Varanasi, also known as Benares, or Kashi is an Indian city on the banks of the Ganga in Uttar Pradesh, 320 kilometres south-east of the state capital, Lucknow. It is the holiest of the seven sacred cities (Sapta Puri) in Hinduism, and Jainism, and played an important role in the development of Buddhism. Some Hindus believe that death at Varanasi brings salvation. It is one of the oldest continuously inhabited cities in the world. Varanasi is also known as the favourite city of the Hindu deity Lord Shiva as it has been mentioned in the Rigveda that this city in older times was known as Kashi or "Shiv ki Nagri".

 

The Kashi Naresh (Maharaja of Kashi) is the chief cultural patron of Varanasi, and an essential part of all religious celebrations. The culture of Varanasi is closely associated with the Ganges. The city has been a cultural centre of North India for several thousand years, and has a history that is older than most of the major world religions. The Benares Gharana form of Hindustani classical music was developed in Varanasi, and many prominent Indian philosophers, poets, writers, and musicians live or have lived in Varanasi. Gautama Buddha gave his first sermon at Sarnath, located near Varanasi.

 

Varanasi is the spiritual capital of India. It is often referred to as "the holy city of India", "the religious capital of India", "the city of Shiva", and "the city of learning". Scholarly books have been written in the city, including the Ramcharitmanas of Tulsidas. Today, there is a temple of his namesake in the city, the Tulsi Manas Mandir. The current temples and religious institutions in the city are dated to the 18th century. One of the largest residential universities of Asia, the Banaras Hindu University (BHU), is located here.

 

ETYMOLOGY

The name Varanasi possibly originates from the names of the two rivers: Varuna, still flowing in Varanasi, and Asi, a small stream near Assi Ghat. The old city does lie on the north shores of Ganges River bounded by its two tributaries Varuna and Asi. Another speculation is that the city derives its name from the river Varuna, which was called Varanasi in olden times.[11] This is generally disregarded by historians. Through the ages, Varanasi has been known by many names including Kāśī or Kashi (used by pilgrims dating from Buddha's days), Kāśikā (the shining one), Avimukta ("never forsaken" by Shiva), Ānandavana (the forest of bliss), and Rudravāsa (the place where Rudra/Śiva resides).

 

In the Rigveda, the city is referred to as Kāśī or Kashi, the luminous city as an eminent seat of learning. The name Kāśī is also mentioned in the Skanda Purana. In one verse, Shiva says, "The three worlds form one city of mine, and Kāśī is my royal palace therein." The name Kashi may be translated as "City of Light".

 

HISTORY

According to legend, Varanasi was founded by the God Shiva. The Pandavas, the heroes of the Hindu epic Mahabharata are also stated to have visited the city in search of Shiva to atone for their sins of fratricide and Brāhmanahatya that they had committed during the climactic Kurukshetra war. It is regarded as one of seven holy cities which can provide Moksha:

 

The earliest known archaeological evidence suggests that settlement around Varanasi in the Ganga valley (the seat of Vedic religion and philosophy) began in the 11th or 12th century BC, placing it among the world's oldest continually inhabited cities. These archaeological remains suggest that the Varanasi area was populated by Vedic people. However, the Atharvaveda (the oldest known text referencing the city), which dates to approximately the same period, suggests that the area was populated by indigenous tribes. It is possible that archaeological evidence of these previous inhabitants has yet to be discovered. Recent excavations at Aktha and Ramnagar, two sites very near to Varanasi, show them to be from 1800 BC, suggesting Varanasi started to be inhabited by that time too. Varanasi was also home to Parshva, the 23rd Jain Tirthankara and the earliest Tirthankara accepted as a historical figure in the 8th century BC.

 

Varanasi grew as an important industrial centre, famous for its muslin and silk fabrics, perfumes, ivory works, and sculpture. During the time of Gautama Buddha (born circa 567 BC), Varanasi was the capital of the Kingdom of Kashi. Buddha is believed to have founded Buddhism here around 528 BC when he gave his first sermon, "Turning the Wheel of Law", at nearby Sarnath. The celebrated Chinese traveller Xuanzang, who visited the city around 635 AD, attested that the city was a centre of religious and artistic activities, and that it extended for about 5 kilometres along the western bank of the Ganges. When Xuanzang, also known as Hiuen Tsiang, visited Varanasi in the 7th century, he named it "Polonisse" and wrote that the city had some 30 temples with about 30 monks. The city's religious importance continued to grow in the 8th century, when Adi Shankara established the worship of Shiva as an official sect of Varanasi.

