Vettathu Sampradayam

Kalladikkodan Sampradyam

Kaplingadu Sampradayam

 

Of late, these have narrowed down to the northern (Kalluvazhi) and southern (Thekkan) styles. It was largely developed by the legendary Pattikkamthodi Ravunni Menon (1881-1949) that is implemented in Kerala Kalamandalam (though it has also a department that teaches the southern style), Sadanam, RLV and Kottakkal. Margi has its training largely based on the Thekkan style, known for its stress on drama and part-realistic techniques. Kalanilayam, effectively, churns out students with a mix of both styles.

 

OTHER FORMS OD DANCE & OFFSHOOTS

Kerala Natanam is a kind of dance form, partly based on Kathakali techniques and aesthetics, developed and stylised by the late dancer Guru Gopinath in the mid-20th century. Kathakali also finds portrayal in Malayalam feature films like Vanaprastham, Parinayam, Marattam, and Rangam. Besides documentary films have also been shot on Kathakali artistes like Chenganoor Raman Pillai, Kalamandalam Krishnan Nair, Keezhpadam Kumaran Nair, Kalamandalam Ramankutty Nair, Kalamandalam Gopi and Kottakkal Sivaraman.

 

As for fictional literature, Kathakali finds mention in several Malayalam short stories like Karmen (by N.S. Madhavan) and novels like Keshabharam (by P.V. Sreevalsan). Even the Indo-Anglian work like Arundhati Roy's Booker prize-winning The God of Small Things has a chapter on Kathakali, while, of late, Anita Nair's novel, Mistress, is entirely wrapped in the ethos of Kathakali.

 

Similar musical theater is popular in Kasaragod and the coastal and Malenadu regions of Karnataka, viz. Yakshagana. Though Yakshagana resembles Kathakali in terms of its costume and makeup to an extent, Yakshagana is markedly different from Kathakali as it involves dialogues and method acting also the narration is in Kannada, wherein philosophical debates are also possible within framework of the character. As per records the art form of Yakshagana was already rooted and well established at the time of Sri Manavedan Raja. There is possibilities of its significant influence in formation of Kathakkali as the troupe of performers of "Krishnanattam" designed the basic costume of the art form already established in other parts of south India including Males playing the female roles (until more recently).

 

Kottayam thamburan's way of presenting kathakali was later known as Kalladikkoden sambradayam. Chathu Paniker,the introducer of Kallikkoden Sambrathayam, stayed in Kottayam for five years with Kottayam Thamburan's residence and practiced Kalladikkoden Sambrathayam. Then he returned to his home place. After a short period Chathu Paniker reached Pulapatta as instructed by Kuthiravattath nair. That was around the year ME 865. Many deciples from Kadathanadu, Kurumbra nadu, Vettathu nadu, Palakkadu and Perumpadappu studied kathakali(Kalladikkoden Sambrathayam ) By that time Chathu Paniker was an old man. Some years later he died from Pulapatta.

 

NOTED KATHAKALI VILLAGES & BELTS

There are certain pockets in Kerala that have given birth to many Kathakali artistes over the years. If they can be called Kathakali villages (or some of them, these days, towns), here are some of them: Vellinezhi, Kuruvattoor, Karalmanna, Cherpulassery, Kothachira, peringode, sreekrishnapuram Kongad and Ottapalam in Palakkad district, Vazhenkada in Malappuram district, Thichur or Tichoor, Guruvayur, Thiruvilwamala and Irinjalakuda in Thrissur district, Tripunithura, Edappally, Thekkan Chittoor in Ernakulam district and Kuttanad, Harippad belt in Alappuzha district besides places in and around Thiruvanathapuram in south Travancore and Payyannur in north Malabar.

 

AWARDS FOR KATHAKALI ARTISTS

Sangeet Natak Akademi Awardees - Kathakali (1956–2005)

Nambeesan Smaraka Awards—For artistic performances related kathakali{1992-2008}

 

KATHAKALI ATTAMS (ELAKI ATTAMS)

Attams or more specifically "elaki attams" are sequences of acting within a story acted out with the help of mudras without support from vocal music. The actor has the freedom to change the script to suit his own individual preferences. The actor will be supported ably by Chenda, Maddalam, and Elathalam (compulsory), Chengila (not very compulsory).

 

The following are only some examples. 'Kailasa Udharanam' and 'Tapas Attam' are very important attams and these are described at the end. Two of the many references are Kathakali Prakaram, pages 95 to 142 by Pannisheri Nanu Pillai and Kathakaliyile Manodharmangal by Chavara Appukuttan Pillai.

 

VANA VARNANA: BHIMA IN KALYANA SAUGANDHIKA

Modern man looks at the forest, indeed the birthplace of primates, with a certain wonder and a certain respect. Kathakali characters are no exception.

 

When Pandavas were living in the forest, one day, a flower, not seen before, wafted by the wind, comes and falls at the feet of Panchali. Exhilarated by its beauty and smell, Panchali asks Bhima to bring her more such flowers. To her pleasure Bhima is ready to go at once. But Panchali asks him what he shall do for food and drink on the way. Bhima thinks and says "Food and Drink! Oh, this side glance (look) of yours. This look of longing. This look of anticipation. The very thought fills me up. I don't need any food and drink at all. Let me go." He takes his mace and off he goes. Ulsaham (enthusiasm) is his Sdhayi Bhavam (permanent feature).

 

"Let me go at once in search of this flower," says Bhima. "The scented wind is blowing from the southern side. Let me go that way." After walking some distance he sees a huge mountain called Gandhamadana and three ways. He decides to take the middle one which goes over the mountain. After going further "The forest is getting thicker. Big trees, big branches in all directions. The forest looks like a huge dark vessel into which even light can not penetrate. This is my (Bhima's) way. Nothing can hinder me." So saying he pulls down many trees. Sometimes he shatters the trees with his mace. Suddenly he sees an elephant. "Oh! Elephant." He describes it. Its trunk. Sharp ears.

 

The itching sensation in the body. It takes some mud and throws on the body. Oh good. Then it sucks water and throws on the body. Somewhat better. Slowly it starts dosing even though alert at times. A very huge python is approaching steadily. Suddenly it catches hold of the elephant's hind leg. The elephant wakes up and tries to disengage the python. The python pulls to one side. The elephant kicks and drags to the other side. This goes on for some time. Bhima looks to the other side where a hungry lion is looking for food. It comes running and strikes the elephants head and eats part of the brain and goes off. The python completes the rest. "Oh my god, how ruthless!" says Bhima and proceeds on his way.

 

UDYANA VARNANA: NALA IN NALACHARITHAM SECOND DAY

Descriptions of gardens are found in most dance forms of India and abroad. These are also common in Kathakali.

 

Newly married Nala and Damayanthi are walking in the garden. When Nala was lovingly looking at Damayanthi a flower falls on her. Nala is overjoyed and thinks that this is a kindness nature has shown on his wife. Nala says "On seeing the arrival of their queen, the trees and climbers are showing happiness by dropping flowers on you." He tells her, "See that tree. When I used to be alone the tree used to hug the climber and seemingly laugh at my condition." Then he looks at the tree and says, "Dear Tree, look at me now. See how fortunate I am with my beautiful wife."

 

Both wander about. A bumblebee flies towards Damayanthi. Immediately Nala protects her face with a kerchief. He looks at the bee and then at Damayanthi. He says, "On seeing your face the bee thought it was a flower and came to drink the nectar." Nala and Damayanthi listen to the sounds coming out of the garden. Damayanti says, "It appears that the whole garden is thrilled. The flowers are blooming and smiling. Cuckoos are singing and the bees are dancing. Gentle winds are blowing and rubbing against our bodies. How beautiful the whole garden looks." Then Nala says that the sun is going down and it is time for them to go back and takes her away.

 

SHABDA VARNANA: HANUMAN IN KALYANA SAUGANDHIKAM

While Bhima goes in search of the flower, here Hanuman is sitting doing Tapas with mind concentrated on Sri Rama.

 

When he hears the terrible noises made by Bhima in the forest he feels disturbed in doing his Tapas. He thinks "What is the reason for this?" Then the sounds become bigger. "What is this?" He thinks, "The sounds are getting bigger. Such a terrible noise. Is the sea coming up thinking that the time is ripe for the great deluge (Pralaya). Birds are flying helter-skelter. Trees look shocked. Even Kali Yuga is not here. Then what is it? Are mountains quarreling with each other? No, That can't be it. Indra had cut off the wings of mountains so that they don't quarrel. Is the sea changing its position? No it can't be. The sea has promised it will not change its position again. It can't break the promise." Hanuman starts looking for clues. "I see elephants and lions running in fear of somebody. Oh a huge man is coming this way. Oh, a hero is coming. He is pulling out trees and throwing it here and there. Okay. Let him come near, We will see."

 

THANDEDATTAM: RAVANA IN BALI VADHAM

After his theranottam Ravana is seen sitting on a stool. He says to himself "I am enjoying a lot of happiness. What is the reason for this?" Thinks. "Yes I know it. I did Tapas to Brahma and received all necessary boons. Afterwards I won all ten directions. I also defeated my elder brother Vaishravana. Then I lifted Kailas mountain when Siva and Parvathi were having a misunderstanding. Parvathi got frightened and embraced Siva in fear. Siva was so happy he gave a divine sword called Chandrahasa. Now the whole world is afraid of me. That is why I am enjoying so much happiness." He goes and sits on the stool. He looks far away. "Who is coming from a distance. he is coming fast. Oh, it is Akamba. Okay. Let me find out what news he has for me."

 

ASHRAMA VARNANA: ARJUNA IN KIRATHAM

Arjuna wants to do Tapas to Lord Siva and he is looking a suitable place in the Himalayan slopes. He comes to place where there is an ashram. Arjuna looks closely at the place. "Oh. What a beautiful place this is. A small river in which a very pure water is flowing. Some hermits are taking baths in the river. Some hermits are standing in the water and doing Tapsas. Some are facing the Sun. Some are standing in between five fires." Arjuna salutes the hermits from far. He says to himself "Look at this young one of a deer. It is looking for its mother. It seems to be hungry and thirsty. Nearby a female tiger is feeding its young ones. The little deer goes towards the tigress and pushes the young tiger cubs aside and starts drinking milk from the tigress. The tigress looks lovingly at the young deer and even licks its body as if it were its own child. How beautiful. How fulfilling."

 

Again he looks "Here on this side a mongoose and a serpent forgetting their enmity are hugging each other. This place is really strange and made divine by saints and hermits. Let me start my Tapas somewhere nearby."

 

A sloka called "Shikhini Shalabha" can be selected instead of the above if time permits.

 

AN ATTAM BASED ON A SLOKA

Sansrit slokas are sometimes shown in mudras and it has a pleasing and exhilarating effect. Different actors use slokas as per his own taste and liking. However, the slokas are taught to students during their training period. An example is given below.

 

Kusumo Kusumolpatti Shrooyathena Chathushyathe

Bale thava Mukhambuje Pashya Neelolpaladwayam

 

Meaning a flower blooming inside another flower is not known to history. But, my dear, in your lotus like face are seen two blue Neelolpala flowers (eyes).

 

A CONVERSATION BASED ON A SLOKA

Sanskrit slokas can also be used to express an intent. One such example is a sloka used by Arjuna addressed to Mathali the charioteer in Kalakeya Vadham. Sloka:

Pitha: Kushalee Mama hritha Bhujaam

Naatha Sachee Vallabha:

Maatha: kim nu Pralomacha Kushalinee

Soonurjayanthasthayo

Preethim va Kushchate Thadikshnavidhow

Cheta Samutkanuthe

Sutha: tvam Radhamashu Chodaya vayam

Dharmadivam Mathala

 

Meaning: The husband of Indrani and the lord of gods my father - Is he in good health? His son Jayantha - Is he strictly following the commands of his father? Oh, I am impatient to see all of them.

 

SWARGA VARNANA: ARJUNA IN KELAKEYA VADHAM

Arjuna goes to heaven on the invitation of his father, Indra. After taking permission from Indrani he goes out to see all the places in Swarga. First he sees a building, his father's palace. It is so huge with four entrances. It is made of materials superior to gold and jewels of the world. Then he goes ahead and sees Iravatha. Here he describes it as a huge elephant with four horns. He is afraid to touch it. Then he thinks that animals in Swarga can't be cruel like in the world and so thinking he goes and touches and salutes Iravatha. He describes the churning of the white sea by gods and demons with many details and how Iravatha also came out of the white sea due to this churning.

 

He walks on and sees his father's (Indra's) horse. It is described as being white and its mane is sizzling like the waves of the white sea from which it came. He touches and salutes the horse also. Then he goes to see the river of the sky (or milky way). He sees many birds by this river and how the birds fly and play is shown.

 

Then he sees the heavenly ladies. Some are collecting flowers, and one of them comes late and asks for some flowers for making garland. The others refuse. She goes to the Kalpa Vriksha and says "please give me some flowers." Immediately a shower of flowers occurs which she collects in her clothes and goes to make garlands chiding the others. "See... I also got flowers." After this he sees the music and dance of the heavenly ladies. First it starts with the adjustments of instruments Thamburu, Mridangam, Veena. Then the actual music starts along with the striking of cymbals. Then two or three types of dances are shown. Then comes juggling of balls. It is described by a sloka thus:

 

Ekopi Thraya Iva Bhathi Kandukoyam

 

Kanthayaa: Karathala Raktharaktha:

Abhrastho Nayanamareechi Neelaneelo

Popular belief is that kathakali is emerged from "Krishnanattam", the dance drama on the life and activities of Lord Krishna created by Sri Manavedan Raja, the Zamorin of Calicut (1585-1658 AD). Once Kottarakkara Thampuran, the Raja of Kottarakkara who was attracted by Krishnanattam requested the Zamorin for the loan of a troupe of performers. Due to the political rivalry between the two, Zamorin did not allow this. So Kottarakkara Thampuran created another art form called Ramanattam which was later transformed into Aattakatha. Krishnanaattam was written in Sanskrit, and Ramanattam was in Malayalam. By the end of 17th century, Attakatha was presented to the world with the title 'Kathakali'. Kathakali also shares a lot of similarities with Krishnanattam, Koodiyattam (a classical Sanskrit drama existing in Kerala) and Ashtapadiyattam (an adaptation of 12th-century musical called Gitagovindam). It also incorporates several other elements from traditional and ritualistic art forms like Mudiyettu, Thiyyattu, Theyyam and Padayani besides a minor share of folk arts like Porattunatakam. All along, the martial art of Kalarippayattu has influenced the body language of Kathakali. The use of Malayalam, the local language (albeit as a mix of Sanskrit and Malayalam, called ), has also helped the literature of Kathakali sound more transparent for the average audience. As a part of modernising, propagating, promoting and popularizing Kathakali, the International Centre for Kathakali at New Delhi has taken up a continuing project since 1980 of producing new plays based on not only traditional and mythological stories, but also historical stories, European classics and Shakespeare's plays. Recently they produced Kathakali plays based on Shakespeare's Othello and Greek-Roman mythology of Psyche and Cupid.

 

Even though the lyrics/literature would qualify as another independent element called Sahithyam, it is considered as a component of Geetha or music, as it plays only a supplementary role to

Bhumau Talcharana Naghamshu Gaurgaura:

 

Meaning One ball looks like three balls. When it is in the hands of the juggler, it takes the redness of the hands, when it goes up it takes the blueness of the eyes, when it strikes the ground it becomes white from the whiteness of the leg nails. Once a juggled ball falls down. Then she, the juggler, somehow manages to proceed and remarks "See.. how I can do it".

 

At one time a garment slips from a lady's body and she adjusts the cloth showing shameful shyness (Lajja). Then the ladies go in for a Kummi dance. As Arjuna was enjoying this dance, suddenly somebody calls him. Arjuna feels scared. "Oh God, where am I?" he says and beats a hasty retreat.

 

TAPAS ATTAM: RAVANA IN RAVANA ULBHAVAM

[Background: Mali, Sumali and Malyavan were three brothers ruling Sri Lanka. During a war between them and Indra, Indra requested help from Lord Vishnu and as a consequence Lord Vishnu killed Mali. Sumali and Malyavan escaped to Patala. Kaikasi was the daughter of Sumali. She wandered in the forest. She belong three boys through a great sage called Vishravassu. (Vishravassu had an earlier son called Vaishravana who became the richest among all people.) The eldest boy of Kaikasi was Ravana followed by Kumbhakarna and Vibhishana.]

 

SCENE 1

When Ravana was a young boy (Kutti Ravana vesham), one day he was sleeping on his mothers lap in a place called madhuvanam. At that time Kaikasi sees Vaishravana flying overhead in his vimana (mythical aeroplane). She thinks “Oh, that is Vaishravana, technically a brother of my son who is sleeping on my lap. He is rich and strong. My son is so poor and weak. While thinking thus a drop of tear from her eyes drops on Ravana’s face. Ravana suddenly wakes up and sees his mother crying. When he knew the reason he could not bear it. He says he is going to do tapas to Brahma to get boons so that he will be strong and rich.

 

SCENE 2

(The tapas itself is shown as a part of autobiographical narration of adult ravana)

 

Ravana (adult Ravana, not kutti Ravana) is sitting on a stool. He thinks “Why am I so happy? How did I become so rich and strong? Oh yes. It is because of the tapas I did. What made me do the tapas? When I was a young boy, one day I was sleeping on my mother’s lap in a place called Madhuvanam. A drop of tear from her eyes falls on my face. I asked her why she was crying. She said she saw Vaishravana flying overhead in his vimana (plane). She told me Vaishravan was a brother of mine now flying in a plane. He is rich and strong. I am so poor and weak. When I heard this comparison between me and my brother, I could not bear it. I am going to do tapas to Brahma to get boons so that I will be strong and rich.

 

I made five different types of fires (while doing tapas gods are approached through Agni the god of fire). Then I started my tapas. I asked my brothers to stand guard and also keep the fires burning. Then I fully concentrated on tapas. Time passed but Brahma did not appear. I looked. Why is Brahma not appearing? I doubled my concentration. Time passed. Brahma is not appearing. Still not appearing? I cut one of my heads and put it in the fire. Waited, Brahma did not come. One more head rolls. Still no Brahma comes. Heads roll and roll. No Brahma. Only one head is left. First I thought of stopping my tapas. But no! Never! That will be an insult to me and my family. It is better to die than stop. Also when I die Brahma will be judged as being partial. With great determination I swung the sword at my last neck, when, lo and behold, suddenly Brahma appeared and caught my hand. I looked at him with still un-subsided, but gradually subsiding anger. Brahma asked me what boons I wanted. I asked for a boon that I should win all the worlds and have all the wealth and fame and that I should not be killed except by man. I also asked him to give boons for my brothers.

 

In the next scene Ravana asks Kumbhakarna and Vibhishana what boons they got. Unfortunately Kumbhakarna’s tongue got twisted while asking for boon and he got ‘sleep’ instead of becoming the ‘king of gods’. Ravana laughed it off. As for Vibhishana, he being a bhaktha of Vishnu, asked for Vishnu’s blessings and got it. Ravana laughs it off and also decides to conquer all the worlds and starts preparing his grand army for the big conquest of the worlds.

 

[This method of presentation with a peculiar sequence has a tremendous dramatic affect. The main actor redoes a small part of what happened to kutti Ravana vesham, and this gives a view of the high contrast between the boy and the man Ravana. Similarly the presence of Kumbhakarna and Vibhishana in the subsequent scene offers a good smile on the face of the viewer at the end of the play.]