 

In ancient times, Varanasi was connected by a road starting from Taxila and ending at Pataliputra during the Mauryan Empire. In 1194, the city succumbed to Turkish Muslim rule under Qutb-ud-din Aibak, who ordered the destruction of some one thousand temples in the city. The city went into decline over some three centuries of Muslim occupation, although new temples were erected in the 13th century after the Afghan invasion. Feroz Shah ordered further destruction of Hindu temples in the Varanasi area in 1376. The Afghan ruler Sikander Lodi continued the suppression of Hinduism in the city and destroyed most of the remaining older temples in 1496. Despite the Muslim rule, Varanasi remained the centre of activity for intellectuals and theologians during the Middle Ages, which further contributed to its reputation as a cultural centre of religion and education. Several major figures of the Bhakti movement were born in Varanasi, including Kabir who was born here in 1389 and hailed as "the most outstanding of the saint-poets of Bhakti cult (devotion) and mysticism of 15th-Century India"; and Ravidas, a 15th-century socio-religious reformer, mystic, poet, traveller, and spiritual figure, who was born and lived in the city and employed in the tannery industry. Similarly, numerous eminent scholars and preachers visited the city from across India and south Asia. Guru Nanak Dev visited Varanasi for Shivratri in 1507, a trip that played a large role in the founding of Sikhism.

 

In the 16th century, Varanasi experienced a cultural revival under the Muslim Mughal emperor Akbar who invested in the city, and built two large temples dedicated to Shiva and Vishnu. The Raja of Poona established the Annapurnamandir and the 200 metres Akbari Bridge was also completed during this period. The earliest tourists began arriving in the city during the 16th century. In 1665, the French traveller Jean Baptiste Tavernier described the architectural beauty of the Vindu Madhava temple on the side of the Ganges. The road infrastructure was also improved during this period and extended from Kolkata to Peshawar by Emperor Sher Shah Suri; later during the British Raj it came to be known as the famous Grand Trunk Road. In 1656, emperor Aurangzeb ordered the destruction of many temples and the building of mosques, causing the city to experience a temporary setback. However, after Aurangazeb's death, most of India was ruled by a confederacy of pro-Hindu kings. Much of modern Varanasi was built during this time by the Rajput and Maratha kings, especially during the 18th century, and most of the important buildings in the city today date to this period. The kings continued to be important through much of the British rule (1775–1947 AD), including the Maharaja of Benares, or Kashi Naresh. The kingdom of Benares was given official status by the Mughals in 1737, and continued as a dynasty-governed area until Indian independence in 1947, during the reign of Dr. Vibhuti Narayan Singh. In the 18th century, Muhammad Shah ordered the construction of an observatory on the Ganges, attached to Man Mandir Ghat, designed to discover imperfections in the calendar in order to revise existing astronomical tables. Tourism in the city began to flourish in the 18th century. In 1791, under the rule of the British Governor-General Warren Hastings, Jonathan Duncan founded a Sanskrit College in Varanasi. In 1867, the establishment of the Varanasi Municipal Board led to significant improvements in the city.

 

In 1897, Mark Twain, the renowned Indophile, said of Varanasi, "Benares is older than history, older than tradition, older even than legend, and looks twice as old as all of them put together." In 1910, the British made Varanasi a new Indian state, with Ramanagar as its headquarters but with no jurisdiction over the city of Varanasi itself. Kashi Naresh still resides in the Ramnagar Fort which is situated to the east of Varanasi, across the Ganges. Ramnagar Fort and its museum are the repository of the history of the kings of Varanasi. Since the 18th century, the fort has been the home of Kashi Naresh, deeply revered by the local people. He is the religious head and some devout inhabitants consider him to be the incarnation of Shiva. He is also the chief cultural patron and an essential part of all religious celebrations.

 

A massacre by British troops, of the Indian troops stationed here and of the population of the city, took place during the early stages of the Indian Rebellion of 1857. Annie Besant worked in Varanasi to promote theosophy and founded the Central Hindu College which later became a foundation for the creation of Banaras Hindu University as a secular university in 1916. Her purpose in founding the Central Hindu College in Varanasi was that she "wanted to bring men of all religions together under the ideal of brotherhood in order to promote Indian cultural values and to remove ill-will among different sections of the Indian population."

 

Varanasi was ceded to the Union of India on 15 October 1948. After the death of Dr. Vibhuti Narayan Singh in 2000, his son Anant Narayan Singh became the figurehead king, responsible for upholding the traditional duties of a Kashi Naresh.

 

MAIN SIGHTS

Varanasi's "Old City", the quarter near the banks of the Ganga river, has crowded narrow winding lanes flanked by road-side shops and scores of Hindu temples. As atmospheric as it is confusing, Varanasi's labyrinthine Old City has a rich culture, attracting many travellers and tourists. The main residential areas of Varanasi (especially for the middle and upper classes) are situated in regions far from the ghats; they are more spacious and less polluted.