 

KAILASA UDDHARANAM: RAVANA IN BALI VIJAYAM

[Background and Previous scene: After receiving the boons, and widening his kingdom in all directions, Ravana lives in Sri Lanka with great pomp and splendor. One day he sees Saint Narada approaching his palace singing songs in praise of him ‘Jaya jaya Ravana, Lanka Pathe’. Happily he receives Narada and seats him next to him. After telling Narada about the victory of his son Indrajith on Indra, Ravana tells Narada “Now there is nobody on earth or other worlds who can fight with me”. To this Narada replies “ Very true indeed, but there is one huge monkey called Bali who says he can defeat you. He even said that you are just like a blade of grass to him. Well let him say what he wants. You are unbeatable.” Then Narada says ‘let us go there and see him’. Both decide to go. But Ravana takes his famous sword called “Chandrahasam”. Then Narada asks the history of this sword. Ravana’s Attam Starts.]

 

Ravana says “I received this sword from Lord Siva. It happened thus. Once when I was conquering new places and expanding my empire I happened to be going across the Kailasa mountain. The plane got stuck on the mountain unable to move forward. I got down from the plane and looked at the mountain. (Looks from one end to the other first horizontally and then vertically.) So huge it was. Then I decided to lift it with my bare hand and keep it aside and move forward. I started sticking my hands under it one by one. Then I tried to lift it. It doesn’t move. I put more force and more force. It moved just a bit. I pushed harder and harder, slowly it started moving then again and again and it moved easily. Then I lifted it up with my hands and started juggling it (exaggeration evident).

 

“At that particular time Lord Siva was quarreling with his wife Parvathi. Why did they fight? The story is as follows. Parvathi had gone for enjoying swimming and bathing in some beautiful pond. At that time Siva opened his jata (disheveled long hair) and called Ganga for some entertainment after asking Ganapathi and Subramania to go for some errands. Somehow becoming suspicious, right at that time, Parvathi came back in a hurry with wet clothes and saw Siva with Ganga. Siva was wondering what to do and it was at that time that Ravana started lifting the Kailasa. When Kailasa started shaking Parvathi got scared and ran to Siva and hugged him. So the quarrel ended and Siva was happy. “As a reward Siva called me and gave me this famous Chandrahasa sword.”

 

Then Narada and Ravana leave to meet Bali. Ravana wanted to take the sword along with him, but Narada suggested that the sword is not required for teaching a lesson to Bali who is after all an unarmed monkey.

 

WIKIPEDIA

Palazzo del Provveditore, commonly known as the Venetian Palace, was a royal palace in Famagusta, originally built by the Lusignan Kings of Cyprus. It was later modified and used as the governor's official residence during the Venetian rule. The central sections of the palace have been completely destroyed, with only its grand facade and back courtyard walls being left.

 

Lusignan kings used Famagusta as their second place of residence, in addition to Nicosia. The exact year when the palace was first built remains uncertain, however, most resources have adopted the years 1300-1302, reported by Genoese official Lamberto di Sambuceto, who used the term "palace of the King of Cyprus" (Latin: domini regis Cipri) to refer to the building. The king responsible for its construction is also uncertain. Camille Enlart has proposed Henry II.

 

The Venetians greatly renovated the palace, along with the city's walls and other public spaces. The front facade and the back of the palace was completely changed. Architecturally, the Gothic features were replaced with Italian Renaissance architecture. This occurred in the 16th century, and the precise dates given by Selton and Hazard are 1552-1554.

 

Most sources hold that the central sections were destroyed during the Siege of Famagusta in 1571, despite Ottoman descriptions of the palace in 1571 making no mention of any destruction. Structures of the palace were used as military barracks, a prison and a site for military drills during the Ottoman rule, leading to the building losing its importance in the urban fabric. There is no indication of any restoration during this time. During the British rule, the building was used as a prison and police headquarters for some time. In mid-20th century, the remaining structures were evacuated, parts converted into the Namık Kemal Dungeon Museum and the courtyard used for display of military equipment. Some modern cannons, cannonballs and "pieces of a large granite column" are currently displayed in the courtyard.

 

The palace is a rare example of Renaissance architecture in Cyprus. The surviving parts are the front facade, with its three arches and a coat of arms on the middle arch, an "arm" attached to this to the southeast, a chapel and an L-shaped wall at the very back of the courtyard. The arch at the front was made from material from Salamis: both the columns and the stones originate from there.

 

Behind the facade are a number of arches that run parallel to it and are very plain in comparison. It has been proposed that these are remnants of the original Lusignan palace. In the "arm" attached are small rooms facing the courtyard that have been used as prisons or arsenals and shops accessible from the street in the ground floor, an Ottoman-era structure used by the Department of Antiquities and some structures built in mid-20th century. Cross vaults and walls thicker than a metre in some of the shops indicate elements that predate the Venetian rule in these structures.

 

There is evidence that the chapel has been modified over time. The chapel had been used as a museum up to 1974 and had been restored between 1930 and 1950. The L-shaped walls date to the Venetian era. Enlart has proposed that parts of this may have surrounded a great hall.

 

Not much is known about the destroyed parts of the palace. Work by the Department of Antiquities has shown the presence of cisterns. Engravings and the account of a 15th-century traveler indicate that the palace had two floors, even though the current entrance only has one floor. In an engraving dated to 1571, a balcony was shown in the front of the palace.

 

Famagusta is a city on the east coast of the de facto state Northern Cyprus. It is located east of Nicosia and possesses the deepest harbour of the island. During the Middle Ages (especially under the maritime republics of Genoa and Venice), Famagusta was the island's most important port city and a gateway to trade with the ports of the Levant, from where the Silk Road merchants carried their goods to Western Europe. The old walled city and parts of the modern city are de facto part of Northern Cyprus as the capital of the Gazimağusa District.

 

The city was known as Arsinoe or Arsinoë (Greek: Ἀρσινόη, Arsinóē) in antiquity, after Ptolemy II of Egypt's sister and wife Arsinoe II.

 

By the 3rd century, the city appears as Ammochostos (Greek: Ἀμμόχωστος or Αμμόχωστος, Ammókhōstos, "Hidden in Sand") in the Stadiasmus Maris Magni.[5] This name is still used in modern Greek with the pronunciation [aˈmːoxostos], while it developed into Latin Fama Augusta, French Famagouste, Italian Famagosta, and English Famagusta during the medieval period. Its informal modern Turkish name Mağusa (Turkish pronunciation: [maˈusa]) came from the same source. Since 1974, it has formally been known to Turkey and Northern Cyprus as Gazimağusa ([ɡaːzimaˈusa]), from the addition of the title gazi, meaning "veteran" or "one who has faught in a holy war".

 

In the early medieval period, the city was also known as New Justiniana (Greek: Νέα Ἰουστινιανία, Néa Ioustinianía) in appreciation for the patronage of the Byzantine emperor Justinian, whose wife Theodora was born there.

 

The old town of Famagusta has also been nicknamed "the City of 365 Churches" from the legend that, at its peak, it boasted a church for every day of the year.

 

The city was founded around 274 BC, after the serious damage to Salamis by an earthquake, by Ptolemy II Philadelphus and named "Arsinoe" after his sister.[6] Arsinoe was described as a "fishing town" by Strabo in his Geographica in the first century BC. In essence, Famagusta was the successor of the most famous and most important ancient city of Cyprus, Salamis. According to Greek mythology, Salamis was founded after the end of the Trojan War by Teucros, the son of Telamon and brother of Aedes, from the Greek island of Salamis.

 

The city experienced great prosperity much later, during the time of the Byzantine emperor Justinian. To honor the city, from which his wife Theodora came, Justinian enriched it with many buildings, while the inhabitants named it New Justiniania to express their gratitude. In AD 647, when the neighboring cities were destroyed by Arab raiding, the inhabitants of these cities moved to Famagusta, as a result of which the city's population increased significantly and the city experienced another boom.

 

Later, when Jerusalem was occupied by the Arabs, the Christian population fled to Famagusta, as a result of which the city became an important Christian center, but also one of the most important commercial centers in the eastern Mediterranean.

 

The turning point for Famagusta was 1192 with the onset of Lusignan rule. It was during this period that Famagusta developed as a fully-fledged town. It increased in importance to the Eastern Mediterranean due to its natural harbour and the walls that protected its inner town. Its population began to increase. This development accelerated in the 13th century as the town became a centre of commerce for both the East and West. An influx of Christian refugees fleeing the downfall of Acre (1291) in Palestine transformed it from a tiny village into one of the richest cities in Christendom.

 

In 1372 the port was seized by Genoa and in 1489 by Venice. This commercial activity turned Famagusta into a place where merchants and ship owners led lives of luxury. By the mid-14th century, Famagusta was said to have the richest citizens in the world. The belief that people's wealth could be measured by the churches they built inspired these merchants to have churches built in varying styles. These churches, which still exist, were the reason Famagusta came to be known as "the district of churches". The development of the town focused on the social lives of the wealthy people and was centred upon the Lusignan palace, the cathedral, the Square and the harbour.

 

In 1570–1571, Famagusta was the last stronghold in Venetian Cyprus to hold out against the Turks under Mustafa Pasha. It resisted a siege of thirteen months and a terrible bombardment, until at last the garrison surrendered. The Ottoman forces had lost 50,000 men, including Mustafa Pasha's son. Although the surrender terms had stipulated that the Venetian forces be allowed to return home, the Venetian commander, Marco Antonio Bragadin, was flayed alive, his lieutenant Tiepolo was hanged, and many other Christians were killed.

 

With the advent of the Ottoman rule, Latins lost their privileged status in Famagusta and were expelled from the city. Greek Cypriots natives were at first allowed to own and buy property in the city, but were banished from the walled city in 1573–74 and had to settle outside in the area that later developed into Varosha. Turkish families from Anatolia were resettled in the walled city but could not fill the buildings that previously hosted a population of 10,000. This caused a drastic decrease in the population of Famagusta. Merchants from Famagusta, who mostly consisted of Latins that had been expelled, resettled in Larnaca and as Larnaca flourished, Famagusta lost its importance as a trade centre. Over time, Varosha developed into a prosperous agricultural town thanks to its location away from the marshes, whilst the walled city remained dilapidated.

 

In the walled city, some buildings were repurposed to serve the interests of the Muslim population: the Cathedral of St. Nicholas was converted to a mosque (now known as Lala Mustafa Pasha Mosque), a bazaar was developed, public baths, fountains and a theological school were built to accommodate the inhabitants' needs. Dead end streets, an Ottoman urban characteristic, was imported to the city and a communal spirit developed in which a small number of two-storey houses inhabited by the small upper class co-existed with the widespread one-storey houses.

 

With the British takeover, Famagusta regained its significance as a port and an economic centre and its development was specifically targeted in British plans. As soon as the British took over the island, a Famagusta Development Act was passed that aimed at the reconstruction and redevelopment of the city's streets and dilapidated buildings as well as better hygiene. The port was developed and expanded between 1903 and 1906 and Cyprus Government Railway, with its terminus in Famagusta, started construction in 1904. Whilst Larnaca continued to be used as the main port of the island for some time, after Famagusta's use as a military base in World War I trade significantly shifted to Famagusta. The city outside the walls grew at an accelerated rate, with development being centred around Varosha. Varosha became the administrative centre as the British moved their headquarters and residences there and tourism grew significantly in the last years of the British rule. Pottery and production of citrus and potatoes also significantly grew in the city outside the walls, whilst agriculture within the walled city declined to non-existence.

 

New residential areas were built to accommodate the increasing population towards the end of the British rule,[11] and by 1960, Famagusta was a modern port city extending far beyond Varosha and the walled city.

 

The British period saw a significant demographic shift in the city. In 1881, Christians constituted 60% of the city's population while Muslims were at 40%. By 1960, the Turkish Cypriot population had dropped to 17.5% of the overall population, while the Greek Cypriot population had risen to 70%. The city was also the site for one of the British internment camps for nearly 50,000 Jewish survivors of the Holocaust trying to emigrate to Palestine.

 

From independence in 1960 to the Turkish invasion of Cyprus of 1974, Famagusta developed toward the south west of Varosha as a well-known entertainment and tourist centre. The contribution of Famagusta to the country's economic activity by 1974 far exceeded its proportional dimensions within the country. Whilst its population was only about 7% of the total of the country, Famagusta by 1974 accounted for over 10% of the total industrial employment and production of Cyprus, concentrating mainly on light industry compatible with its activity as a tourist resort and turning out high-quality products ranging from food, beverages and tobacco to clothing, footwear, plastics, light machinery and transport equipment. It contributed 19.3% of the business units and employed 21.3% of the total number of persons engaged in commerce on the island. It acted as the main tourist destination of Cyprus, hosting 31.5% of the hotels and 45% of Cyprus' total bed capacity. Varosha acted as the main touristic and business quarters.

 

In this period, the urbanisation of Famagusta slowed down and the development of the rural areas accelerated. Therefore, economic growth was shared between the city of Famagusta and the district, which had a balanced agricultural economy, with citrus, potatoes, tobacco and wheat as main products. Famagusta maintained good communications with this hinterland. The city's port remained the island's main seaport and in 1961, it was expanded to double its capacity in order to accommodate the growing volume of exports and imports. The port handled 42.7% of Cypriot exports, 48.6% of imports and 49% of passenger traffic.

 

There has not been an official census since 1960 but the population of the town in 1974 was estimated to be around 39,000 not counting about 12,000–15,000 persons commuting daily from the surrounding villages and suburbs to work in Famagusta. The number of people staying in the city would swell to about 90,000–100,000 during the peak summer tourist period, with the influx of tourists from numerous European countries, mainly Britain, France, Germany and the Scandinavian countries. The majority of the city population were Greek Cypriots (26,500), with 8,500 Turkish Cypriots and 4,000 people from other ethnic groups.

 

During the second phase of the Turkish invasion of Cyprus on 14 August 1974 the Mesaoria plain was overrun by Turkish tanks and Famagusta was bombed by Turkish aircraft. It took two days for the Turkish Army to occupy the city, prior to which Famagusta's entire Greek Cypriot population had fled into surrounding fields. As a result of Turkish airstrikes dozens of civilians died, including tourists.

 

Unlike other parts of the Turkish-controlled areas of Cyprus, the Varosha suburb of Famagusta was fenced off by the Turkish army immediately after being captured and remained fenced off until October 2020, when the TRNC reopened some streets to visitors. Some Greek Cypriots who had fled Varosha have been allowed to view the town and journalists have been allowed in.

 

UN Security Council resolution 550 (1984) considers any attempts to settle any part of Famagusta by people other than its inhabitants as inadmissible and calls for the transfer of this area to the administration of the UN. The UN's Security Council resolution 789 (1992) also urges that with a view to the implementation of resolution 550 (1984), the area at present under the control of the United Nations Peace-keeping Force in Cyprus be extended to include Varosha.

 

Famagusta's historic city centre is surrounded by the fortifications of Famagusta, which have a roughly rectangular shape, built mainly by the Venetians in the 15th and 16th centuries, though some sections of the walls have been dated earlier times, as far as 1211.

 

Some important landmarks and visitor attractions in the old city are:

The Lala Mustafa Pasha Mosque

The Othello Castle

Palazzo del Provveditore - the Venetian palace of the governor, built on the site of the former Lusignan royal palace

St. Francis' Church

Sinan Pasha Mosque

Church of St. George of the Greeks

Church of St. George of the Latins

Twin Churches

Nestorian Church (of St George the Exiler)

Namık Kemal Dungeon

Agios Ioannis Church

Venetian House

Akkule Masjid

Mustafa Pasha Mosque

Ganchvor monastery

 

In an October 2010 report titled Saving Our Vanishing Heritage, Global Heritage Fund listed Famagusta, a "maritime ancient city of crusader kings", among the 12 sites most "On the Verge" of irreparable loss and destruction, citing insufficient management and development pressures.

 

Famagusta is an important commercial hub of Northern Cyprus. The main economic activities in the city are tourism, education, construction and industrial production. It has a 115-acre free port, which is the most important seaport of Northern Cyprus for travel and commerce. The port is an important source of income and employment for the city, though its volume of trade is restricted by the embargo against Northern Cyprus. Its historical sites, including the walled city, Salamis, the Othello Castle and the St Barnabas Church, as well as the sandy beaches surrounding it make it a tourist attraction; efforts are also underway to make the city more attractive for international congresses. The Eastern Mediterranean University is also an important employer and supplies significant income and activity, as well as opportunities for the construction sector. The university also raises a qualified workforce that stimulates the city's industry and makes communications industry viable. The city has two industrial zones: the Large Industrial Zone and the Little Industrial Zone. The city is also home to a fishing port, but inadequate infrastructure of the port restricts the growth of this sector. The industry in the city has traditionally been concentrated on processing agricultural products.

 

Historically, the port was the primary source of income and employment for the city, especially right after 1974. However, it gradually lost some of its importance to the economy as the share of its employees in the population of Famagusta diminished due to various reasons. However, it still is the primary port for commerce in Northern Cyprus, with more than half of ships that came to Northern Cyprus in 2013 coming to Famagusta. It is the second most popular seaport for passengers, after Kyrenia, with around 20,000 passengers using the port in 2013.

 

The mayor-in-exile of Famagusta is Simos Ioannou. Süleyman Uluçay heads the Turkish Cypriot municipal administration of Famagusta, which remains legal as a communal-based body under the constitutional system of the Republic of Cyprus.

 

Since 1974, Greek Cypriots submitted a number of proposals within the context of bicommunal discussions for the return of Varosha to UN administration, allowing the return of its previous inhabitants, requesting also the opening of Famagusta harbour for use by both communities. Varosha would have been returned to Greek Cypriot control as part of the 2004 Annan Plan but the plan had been rejected by a majority(3/4) of Greek Cypriot voters.

 

The walled city of Famagusta contains many unique buildings. Famagusta has a walled city popular with tourists.

 

Every year, the International Famagusta Art and Culture Festival is organized in Famagusta. Concerts, dance shows and theater plays take place during the festival.

 

A growth in tourism and the city's university have fueled the development of Famagusta's vibrant nightlife. Nightlife in the city is especially active on Wednesday, Friday and Saturday nights and in the hotter months of the year, starting from April. Larger hotels in the city have casinos that cater to their customers. Salamis Road is an area of Famagusta with a heavy concentration of bars frequented by students and locals.

 

Famagusta's Othello Castle is the setting for Shakespeare's play Othello. The city was also the setting for Victoria Hislop's 2015 novel The Sunrise, and Michael Paraskos's 2016 novel In Search of Sixpence. The city is the birthplace of the eponymous hero of the Renaissance proto-novel Fortunatus.

 

Famagusta was home to many Greek Cypriot sport teams that left the city because of the Turkish invasion and still bear their original names. Most notable football clubs originally from the city are Anorthosis Famagusta FC and Nea Salamis Famagusta FC, both of the Cypriot First Division, which are now based in Larnaca. Usually Anorthosis Famagusta fans are politically right wing where Nea Salamis fans are left wing.

 

Famagusta is represented by Mağusa Türk Gücü in the Turkish Cypriot First Division. Dr. Fazıl Küçük Stadium is the largest football stadium in Famagusta. Many Turkish Cypriot sport teams that left Southern Cyprus because of the Cypriot intercommunal violence are based in Famagusta.