 

Museums in and around Varanasi include Jantar Mantar, Sarnath Museum, Bharat Kala Bhawan and Ramnagar Fort.

 

JANTAR MANTAR

The Jantar Mantar observatory (1737) is located above the ghats on the Ganges, much above the high water level in the Ganges next to the Manmandir Ghat, near to Dasaswamedh Ghat and adjoining the palace of Raja Jai Singh of Jaipur. Compared to the observatories at Jaipur and Delhi, it is less well equipped but has a unique equatorial sundial which is functional and allows measurements to be monitored and recorded by one person.

 

RAMNAGAR FORT

The Ramnagar Fort located near the Ganges River on its eastern bank, opposite to the Tulsi Ghat, was built in the 18th century by Kashi Naresh Raja Balwant Singh with creamy chunar sandstone. It is in a typically Mughal style of architecture with carved balconies, open courtyards, and scenic pavilions. At present the fort is not in good repair. The fort and its museum are the repository of the history of the kings of Benares. It has been the home of the Kashi Naresh since the 18th century. The current king and the resident of the fort is Anant Narayan Singh who is also known as the Maharaja of Varanasi even though this royal title has been abolished since 1971. Labeled "an eccentric museum", it has a rare collection of American vintage cars, sedan chairs (bejeweled), an impressive weaponry hall and a rare astrological clock. In addition, manuscripts, especially religious writings, are housed in the Saraswati Bhawan. Also included is a precious handwritten manuscript by Goswami Tulsidas. Many books illustrated in the Mughal miniature style, with beautifully designed covers are also part of the collections. Because of its scenic location on the banks of the Ganges, it is frequently used as an outdoor shooting location for films. The film titled Banaras is one of the popular movies shot here. However, only a part of the fort is open for public viewing as the rest of the area is the residence of the Kashi Naresh and his family. It is 14 kilometres from Varanasi.

 

GHATS

Ghats are embankments made in steps of stone slabs along the river bank where pilgrims perform ritual ablutions. Ghats in Varanasi are an integral complement to the concept of divinity represented in physical, metaphysical and supernatural elements. All the ghats are locations on "the divine cosmic road", indicative of "its manifest transcendental dimension" Varanasi has at least 84 ghats. Steps in the ghats lead to the banks of River Ganges, including the Dashashwamedh Ghat, the Manikarnika Ghat, the Panchganga Ghat and the Harishchandra Ghat (where Hindus cremate their dead). Many ghats are associated with legends and several are now privately owned.

 

Many of the ghats were built when the city was under Maratha control. Marathas, Shindes (Scindias), Holkars, Bhonsles, and Peshwas stand out as patrons of present-day Varanasi. Most of the ghats are bathing ghats, while others are used as cremation sites. A morning boat ride on the Ganges across the ghats is a popular visitor attraction. The extensive stretches of ghats enhance the river front with a multitude of shrines, temples and palaces built "tier on tier above the water’s edge".

 

The Dashashwamedh Ghat is the main and probably the oldest ghat of Varansi located on the Ganges, close to the Kashi Vishwanath Temple. It is believed that Brahma created it to welcome Shiva and sacrificed ten horses during the Dasa -Ashwamedha yajna performed here. Above the ghat and close to it, there are also temples dedicated to Sulatankesvara, Brahmesvara, Varahesvara, Abhaya Vinayaka, Ganga (the Ganges), and Bandi Devi which are part of important pilgrimage journeys. A group of priests perform "Agni Pooja" (Worship to Fire) daily in the evening at this ghat as a dedication to Shiva, Ganga, Surya (Sun), Agni (Fire), and the whole universe. Special aartis are held on Tuesdays and on religious festivals.

 

The Manikarnika Ghat is the Mahasmasana (meaning: "great cremation ground") and is the primary site for Hindu cremation in the city. Adjoining the ghat, there are raised platforms that are used for death anniversary rituals. It is said that an ear-ring (Manikarnika) of Shiva or his wife Sati fell here. According to a myth related to the Tarakesvara Temple, a Shiva temple at the ghat, Shiva whispers the Taraka mantra ("Prayer of the crossing") in the ear of the dead. Fourth-century Gupta period inscriptions mention this ghat. However, the current ghat as a permanent riverside embankment was built in 1302 and has been renovated at least three times.

 

TEMPLES

Among the estimated 23000 temples in Varanasi, the most worshiped are: the Kashi Vishwanath Temple of Shiva; the Sankat Mochan Hanuman Temple; and the Durga Temple known for the band of monkeys that reside in the large trees nearby.