 

Famagusta is represented by DAÜ Sports Club and Magem Sports Club in North Cyprus First Volleyball Division. Gazimağusa Türk Maarif Koleji represents Famagusta in the North Cyprus High School Volleyball League.

 

Famagusta has a modern volleyball stadium called the Mağusa Arena.

 

The Eastern Mediterranean University was founded in the city in 1979. The Istanbul Technical University founded a campus in the city in 2010.

 

The Cyprus College of Art was founded in Famagusta by the Cypriot artist Stass Paraskos in 1969, before moving to Paphos in 1972 after protests from local hoteliers that the presence of art students in the city was putting off holidaymakers.

 

Famagusta has three general hospitals. Gazimağusa Devlet Hastahanesi, a state hospital, is the biggest hospital in city. Gazimağusa Tıp Merkezi and Gazimağusa Yaşam Hastahanesi are private hospitals.

 

Personalities

Saint Barnabas, born and died in Salamis, Famagusta

Chris Achilleos, illustrator of the book versions on the BBC children's series Doctor Who

Beran Bertuğ, former Governor of Famagusta, first Cypriot woman to hold this position

Marios Constantinou, former international Cypriot football midfielder and current manager.

Eleftheria Eleftheriou, Cypriot singer.

Derviş Eroğlu, former President of Northern Cyprus

Alexis Galanos, 7th President of the House of Representatives and Famagusta mayor-in-exile (2006-2019) (Republic of Cyprus)

Xanthos Hadjisoteriou, Cypriot painter

Oz Karahan, political activist, President of the Union of Cypriots

Oktay Kayalp, former Turkish Cypriot Famagusta mayor (Northern Cyprus)

Harry Luke British diplomat

Angelos Misos, former international footballer

Costas Montis was an influential and prolific Greek Cypriot poet, novelist, and playwright born in Famagusta.

Hal Ozsan, actor (Dawson's Creek, Kyle XY)

Dimitris Papadakis, a Greek Cypriot politician, who served as a Member of the European Parliament.

Ṣubḥ-i-Azal, Persian religious leader, lived and died in exile in Famagusta

Touker Suleyman (born Türker Süleyman), British Turkish Cypriot fashion retail entrepreneur, investor and reality television personality.

Alexia Vassiliou, singer, left here as a refugee when the town was invaded.

George Vasiliou, former President of Cyprus

Vamik Volkan, Emeritus Professor of Psychiatry

Derviş Zaim, film director

 

Famagusta is twinned with:

İzmir, Turkey (since 1974)

Corfu, Greece (since 1994)

Patras, Greece (since 1994)

Antalya, Turkey (since 1997)

Salamina (city), Greece (since 1998)

Struga, North Macedonia

Athens, Greece (since 2005)

Mersin, Turkey

 

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

 

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

 

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

 

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

 

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

 

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

 

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

 

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

 

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

 

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

 

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

 

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

 

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

 

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

 

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

 

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

 

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

 

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

 

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

 

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

 

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

 

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

 

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

 

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

 

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

 

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

 

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

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

 

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

 

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

 

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

 

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

 

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

 

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

 

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

 

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

 

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

 

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

 

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

 

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

 

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

 

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

 

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

 

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

 

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

Keep it clean and precise

#ACEstudio

#WUArch

Provincial Yelets was once considered one of the most beautiful towns in Russia. It was adorned with two monasteries, three dozen Orthodox churches, a Polish Catholic church, a German church, and a Jewish synagogue. The precise rhythm of its domes and bell towers still defines the skyline of the old town.

 

The great Russian writer Ivan Bunin, in exile in a distant land, recalled "...the ringing, the roar of the bells from the bell tower of St. Michael the Archangel, towering above everything in such grandeur, such splendor, such as the Roman Church of St. Peter never dreamed of, and such enormity that the Pyramid of Cheops could never again impress me." The Church of St. Michael the Archangel stands next to the administration building in the center of Yelets, the city where the future Nobel laureate spent his high school years. He often spoke warmly of the city of his youth.

 

On Red Square stands the colossal Ascension Cathedral. It claims to be the second largest Orthodox church in Russia after St. Isaac's Cathedral in St. Petersburg. The cathedral was designed by the renowned architect Konstantin Andreevich Ton (1794-1881), the architect of the Cathedral of Christ the Savior and the Grand Kremlin Palace. Approving the design, Tsar Nicholas I ordered the architect to be granted royal favor for the cathedral's beauty. The interior decoration was worked on by the Itinerant artists and academicians of painting, Alexei Ivanovich Korzukhin (1835-1894) and Klavdy Vasilyevich Lebedev (1852-1916).

 

Above the cathedral's left iconostasis is a painting of the "Mother of God of Yelets." The Virgin Mary and her heavenly host block the path of Tamerlane's invasion in 1395.

 

To commemorate the 500th anniversary of Rus''s miraculous deliverance from the invasion, the Church of Our Lady of Yelets was founded in Yelets. Its tented roof still dominates the modern architecture of the southern part of the city. People call it "the red church," either for the color of its brick or for the beauty of its unusual shapes.

 

Yelets has seen so many people within its walls over its thousand-year history. Presumably founded in 986 as the center of an appanage principality, the city was first mentioned in the Nikon Chronicle for 1146:

 

“Prince Svyatoslav Olgovich went to Rezan and visited Mchensk, and Tula, and Dubok on the Don, and Yelets, and Pronsk, and came to Rezan on the Oka...”

 

Its location on the southeastern outskirts of the Russian lands, bordering the "wild field," determined the city's fate for several centuries: "it was... the protector of the Russian lands." Polovtsian raids, Tatar-Mongol invasions, and attacks by Crimean and Golden Horde hordes repeatedly brought the city to desolation, but it was rebuilt and rose again.

 

"The city itself also boasted of its antiquity, and had every right to do so: it truly was one of the most ancient cities lying among the great black earth fields of the Substeppe, on that fateful line beyond which once stretched "wild, unknown lands," and in the times of the principalities of Suzdal and Ryazan, it belonged to those most important strongholds of Rus' that, according to the chroniclers, were the first to breathe in the storm, dust, and cold from under the menacing Asian clouds that continually passed over it, the first to see the glow of the terrible night and day fires ignited by them, the first to let Moscow know of the impending disaster and the first to lay down their lives for it..." (I. A. Bunin).

 

From the mid-17th century, Yelets developed as a city of artisans and traders. Livestock trading, tanneries, trade in grain, flour, and semolina, and the famous Yelets lace made the city prosperous and brought it fame.

 

Yelets's historical heritage includes approximately two hundred architectural monuments. The city itself is a monument to Russian urban planning. Narrow, straight streets running north to south and east to west, combined with low, two- and three-story buildings that are spacious enough to accommodate a person, create a uniquely cozy atmosphere. In Yelets, you don't feel lost, as you might in a larger city. Perhaps this is why the constant flow of tourists eager to see the green Russian city...

 

A small town, wandering its cozy streets, and visiting the church. Perhaps it's also because the Yelets region is the birthplace of writers Ivan Bunin and Mikhail Prishvin, philosopher Vasily Rozanov, composer Tikhon Khrennikov, and artists Vasily Meshkov, Nikolai Ulyanov, and Nikolai Zhukov. Yelets attracts visitors with its lacemaking industry, museums, art gallery, picturesque landscapes, and fascinating natural sites. It also draws visitors with its centuries-long, dramatic history, closely linked to the fate of Russia.

 

Many of Yelets' churches have suffered a tragic fate. Not all survived the destruction and hard times. Birch trees grow on the exposed domes of the Church of the Archangel Michael, which so captivated Ivan Bunin's youthful imagination. The traces of abandonment and neglect on many of the remaining churches speak to the hearts of the people. With Russia's rebirth comes a renaissance of its small and medium-sized towns, and Yelets is at the top of that list.

 

Will we restore its former beauty?

 

V. Gorlov.

“A Little Tale”…

 

He was not of this earthly plane. To be precise, he was trapped here…unable to find the portal or open it, on those occasions when it became visible to him, between this earthly plane and his home on the Other side deep down in the fiery dark hot smelly bowels of hell.

 

He had been trapped on this side for so long, at least 250-300 earthly years, which to him was far too long. He hungered for his dark hot smelly cesspool of a home. Each new day he didn’t think he could endure even for one more second the singing of those creatures called birds, the bright colors of the flowers, the intensity of the sun, and oh, all that horrible lush green foliage, as well as the sound of human laughter, especially the young ones.

 

So, to avoid all that horror, he slept during the time of the light and was awake when darkness fell and that hot bright sun set. He was a denizen of the night. A creature of darkness.

 

He kept completely to himself, for the most part, when it came to interacting with those “in body” beings called humans. Although he was forced on occasion to interact with these humans, he found them repulsive. Well, truth be told, not all were repulsive to him. Being a creature from the Other side, he possessed many abilities that these repulsive humans did not. Their bodies and minds limited them and they, unaware or uncaring, didn’t know or attempt to find out that they could have at least some of the same abilities he possessed if they just opened their minds. But, they were content to be thick blocks of cement going through their pathetic daily rituals as if they were something of importance.

 

One of his abilities, and the one that alerted him to the humans that were not repulsive to him, was that he could see inside of each and every one of them… right to their very souls. He could weed through them and find the ones with the black evil hearts. Now, those were his kind of beings for he knew when they left their clumsy earthly bodies and passed through that elusive portal, separating this world from the next, they would reside in the bowels of hell, where he belonged and should be, and be like him.

 

Now, with these humans, he developed a false relationship with them. Evil as he was, he wanted no relationships, attachments or the like. No, he did this because he needed them and wanted to use them or rather their souls, when their human hearts stopped beating, indicating the body had died and their souls were released, as a means to either push their souls aside and leave them stranded and earthbound and slip through the portal to reach his home or to attach himself to their black souls as they passed through the portal to hell.