 

Located on the outskirts of the Ganges, the Kashi Vishwanath Temple – dedicated to Varanasi's presiding deity Shiva (Vishwanath – "Lord of the world") – is an important Hindu temple and one of the 12 Jyotirlinga Shiva temples. It is believed that a single view of Vishwanath Jyotirlinga is worth more than that of other jyotirlingas. The temple has been destroyed and rebuilt a number of times. The Gyanvapi Mosque, which is adjacent to the temple, is the original site of the temple. The temple, as it exists now, also called Golden Temple, was built in 1780 by Queen Ahilyabai Holkar of Indore. The two pinnacles of the temple are covered in gold, donated in 1839 by Ranjit Singh, the ruler of the Punjab and the remaining dome is also planned to be gold plated by the Ministry of Culture & Religious Affairs of Uttar Pradesh. On 28 January 1983, the temple was taken over by the government of Uttar Pradesh and its management was transferred to a trust with then Kashi Naresh, Vibhuti Narayan Singh, as president and an executive committee with a Divisional Commissioner as chairman. Numerous rituals, prayers and aratis are held daily, starting from 2:30 am till 11:00 pm.

 

The Sankat Mochan Hanuman Temple is one of the sacred temples of the Hindu god Hanuman situated by the Assi River, on the way to the Durga and New Vishwanath temples within the Banaras Hindu University campus. The present temple structure was built in early 1900s by the educationist and freedom fighter, Pandit Madan Mohan Malviya, the founder of Banaras Hindu University. It is believed the temple was built on the very spot where the medieval Hindu saint Tulsidas had a vision of Hanuman. Thousands flock to the temple on Tuesdays and Saturdays, weekdays associated with Hanuman. On 7 March 2006, in a terrorist attack one of the three explosions hit the temple while the Aarti was in progress when numerous devotees and people attending a wedding were present and many were injured. However, normal worship was resumed the next day with devotees visiting the temple and reciting hymns of Hanuman Chalisa (authored by Tulidas) and Sundarkand (a booklet of these hymns is provided free of charge in the temple). After the terrorist incident, a permanent police post was set up inside the temple.

 

There are two temples named "Durga" in Varanasi, Durga Mandir (built about 500 years ago), and Durga Kund (built in the 18th century). Thousands of Hindu devotees visit Durga Kund during Navratri to worship the goddess Durga. The temple, built in Nagara architectural style, has multi-tiered spires[96] and is stained red with ochre, representing the red colour of Durga. The building has a rectangular tank of water called the Durga Kund ("Kund" meaning a pond or pool). Every year on the occasion of Nag Panchami, the act of depicting the god Vishnu reclining on the serpent Shesha is recreated in the Kund.

 

While the Annapurna Temple, located close to the Kashi Vishwanath temple, is dedicated to Annapurna, the goddess of food, the Sankatha Temple close to the Sindhia Ghat is dedicated to Sankatha, the goddess of remedy. The Sankatha temple has a large sculpture of a lion and a nine temple cluster dedicated to the nine planets.

 

Kalabhairav Temple, an ancient temple located near the Head Post Office at Visheshar Ganj, is dedicated to Kala-Bhairava, the guardian (Kotwal) of Varanasi. The Mrithyunjay Mahadev Temple, dedicated to Shiva, is situated on the way to Daranagar to Kalbhairav temple. A well near the temple has some religious significance as its water source is believed to be fed from several underground streams, having curative powers.

 

The New Vishwanath Temple located in the campus of Banaras Hindu University is a modern temple which was planned by Pandit Malviya and built by the Birlas. The Tulsi Manas Temple, nearby the Durga Temple, is a modern temple dedicated to the god Rama. It is built at the place where Tulsidas authored the Ramcharitmanas, which narrates the life of Rama. Many verses from this epic are inscribed on the temple walls.

 

The Bharat Mata Temple, dedicated to the national personification of India, was inaugurated by Mahatma Gandhi in 1936. It has relief maps of India carved in marble. Babu Shiv Prasad Gupta and Durga Prasad Khatri, leading numismatists, antiquarians and nationalist leaders, donated funds for its construction.

 

RELIGION

HINDUISM

Varanasi is one of the holiest cities and centres of pilgrimage for Hindus of all denominations. It is one of the seven Hindu holiest cities (Sapta Puri), considered the giver of salvation (moksha). Over 50,000 Brahmins live in Varanasi, providing religious services to the masses. Hindus believe that bathing in the Ganges remits sins and that dying in Kashi ensures release of a person's soul from the cycle of its transmigrations. Thus, many Hindus arrive here for dying.