 

For two years he tried to “tag along” on the black hearts souls’ passage from his world through the portal to hell, but each time his efforts failed. When he was with them when they died, their death being a result of his actions, he saw the portal, which appeared at each black hearted human’s death, but he could not pass through it with them. Their souls, screaming in horror and terror, passed through the portal and left this world for their new residence in hell, and he remained behind.

 

When he first got trapped on this side 250-300 human years ago due to a stupid mistake on his part, he spent the first 50-100 of these human earth rotation years looking for the portal to home, but to no avail. Then, he became aware of these humans and realized he could see into them and find those with black hearts. That is when the idea came to him to either tag along or push their dark souls aside after their human hearts stopped beating and pass through the portal to home, leaving them behind.

 

But, waiting years for them to die was excruciating on top of the fact that when they did die, he was still left behind. He had to wait for their death and then he remained here…still trapped. So, he became obsessed to find a quicker way to get back to his hell. Using all his black magic and spells, as well as any tool or instrument at hand, he began to kill black hearted humans…one after another. He would go to prisons where the crop of evil hearts was more than plentiful and kill and kill and kill, tagging along or trying to push their screaming horror filled black souls aside. But, he failed each and every time. He could not understand why.

 

When he saw the portal to hell, he would get a glimpse of his home… all fiery, hot, dank, and dark and he could hear the screams of those damned to live there for eternity. His hunger to get there increased even more.

 

He held back some black hearted souls, who were grateful not to be damned and allowed to remain on this earthly plane, as his slaves to do his bidding. He would command them to kill human after human along with him and help him try to use any way possible as a means to get through that portal, but he could not. For….The Angel of Death would not let him pass through and return home to hell. He was trapped here. Trapped.

 

Each day when he slept, his mind relived the day he made that stupid blunder which caused him to remain on this side. He tried to figure out how to reverse what he had done. Day after day, earth rotation after earth rotation, he thought while he slept, but nothing came to him. No idea, no discovery, no answer, no sign…nothing.

 

But, what did come to him was the realization that because he enjoyed, no reveled, in his damnation and loved the smelly fiery bowels of hell with all the screaming and crying black hearted souls, it was deemed that was not punishment for his evil. The punishment of damnation meant he should suffer, not enjoy his fate. So, he was tricked into making that stupid error and lost access to the portal to hell, thus preventing him from going home forever. He was now, truly damned and punished.”

~ Marsha J West, Author*

 

* The “A Little Tale” is my original idea and story. I am the author of that story and it is my property. Thus, it cannot be copied, reproduced, reprinted or used in any way or any medium. Also, this hutch is my original idea, creation and design. It is also my creative property. It is not to be copied, resold or reproduced.

   

Early Morning

A-Ha

 

Composição: Paul Waaktaar-Savoy/Magne Furuholmen

 

Early morning

Eight o’clock precise

I see the lonely August sun arise

 

Say you know

You will

Move me like you do

 

Out on the fields...

I’m waiting the whole night through

Early morning, early morning, yeah

 

Ran the whole way

Down to the tracks

Through the doorway

then a last look back

 

Say you know

You will

Move me like you do

 

Out on the fields...

I’m waiting the whole night through

Early morning, early morning, yeah

 

I climbed all the stairways

To find the rooftop clear

Got the shotgun lying with me here

Say you know

You will

Move me like you do

 

Out on the fields...

I’m waiting the whole night through

Early morning, early morning, yeah

 

Early morning

Eight o’clock precise

  

Ps: A música se refere o mês de agosto, mas está valendo porque é verão aqui também, ainda que bem diferente do norueguês.

Precise moment study

The Ambassadors

Hans Holbein

German painter, draftsman, and designer renowned for the precise rendering of his drawings and the compelling realism of his portraits, particularly those recording the court of King Henry VIII of England.

 

Holbein was a member of a family of important artists. His father, Hans Holbein the Elder, and his uncle Sigmund were renowned for their somewhat conservative examples of late Gothic painting in Germany. One of Holbein's brothers, Ambrosius, became a painter as well, but he apparently died about 1519 before reaching maturity as an artist. The Holbein brothers no doubt first studied with their father in Augsburg; they both also began independent work about 1515 in Basle, Switz. It should be noted that this chronology places Holbein firmly in the second generation of 16th-century German artists. Albrecht Dürer, Matthias Grünewald, and Lucas Cranach the Elder all were born between 1470 and 1480 and were producing their mature masterpieces by the time Holbein was just beginning his career. Holbein is, in fact, the only truly outstanding German artist of his generation.

 

Holbein's work in Basle during the decade of 1515-25 was extremely varied, if also sometimes derivative. Trips to northern Italy (c. 1517) and France (1524) certainly affected the development of his religious subjects and portraiture, respectively. Holbein entered the painters' corporation in 1519, married a tanner's widow, and became a burgher of Basle in 1520. By 1521 he was executing important mural decorations in the Great Council Chamber of Basle's town hall. Unfortunately, none of Holbein's many great frescoes executed here and in England and Germany have survived intact. Their beauty must be judged, instead, from his sketches and copies of the frescoes made by later artists.

 

Holbein was associated early on with the Basle publishers and their humanist circle of acquaintances. There he found portrait commissions such as that of the humanist scholar Bonifacius Amerbach (1519; Kunstmuseum, Basle). In this and other early portraits Holbein showed himself a master of the current German portrait idiom, using robust characterization and accessories, strong gaze, and dramatic silhouette. In Basle, Holbein was also active in designing woodcuts for title pages and book illustrations. He increased his reputation as a book illustrator by a series of woodcuts for the German translation of the Bible by Martin Luther. The artist's most famous work in this area, a series of 41 scenes illustrating the medieval allegorical concept of the Dance of Death, was designed by him and cut by another artist as early as about 1523 to 1526 but was not published until 1538. Its scenes display an immaculate sense of order, packing much information about the lifestyles and habits of Death's victims into a very small format. He completed also a series of pen-and-ink sketches for The Praise of Folie by the Dutch scholar Desiderius Erasmus. In portraiture, too, Holbein's minute sense of observation was soon evident. His first major portrait of Desiderius Erasmus (1523; Louvre, Paris) portrays the Dutch humanist scholar as physically withdrawn from the world, sitting at his desk engaged in his voluminous European correspondence; his hands are as sensitively rendered as his carefully controlled profile.

 

Protestantism, which had been introduced into Basle as early as 1522, grew considerably in strength and importance there during the ensuing four years. By 1526 severe iconoclastic riots and strict censorship of the press swept over the city. In the face of what, for the moment at least, amounted to a freezing of the arts, Holbein left Basle late in 1526, with a letter of introduction from Erasmus, to travel by way of the Netherlands to England. Though only about 28 years old, he would achieve remarkable success in England. His most impressive works of this time were executed for the statesman and author Sir Thomas More and included a magnificent single portrait of the humanist (1527; Frick Collection, New York City). In this image, the painter's close observation extends to the tiny stubble of More's beard, the iridescent glow of his velvet sleeves, and the abstract decorative effects of the gold chain that he wears. Holbein also completed a life-size group portrait of More's family; this work is now lost, though its appearance is preserved in copies and in preparatory drawing in the Kunstmuseum, Basle. This painting was the first example in northern European art of a large group portrait in which the figures are not shown kneeling - the effect of which is to suggest the individuality of the sitters rather than impiety.

 

Before Holbein journeyed to England in 1526, he had apparently designed works that were both pro- and anti-Lutheran in character. On returning to Basle in 1528, he was admitted, after some hesitation, to the new - and now official - faith. It would be difficult to interpret this as a very decisive change, for Holbein's most impressive religious works, like his portraits, are brilliant observations of physical reality but seem never to have been inspired by Christian spirituality. This is evident in both the claustrophobic, rotting body of the Dead Christ in the Tomb (1521; Kunstmuseum, Basle) and in the beautifully composed Family of Burgomaster Meyer Adoring the Virgin (1526; Schlossmuseum, Darmstadt). In this latter painting Holbein skillfully combined a late medieval German compositional format with precise Flemish realism and a monumental Italian treatment of form. Holbein apparently quite voluntarily gave up almost all religious painting after about 1530.

 

In Basle, from 1528 to 1532, Holbein continued his important work for the town council. He also painted what is perhaps his only psychologically penetrating portrait, that of his wife and two children (c. 1528; Kunstmuseum, Basle). This picture no doubt conveys some of the unhappiness of that abandoned family. In spite of generous offers from Basle, Holbein left his wife and children in that city for a second time, to spend the last 11 years of his life primarily in England.

 

By 1533 Holbein was already painting court personalities. His portrait of the statesman Thomas Cromwell brought the artist recognition at court, and by 1536 he was established as court painter to Henry VIII of England. It is estimated that during the last 10 years of his life Holbein executed approximately 150 portraits, life-size and miniature, of royalty and nobility alike. These portraits ranged from a magnificent series depicting German merchants who were working in London to a double portrait of the French ambassadors to Henry VIII's court (1533; National Gallery, London) to portraits of the king himself (1536; Thyssen-Bornemisza Collection, Madrid) and his different wives, Jane Seymour (1536; Kunsthistorisches Museum, Vienna) and Anne of Cleves (Louvre, Paris). In these and other examples, the artist revealed his fascination with plant, animal, and decorative accessories. Holbein's preliminary drawings of his sitters contain detailed notations concerning jewelry and other costume decorations as well. Sometimes such objects point to specific events or concerns in the sitter's life, or act as attributes referring to a sitter's occupation or character. The relation between accessories and face is a charged and stimulating one, avoiding simple correspondence.