 

As the home to the Kashi Vishwanath Temple Jyotirlinga, it is very sacred for Shaivism. Varanasi is also a Shakti Peetha, where the temple to goddess Vishalakshi stands, believed to be the spot where the goddess Sati's earrings fell. Hindus of the Shakti sect make a pilgrimage to the city because they regard the River Ganges itself to be the Goddess Shakti. Adi Shankara wrote his commentaries on Hinduism here, leading to the great Hindu revival.

 

In 2001, Hindus made up approximately 84% of the population of Varanasi District.

 

ISLAM

Varanasi is one of the holiest cities and centres of pilgrimage for Hindus of all denominations. It is one of the seven Hindu holiest cities (Sapta Puri), considered the giver of salvation (moksha). Over 50,000 Brahmins live in Varanasi, providing religious services to the masses. Hindus believe that bathing in the Ganges remits sins and that dying in Kashi ensures release of a person's soul from the cycle of its transmigrations. Thus, many Hindus arrive here for dying.

 

As the home to the Kashi Vishwanath Temple Jyotirlinga, it is very sacred for Shaivism. Varanasi is also a Shakti Peetha, where the temple to goddess Vishalakshi stands, believed to be the spot where the goddess Sati's earrings fell. Hindus of the Shakti sect make a pilgrimage to the city because they regard the River Ganges itself to be the Goddess Shakti. Adi Shankara wrote his commentaries on Hinduism here, leading to the great Hindu revival.

 

In 2001, Hindus made up approximately 84% of the population of Varanasi District.

 

OTHERS

At the 2001 census, persons of other religions or no religion made up 0.4% of the population of Varanasi District.

 

Varanasi is a pilgrimage site for Jains along with Hindus and Buddhists. It is believed to be the birthplace of Suparshvanath, Shreyansanath, and Parshva, who are respectively the seventh, eleventh, and twenty-third Jain Tirthankars and as such Varanasi is a holy city for Jains. Shree Parshvanath Digambar Jain Tirth Kshetra (Digambar Jain Temple) is situated in Bhelupur, Varanasi. This temple is of great religious importance to the Jain Religion.

 

Sarnath, a suburb of Varanasi, is a place of Buddhist pilgrimage. It is the site of the deer park where Siddhartha Gautama of Nepal is said to have given his first sermon about the basic principles of Buddhism. The Dhamek Stupa is one of the few pre-Ashokan stupas still in existence, though only its foundation remains. Also remaining is the Chaukhandi Stupa commemorating the spot where Buddha met his first disciples in the 5th century. An octagonal tower was built later there.

 

Guru Nanak Dev visited Varanasi for Shivratri in 1507 and had an encounter which with other events forms the basis for the story of the founding of Sikhism. Varanasi also hosts the Roman Catholic Diocese of Varanasi, and has an insignificant Jewish expatriate community. Varanasi is home to numerous tribal faiths which are not easily classified.

 

Dalits are 13% of population Of Varanasi city. Most dalits are followers of Guru Ravidass. So Shri Guru Ravidass Janam Asthan is important place of pilgrimage for Ravidasis from all around India.

 

RELIGIOUS FESTIVALS

On Mahashivaratri (February) – which is dedicated to Shiva – a procession of Shiva proceeds from the Mahamrityunjaya Temple to the Kashi Vishwanath Temple.

 

Dhrupad Mela is a five-day musical festival devoted to dhrupad style held at Tulsi Ghat in February–March.

 

The Sankat Mochan Hanuman Temple celebrates Hanuman Jayanti (March–April), the birthday of Hanuman with great fervour. A special puja, aarti, and a public procession is organized. Starting in 1923, the temple organizes a five-day classical music and dance concert festival titled Sankat Mochan Sangeet Samaroh in this period, when iconic artists from all parts of India are invited to perform.

 

The Ramlila of Ramnagar is a dramatic enactment of Rama's legend, as told in Ramacharitamanasa. The plays, sponsored by Kashi Naresh, are performed in Ramnagar every evening for 31 days. On the last day, the festivities reach a crescendo as Rama vanquishes the demon king Ravana. Kashi Naresh Udit Narayan Singh started this tradition around 1830.

 

Bharat Milap celebrates the meeting of Rama and his younger brother Bharata after the return of the former after 14 years of exile. It is celebrated during October–November, a day after the festival of Vijayadashami. Kashi Naresh attends this festival in his regal attire resplendent in regal finery. The festival attracts a large number of devotees.

 

Nag Nathaiya, celebrated on the fourth lunar day of the dark fortnight of the Hindu month of Kartik (October–November), that commemorates the victory of the god Krishna over the serpent Kaliya. On this occasion, a large Kadamba tree (Neolamarckia cadamba) branch is planted on the banks of the Ganges so that a boy acting the role of Krishna can jump into the river on to the effigy representing Kaliya. He stands over the effigy in a dancing pose playing the flute; the effigy and the boy standing on it is given a swirl in front of the audience. People watch the display standing on the banks of the river or from boats.

 

Ganga Mahotsav is a five-day music festival organized by the Uttar Pradesh Tourism Department, held in November–December culminating a day before Kartik Poornima (Dev Deepawali). On Kartik Poornima also called the Ganges festival, the Ganges is venerated by arti offered by thousands of pilgrims who release lighted lamps to float in the river from the ghats.

 

Annually Jashne-Eid Miladunnabi is celebrated on the day of Barawafat in huge numbers by Muslims in a huge rally coming from all the parts of the city and meeting up at Beniya Bagh.

 

WIKIPEDIA

Varanasi, also known as Benares, or Kashi is an Indian city on the banks of the Ganga in Uttar Pradesh, 320 kilometres south-east of the state capital, Lucknow. It is the holiest of the seven sacred cities (Sapta Puri) in Hinduism, and Jainism, and played an important role in the development of Buddhism. Some Hindus believe that death at Varanasi brings salvation. It is one of the oldest continuously inhabited cities in the world. Varanasi is also known as the favourite city of the Hindu deity Lord Shiva as it has been mentioned in the Rigveda that this city in older times was known as Kashi or "Shiv ki Nagri".

 

The Kashi Naresh (Maharaja of Kashi) is the chief cultural patron of Varanasi, and an essential part of all religious celebrations. The culture of Varanasi is closely associated with the Ganges. The city has been a cultural centre of North India for several thousand years, and has a history that is older than most of the major world religions. The Benares Gharana form of Hindustani classical music was developed in Varanasi, and many prominent Indian philosophers, poets, writers, and musicians live or have lived in Varanasi. Gautama Buddha gave his first sermon at Sarnath, located near Varanasi.

 

Varanasi is the spiritual capital of India. It is often referred to as "the holy city of India", "the religious capital of India", "the city of Shiva", and "the city of learning". Scholarly books have been written in the city, including the Ramcharitmanas of Tulsidas. Today, there is a temple of his namesake in the city, the Tulsi Manas Mandir. The current temples and religious institutions in the city are dated to the 18th century. One of the largest residential universities of Asia, the Banaras Hindu University (BHU), is located here.

 

ETYMOLOGY

The name Varanasi possibly originates from the names of the two rivers: Varuna, still flowing in Varanasi, and Asi, a small stream near Assi Ghat. The old city does lie on the north shores of Ganges River bounded by its two tributaries Varuna and Asi. Another speculation is that the city derives its name from the river Varuna, which was called Varanasi in olden times.[11] This is generally disregarded by historians. Through the ages, Varanasi has been known by many names including Kāśī or Kashi (used by pilgrims dating from Buddha's days), Kāśikā (the shining one), Avimukta ("never forsaken" by Shiva), Ānandavana (the forest of bliss), and Rudravāsa (the place where Rudra/Śiva resides).

 

In the Rigveda, the city is referred to as Kāśī or Kashi, the luminous city as an eminent seat of learning. The name Kāśī is also mentioned in the Skanda Purana. In one verse, Shiva says, "The three worlds form one city of mine, and Kāśī is my royal palace therein." The name Kashi may be translated as "City of Light".

 

HISTORY

According to legend, Varanasi was founded by the God Shiva. The Pandavas, the heroes of the Hindu epic Mahabharata are also stated to have visited the city in search of Shiva to atone for their sins of fratricide and Brāhmanahatya that they had committed during the climactic Kurukshetra war. It is regarded as one of seven holy cities which can provide Moksha:

 

The earliest known archaeological evidence suggests that settlement around Varanasi in the Ganga valley (the seat of Vedic religion and philosophy) began in the 11th or 12th century BC, placing it among the world's oldest continually inhabited cities. These archaeological remains suggest that the Varanasi area was populated by Vedic people. However, the Atharvaveda (the oldest known text referencing the city), which dates to approximately the same period, suggests that the area was populated by indigenous tribes. It is possible that archaeological evidence of these previous inhabitants has yet to be discovered. Recent excavations at Aktha and Ramnagar, two sites very near to Varanasi, show them to be from 1800 BC, suggesting Varanasi started to be inhabited by that time too. Varanasi was also home to Parshva, the 23rd Jain Tirthankara and the earliest Tirthankara accepted as a historical figure in the 8th century BC.