 

In an analogous fashion, Holbein's mature portraits present an intriguing play between surface and depth. The sitter's outlines and position within the frame are carefully calculated, while inscriptions applied on the surface in gold leaf lock the sitter's head into place. Juxtaposed with this finely tuned two-dimensional design are illusionistic miracles of velvet, fur, feathers, needleworks, and leather. Holbein acted not only as a portraitist but also as a fashion designer for the court. The artist made designs for all the state robes of the king; he left, in addition, more than 250 delicate drawings for everything from buttons and buckles to pageant weapons, horse outfittings, and bookbindings for the royal household. This choice of work indicates Holbein's Mannerist concentration on surface texture and detail of design, a concern that in some ways precluded the incorporation of great psychological depth in his portraits. Holbein died in a London plague epidemic in 1543.

 

Holbein was one of the greatest portraitists and most exquisite draftsmen of all time. It is the artist's record of the court of King Henry VIII of England, as well as the taste that he virtually imposed upon that court, that was his most remarkable achievement.

 

The fact that Holbein's portraits do not reveal the character or spiritual inclinations of his sitters is perfectly paralleled by knowledge of the artist's life. His biography is basically a recounting of disparate facts; about his personality practically nothing is known. Not one note or letter from his own hand survives. Other men's opinions of him are often equally inscrutable. Erasmus, one of Holbein's most renowned sitters, praised and recommended him on one occasion but scorned the artist as opportunistic at another time. Indeed, Henry VIII, who sent Holbein to the European continent to help select a bride by providing a dependable portrait for his scrutiny, was perhaps the only person who had absolute confidence in Holbein.

 

The artist's detachment and his refusal to submit to an authority that might inhibit his own creative (but very worldly) powers enabled him to produce paintings whose beauty and brilliance have never been questioned. Had he been a more devout Christian or more subject to the turmoil of his times, his artistic achievement might have been quite different. In recent times, the lack of spiritual involvement in his work has been consistently noted, especially inasmuch as the 16th century was a time when few artists managed to remain above the religious conflict sweeping Europe. Thus, the effect of Holbein's art has often been felt to be more artistic and external than expressionistic or emotional. Only in that sense, however, is his achievement finally limited.

   

outside the Nacional Gallery

ICESat's precise elevation change measurements, combined with information from other technologies, are producing a comprehensive look at the behavior of Earth’s ice sheets -- critical for quantifying forecasts of sea level rise. Scientists used ICESat data to show changes in elevation over the Greenland ice sheet between 2003 and 2006. White regions indicate a slight thickening, while the blue shades indicate a thinning of the ice sheet. Gray indicates areas where no change in elevation was measured.

 

Credit: NASA Goddard's Scientific Visualization Studio

precise focus is not my strong suit

[UPDATE: Precise location identified by beachcomberaustralia. See comments.]

 

Cabinet card.

 

Bought from an eBay seller in Bath, United Kingdom.

 

Location: Google Maps Street View [with thanks to beachcomber!]

 

en.wikipedia.org/wiki/Hastings

 

On the back of the card, in pencil, is written:

 

April 11th

1910

W. Smith

Earl Bdgs

Earl St

Hastings

Taken 14/05/22 and a very précised history of ‘Eddystone’:

 

1946 Built at Brighton Works as No. 21C 28, an air smoothed Bulleid Light Pacific, by the Southern Railway.

1948 Renumbered No. 34028 by British Railways on the nationalisation of the railways

1958 Rebuilt by BR, including the removal of the air smoothed casing.

1964 Withdrawn and sent to Barry Scrapyard where it languished for 22 years.

1986 After purchase by the Southern Pacific Rescue Group the loco moved to Sellinge in Kent to be restored.

2003 Cutting a very long story short, the loco now based in Dorset returned to steam on the Swanage railway.

2014 The loco was withdrawn for overhaul

2021 After a fast track overhaul No. 34028 returned to action on the Swanage Railway

Modern torqueing

 

Audi and the quattro all-wheel drive system are synonymous with power and precise control

 

By Tushal Bhadang

 

Do you recall how your spine tingles when you’re about to lay your hands onto that new 3000 Watt home theatre system blaring out music that could wake up neighbours two blocks away? The Q7 SUV Audi comes with the same spine tingling Vorsprung durch Technik – as standard. It’s no small goat though, at 5086mm from bumper to bumper the Q7 is long by a stretch, consolidating 2177mm of width and you don’t want to get into a tight spot. But she is beautiful like no other. Smooth flowing lines with nothing added as an after-thought give her a robust appearance.

Audi’s radiator grille is the most distinctive, the four rings logo dominate the vents and large goatee-shaped chin is sure to scare motorists up front. It’s stance is muscular and aggressive and though appearing bulky, she scampers like a scalded cat if given some stick. We received two variants of the Q7 the full blown 4.2 litre V8, 350hp monster in goat’s disguise and the tame but equally brilliant cheetah all of 3.6 litre V6 pawing out 280 ponies which snarl with fierce intent.

 

Despite varying power outputs the basic character of both cars is similar. They both growl from anything above 2500 RPM but the V8 thumps out a humongous 440 Nm of torque @3500 RPM pushing you back in your seat. While the V6 does the same a little less aggressively at 360 Nm of torque ranging from 2500 to 5000 RPM giving it immense mid-range thrust. The V8 provided a phenomenal driving experience, mostly due to the quattro all-wheel-drive system which is a remarkable piece of engineering in itself but also in part due to the adaptive air suspension package. It electronically controls the adaptive damping system on all four wheels, i.e. raising the vehicle height up to 60mm (lift mode) for off road action and lowers height by 28mm for high speed highway cruising (dynamic mode). All vehicle dynamics are managed by the Audi MMI (multi media interface) system mounted on the dash. Also included is an ‘automatic’ setting where the vehicle analyses the road dynamics and adjust the suspension damping and level accordingly. The V6 powered Q7 comes without these and other bells and whistles.

 

Both variants come with a standard 6-speed automatic tiptronic transmission with near perfect gear ratios and an “S” mode that more than judicially keeps her revving close to the red line in every cog. The Q7 in both variants is equally comfortable and does exactly what Audi claim, be a big, comfortable and very very fast SUV. Off the black, the Q7 is not the most capable of vehicles, partly due to the tyres (low profile Bridgestone 275/45R20 designed for wet performance and road comfort). It can handle some mini sand dunes but that’s about it. It takes corners with aplomb and feels like its on rails. It is the nature of large SUV’s to understeer heavily, but the Quattro system prevents this to a large extent by controlling power to all four wheels. The V6 though provided a better driving experience as it was noticeably lighter and took tighter turns with ease.

 

There is so much to talk about the interiors. Audi bathe you with luxury from the best cows a.k.a leather seats. The big daddy V8 also gets additional safety features as standard, with blind-spot alerts in the wing mirrors and active glare protection from auto dimming rear view mirror. The baby Q7 gets the Audi open sky system which lets in the sun when retracted and also has a tint and fine mesh sun protection cover that rolls in/out at the flick of a switch. The MMI system comes with a host of goodies which include mobile phone bluetooth, in-dash 6-disc Bose audio CD changer, active GPS navigation system, vehicle settings and also self system check amongst many others. You can go to the extent of specifying how long you want the headlights to be on after you leave the car and even set the speed limit warning to beep at a speed you choose! Boot space (min. 775 lit., max. 2035 lit.), rear legroom and overall storage space is exemplary. Road noise too is extremely low.

 

Like other models in its product range, the Q7 comes with a host of airbags and active safety measures and enjoys a 4-star EuroNcap safety rating. Large-diameter (ventilated 350mm front, solid 330mm rear) provide the most reassuring stopping power under any condition. Dual-circuit brake system with diagonal split ABS with EBD, electronic differential lock, traction control system (ASR – what’s that?) and ESP are standard on all variants.

 

Last word

The Q7 is a phenomenon but it is in a way over-engineered to perfection. All the technology is a little distracting and the silky smooth ride is missed as you keep playing with all the toys. But you do reach your destination very quickly. She is capable of carrying five or seven passengers in cool comfort (multi-zone climatronic air con). Nudging 2.3 tons of kerb weight she feels solid and planted. For practical reasons, we would vouch for the 3.6 litre V6 Q7, it is nimble, relatively simple and has most of the gadgets with many options and moreover more efficient than the V8. Though if you are looking for more power, the V8 is the one for you.

 

Rating 4 stars

 

Car supplied by Behbehani Brothers, Kingdom of Bahrain.

 

PIC TUSHAL BHADANG

 

Provincial Yelets was once considered one of the most beautiful towns in Russia. It was adorned with two monasteries, three dozen Orthodox churches, a Polish Catholic church, a German church, and a Jewish synagogue. The precise rhythm of its domes and bell towers still defines the skyline of the old town.

 

The great Russian writer Ivan Bunin, in exile in a distant land, recalled "...the ringing, the roar of the bells from the bell tower of St. Michael the Archangel, towering above everything in such grandeur, such splendor, such as the Roman Church of St. Peter never dreamed of, and such enormity that the Pyramid of Cheops could never again impress me." The Church of St. Michael the Archangel stands next to the administration building in the center of Yelets, the city where the future Nobel laureate spent his high school years. He often spoke warmly of the city of his youth.

 

On Red Square stands the colossal Ascension Cathedral. It claims to be the second largest Orthodox church in Russia after St. Isaac's Cathedral in St. Petersburg. The cathedral was designed by the renowned architect Konstantin Andreevich Ton (1794-1881), the architect of the Cathedral of Christ the Savior and the Grand Kremlin Palace. Approving the design, Tsar Nicholas I ordered the architect to be granted royal favor for the cathedral's beauty. The interior decoration was worked on by the Itinerant artists and academicians of painting, Alexei Ivanovich Korzukhin (1835-1894) and Klavdy Vasilyevich Lebedev (1852-1916).

 

Above the cathedral's left iconostasis is a painting of the "Mother of God of Yelets." The Virgin Mary and her heavenly host block the path of Tamerlane's invasion in 1395.