 

Varanasi grew as an important industrial centre, famous for its muslin and silk fabrics, perfumes, ivory works, and sculpture. During the time of Gautama Buddha (born circa 567 BC), Varanasi was the capital of the Kingdom of Kashi. Buddha is believed to have founded Buddhism here around 528 BC when he gave his first sermon, "Turning the Wheel of Law", at nearby Sarnath. The celebrated Chinese traveller Xuanzang, who visited the city around 635 AD, attested that the city was a centre of religious and artistic activities, and that it extended for about 5 kilometres along the western bank of the Ganges. When Xuanzang, also known as Hiuen Tsiang, visited Varanasi in the 7th century, he named it "Polonisse" and wrote that the city had some 30 temples with about 30 monks. The city's religious importance continued to grow in the 8th century, when Adi Shankara established the worship of Shiva as an official sect of Varanasi.

 

In ancient times, Varanasi was connected by a road starting from Taxila and ending at Pataliputra during the Mauryan Empire. In 1194, the city succumbed to Turkish Muslim rule under Qutb-ud-din Aibak, who ordered the destruction of some one thousand temples in the city. The city went into decline over some three centuries of Muslim occupation, although new temples were erected in the 13th century after the Afghan invasion. Feroz Shah ordered further destruction of Hindu temples in the Varanasi area in 1376. The Afghan ruler Sikander Lodi continued the suppression of Hinduism in the city and destroyed most of the remaining older temples in 1496. Despite the Muslim rule, Varanasi remained the centre of activity for intellectuals and theologians during the Middle Ages, which further contributed to its reputation as a cultural centre of religion and education. Several major figures of the Bhakti movement were born in Varanasi, including Kabir who was born here in 1389 and hailed as "the most outstanding of the saint-poets of Bhakti cult (devotion) and mysticism of 15th-Century India"; and Ravidas, a 15th-century socio-religious reformer, mystic, poet, traveller, and spiritual figure, who was born and lived in the city and employed in the tannery industry. Similarly, numerous eminent scholars and preachers visited the city from across India and south Asia. Guru Nanak Dev visited Varanasi for Shivratri in 1507, a trip that played a large role in the founding of Sikhism.

 

In the 16th century, Varanasi experienced a cultural revival under the Muslim Mughal emperor Akbar who invested in the city, and built two large temples dedicated to Shiva and Vishnu. The Raja of Poona established the Annapurnamandir and the 200 metres Akbari Bridge was also completed during this period. The earliest tourists began arriving in the city during the 16th century. In 1665, the French traveller Jean Baptiste Tavernier described the architectural beauty of the Vindu Madhava temple on the side of the Ganges. The road infrastructure was also improved during this period and extended from Kolkata to Peshawar by Emperor Sher Shah Suri; later during the British Raj it came to be known as the famous Grand Trunk Road. In 1656, emperor Aurangzeb ordered the destruction of many temples and the building of mosques, causing the city to experience a temporary setback. However, after Aurangazeb's death, most of India was ruled by a confederacy of pro-Hindu kings. Much of modern Varanasi was built during this time by the Rajput and Maratha kings, especially during the 18th century, and most of the important buildings in the city today date to this period. The kings continued to be important through much of the British rule (1775–1947 AD), including the Maharaja of Benares, or Kashi Naresh. The kingdom of Benares was given official status by the Mughals in 1737, and continued as a dynasty-governed area until Indian independence in 1947, during the reign of Dr. Vibhuti Narayan Singh. In the 18th century, Muhammad Shah ordered the construction of an observatory on the Ganges, attached to Man Mandir Ghat, designed to discover imperfections in the calendar in order to revise existing astronomical tables. Tourism in the city began to flourish in the 18th century. In 1791, under the rule of the British Governor-General Warren Hastings, Jonathan Duncan founded a Sanskrit College in Varanasi. In 1867, the establishment of the Varanasi Municipal Board led to significant improvements in the city.

 

In 1897, Mark Twain, the renowned Indophile, said of Varanasi, "Benares is older than history, older than tradition, older even than legend, and looks twice as old as all of them put together." In 1910, the British made Varanasi a new Indian state, with Ramanagar as its headquarters but with no jurisdiction over the city of Varanasi itself. Kashi Naresh still resides in the Ramnagar Fort which is situated to the east of Varanasi, across the Ganges. Ramnagar Fort and its museum are the repository of the history of the kings of Varanasi. Since the 18th century, the fort has been the home of Kashi Naresh, deeply revered by the local people. He is the religious head and some devout inhabitants consider him to be the incarnation of Shiva. He is also the chief cultural patron and an essential part of all religious celebrations.

 

A massacre by British troops, of the Indian troops stationed here and of the population of the city, took place during the early stages of the Indian Rebellion of 1857. Annie Besant worked in Varanasi to promote theosophy and founded the Central Hindu College which later became a foundation for the creation of Banaras Hindu University as a secular university in 1916. Her purpose in founding the Central Hindu College in Varanasi was that she "wanted to bring men of all religions together under the ideal of brotherhood in order to promote Indian cultural values and to remove ill-will among different sections of the Indian population."