 

To commemorate the 500th anniversary of Rus''s miraculous deliverance from the invasion, the Church of Our Lady of Yelets was founded in Yelets. Its tented roof still dominates the modern architecture of the southern part of the city. People call it "the red church," either for the color of its brick or for the beauty of its unusual shapes.

 

Yelets has seen so many people within its walls over its thousand-year history. Presumably founded in 986 as the center of an appanage principality, the city was first mentioned in the Nikon Chronicle for 1146:

 

“Prince Svyatoslav Olgovich went to Rezan and visited Mchensk, and Tula, and Dubok on the Don, and Yelets, and Pronsk, and came to Rezan on the Oka...”

 

Its location on the southeastern outskirts of the Russian lands, bordering the "wild field," determined the city's fate for several centuries: "it was... the protector of the Russian lands." Polovtsian raids, Tatar-Mongol invasions, and attacks by Crimean and Golden Horde hordes repeatedly brought the city to desolation, but it was rebuilt and rose again.

 

"The city itself also boasted of its antiquity, and had every right to do so: it truly was one of the most ancient cities lying among the great black earth fields of the Substeppe, on that fateful line beyond which once stretched "wild, unknown lands," and in the times of the principalities of Suzdal and Ryazan, it belonged to those most important strongholds of Rus' that, according to the chroniclers, were the first to breathe in the storm, dust, and cold from under the menacing Asian clouds that continually passed over it, the first to see the glow of the terrible night and day fires ignited by them, the first to let Moscow know of the impending disaster and the first to lay down their lives for it..." (I. A. Bunin).

 

From the mid-17th century, Yelets developed as a city of artisans and traders. Livestock trading, tanneries, trade in grain, flour, and semolina, and the famous Yelets lace made the city prosperous and brought it fame.

 

Yelets's historical heritage includes approximately two hundred architectural monuments. The city itself is a monument to Russian urban planning. Narrow, straight streets running north to south and east to west, combined with low, two- and three-story buildings that are spacious enough to accommodate a person, create a uniquely cozy atmosphere. In Yelets, you don't feel lost, as you might in a larger city. Perhaps this is why the constant flow of tourists eager to see the green Russian city...

 

A small town, wandering its cozy streets, and visiting the church. Perhaps it's also because the Yelets region is the birthplace of writers Ivan Bunin and Mikhail Prishvin, philosopher Vasily Rozanov, composer Tikhon Khrennikov, and artists Vasily Meshkov, Nikolai Ulyanov, and Nikolai Zhukov. Yelets attracts visitors with its lacemaking industry, museums, art gallery, picturesque landscapes, and fascinating natural sites. It also draws visitors with its centuries-long, dramatic history, closely linked to the fate of Russia.

 

Many of Yelets' churches have suffered a tragic fate. Not all survived the destruction and hard times. Birch trees grow on the exposed domes of the Church of the Archangel Michael, which so captivated Ivan Bunin's youthful imagination. The traces of abandonment and neglect on many of the remaining churches speak to the hearts of the people. With Russia's rebirth comes a renaissance of its small and medium-sized towns, and Yelets is at the top of that list.

 

Will we restore its former beauty?

 

V. Gorlov.

Language has opened its arms to the word 'prehistoric', ignoring its precise definition whilst stealing it's aura of 'authentically old', or just 'very, very old'. At no point do we imagine that this 'prehistoric table football' has anything to do with the neolithic or paleolithic, or that prehistory had teams that wore shorts and long socks. Language is a living dance and we manage to keep up with its moves and contexts.

 

The table football is in a cafe in Espolla, a small town in the north east of Spain. Espolla is surrounded by real prehistory with myriad megaliths and inscriptions from the neolithic and calcolithic peppering it's coy fields of monolithic formation, crop and scrub.

 

The pictures were taken just after the end of the football World Cup. Although one team is painted as the team of Real Madrid and the other as Barcelona, there is nothing to stop users from assigning their own team or country to a strip of colour : nothing to stop an imaginary world cup final between, let's say, France and England. The ability to detour into fantasy before returning to reality (England did well, but failed to make the real final) is a human facility, and people that stay only within either 'fantasy' or 'reality' are often judged as having missing qualities. It seems that humans are both serious and playful, they analyse and they laugh. We use play to simulate and see, to imagine and flirt. Sports training often verges towards play before tipping back to sports science and accurate repetition. When looking at the vestiges of prehistory and squinting at its missing pages it is important to remember this range of qualities.

 

Table football was invented in England in 1927 and patented 10 years later in Barcelona during the Spanish civil war. Throughout the world, it is common culture to simply know that 'table football' is an indoor way of playing football in a cafe between two to six players, even if real footballers do not attach themselves to a metal bar and are free to move on more than one plane and cannot touch the ball with a repeating tumbling motion of head, hand and foot. Everyone knows that the coin activated game is a 'simplification' and an 'abstraction' even if they will not see the need to use those defining terms. The cups and canals, menhirs and orthostats, dolmens and cromlechs of late prehistory have become detached from their meanings, and with no books to hold account, they are signs in the wind. What must be assumed is that at the time, their representations were understood with the immediate assurance of two kids clacking heads and feet whilst sliding rings to keep track of the score.

 

Taken with a Pentax WG which has a ring of LED lights and a 1cm macro setting so can get into spaces that are too tight for a 50mm macro on a K3.

 

AJM 20.7.18

Unusual to find such a precise date on one of these little publicity or advertising recipe booklets but this has a date of 1929 and also has a gummed in slip showing the full range of Bird's 'Household Specialities' and a retail price list for 1930. Such booklets were commonplace marketing material for companies such as Bird's who were amongst the pioneers of 'ready made' or branded food products that were sold on the national market and that advertised heavily - a product of Victorian food technology, transport and newspapers.

 

Alfred Bird's origins were in invention of their still famous 'custard' powder that replaced the real thing with a dissolvable powder based on cornflour starch, colourings and vanilla flavours. They also made a wide range of similar baking and pudding 'specialities' as can be seen from the list. An old established Birmingham company now simply a brand of an international concern, their home city heritage is still to be found thanks to a re-use of the 'Custard Factory' and the survival of the railings that use the famous trilling bird motif seen here. This was first introduced in the 1920s by the company.

Its precise name is Panzerkampfwagen Tiger Aus B, but can also be found referred to as SdKfz 182, VK45.03 Panzerkampfwagen VI Aus B, Tiger II, Konigstiger. Tiger II was the second German heavy tank to see production. Like the Tiger I, it had its roots in a development programme that started in 1937. The Henschel company was contracted to design what became the Tiger I. It entered service in the late summer of 1942 and in November Henschel was instructed to design an upgraded tank as quickly as possible. This was frustrated by technical changes (still the bane of those building for the military). The new tank was officially named the Tiger II in March 1943. Later in the war it was unofficially called the Konigstiger (King Tiger); the British and Americans sometimes translated this as ‘Royal Tiger’. The first prototype was tested in November 1943 and the first tanks were issued to operational units in June 1944, soon seeing action on both the Eastern Front and in France.

 

The armour was well sloped to resist shot and was welded. The hull front armour was 150mm thick and impervious to all contemporary Allied tank and anti-tank guns; on the later version of the turret it was 180mm thick. The hull side armour was 80mm thick. The hull was carried by nine pairs of wheels on each side, joined by torsion bars. The wheels ran on wide tracks to spread the weight. The tank used the same rear-mounted Maybach petrol engine as the Tiger I. Both were originally designed to power a 40-ton tank, were over-stretched by the 70-ton weight of the Tiger II and proved to be unreliable. With a power:weight ratio of about 11hp/ton the tank had relatively poor agility and mobility and a cross-country speed of no more than 20kph.

 

The formidable 71-calibre 88mm KwK43 fired a 10.2 kg projectile at a muzzle velocity of 1,000m/s. It was very accurate and could penetrate 165mm of steel armour sloped at 30° at 1,000m range. Every Allied tank was vulnerable to this gun. The first 50 Tiger II tanks were fitted with the Krupp turret designed for the Porsche VK45.02 (P) and are sometimes (inaccurately) called ‘Porsche’ turrets. A total of 1,500 Tiger II tanks were ordered but Henschel only managed to produce 489 gun tanks by March 1945. Some 600-700 tanks were not produced because of the effects of heavy air raids on the Henschel plant in Kassel. Two variants, a command tank and the Jagdtiger tank destroyer were produced.

 

The Tank Museum’s Tiger II is the second of the three trial vehicles that were produced late in 1943. It is fitted with the original design of turret and was used only for tests at the Sennelager proving ground. It was captured at the end of the War and extensively evaluated at the School of Tank Technology. The Tiger II was issued to the independent heavy tank battalions (schwerepanzerabteilung) of the Army and Waffen SS and in small numbers to the Panzer Lehr trials unit and the Feldherrnhalle division. The design emphasised firepower and protection at the expense of mobility. It was well suited to the defensive fighting in which the Wehrmacht was engaged in during the last months of WWII; despite its relatively poor reliability it was an effective weapon and much feared by Allied tank crews.

Taken 06/12/20 in Westover Road:

 

Precising from the Wikipedia entry the Volvo B7TL is a low-floor double-decker bus which was launched in 1999 and replaced the 2-axle version of the Volvo Olympian. It was initially built in Irvine, North Ayrshire, Scotland. In 2000, production was gradually transferred to Sweden. In mid-2004, production of the MkII version of the B7TL was started. Like the Olympian, the B7TL features a transversely-mounted rear engine and a shorter rear overhang, but the radiator was mounted on the right side of the engine compartment. It was equipped with Volvo D7C engine and ZF or Voith gearbox. The B7TL was initially available with Alexander ALX400 and Plaxton President bodywork, later followed by East Lancs Vyking (as seen here), Myllennium Vyking bodies and Wright Eclipse Gemini.

Note; More is a brand name used for services around Poole and Bournemouth by Wilts & Dorset who are part of Go South Coast, a subsidiary of the Go-Ahead Group