 

Varanasi was ceded to the Union of India on 15 October 1948. After the death of Dr. Vibhuti Narayan Singh in 2000, his son Anant Narayan Singh became the figurehead king, responsible for upholding the traditional duties of a Kashi Naresh.

 

MAIN SIGHTS

Varanasi's "Old City", the quarter near the banks of the Ganga river, has crowded narrow winding lanes flanked by road-side shops and scores of Hindu temples. As atmospheric as it is confusing, Varanasi's labyrinthine Old City has a rich culture, attracting many travellers and tourists. The main residential areas of Varanasi (especially for the middle and upper classes) are situated in regions far from the ghats; they are more spacious and less polluted.

 

Museums in and around Varanasi include Jantar Mantar, Sarnath Museum, Bharat Kala Bhawan and Ramnagar Fort.

 

JANTAR MANTAR

The Jantar Mantar observatory (1737) is located above the ghats on the Ganges, much above the high water level in the Ganges next to the Manmandir Ghat, near to Dasaswamedh Ghat and adjoining the palace of Raja Jai Singh of Jaipur. Compared to the observatories at Jaipur and Delhi, it is less well equipped but has a unique equatorial sundial which is functional and allows measurements to be monitored and recorded by one person.

 

RAMNAGAR FORT

The Ramnagar Fort located near the Ganges River on its eastern bank, opposite to the Tulsi Ghat, was built in the 18th century by Kashi Naresh Raja Balwant Singh with creamy chunar sandstone. It is in a typically Mughal style of architecture with carved balconies, open courtyards, and scenic pavilions. At present the fort is not in good repair. The fort and its museum are the repository of the history of the kings of Benares. It has been the home of the Kashi Naresh since the 18th century. The current king and the resident of the fort is Anant Narayan Singh who is also known as the Maharaja of Varanasi even though this royal title has been abolished since 1971. Labeled "an eccentric museum", it has a rare collection of American vintage cars, sedan chairs (bejeweled), an impressive weaponry hall and a rare astrological clock. In addition, manuscripts, especially religious writings, are housed in the Saraswati Bhawan. Also included is a precious handwritten manuscript by Goswami Tulsidas. Many books illustrated in the Mughal miniature style, with beautifully designed covers are also part of the collections. Because of its scenic location on the banks of the Ganges, it is frequently used as an outdoor shooting location for films. The film titled Banaras is one of the popular movies shot here. However, only a part of the fort is open for public viewing as the rest of the area is the residence of the Kashi Naresh and his family. It is 14 kilometres from Varanasi.

 

GHATS

Ghats are embankments made in steps of stone slabs along the river bank where pilgrims perform ritual ablutions. Ghats in Varanasi are an integral complement to the concept of divinity represented in physical, metaphysical and supernatural elements. All the ghats are locations on "the divine cosmic road", indicative of "its manifest transcendental dimension" Varanasi has at least 84 ghats. Steps in the ghats lead to the banks of River Ganges, including the Dashashwamedh Ghat, the Manikarnika Ghat, the Panchganga Ghat and the Harishchandra Ghat (where Hindus cremate their dead). Many ghats are associated with legends and several are now privately owned.

 

Many of the ghats were built when the city was under Maratha control. Marathas, Shindes (Scindias), Holkars, Bhonsles, and Peshwas stand out as patrons of present-day Varanasi. Most of the ghats are bathing ghats, while others are used as cremation sites. A morning boat ride on the Ganges across the ghats is a popular visitor attraction. The extensive stretches of ghats enhance the river front with a multitude of shrines, temples and palaces built "tier on tier above the water’s edge".

 

The Dashashwamedh Ghat is the main and probably the oldest ghat of Varansi located on the Ganges, close to the Kashi Vishwanath Temple. It is believed that Brahma created it to welcome Shiva and sacrificed ten horses during the Dasa -Ashwamedha yajna performed here. Above the ghat and close to it, there are also temples dedicated to Sulatankesvara, Brahmesvara, Varahesvara, Abhaya Vinayaka, Ganga (the Ganges), and Bandi Devi which are part of important pilgrimage journeys. A group of priests perform "Agni Pooja" (Worship to Fire) daily in the evening at this ghat as a dedication to Shiva, Ganga, Surya (Sun), Agni (Fire), and the whole universe. Special aartis are held on Tuesdays and on religious festivals.

 

The Manikarnika Ghat is the Mahasmasana (meaning: "great cremation ground") and is the primary site for Hindu cremation in the city. Adjoining the ghat, there are raised platforms that are used for death anniversary rituals. It is said that an ear-ring (Manikarnika) of Shiva or his wife Sati fell here. According to a myth related to the Tarakesvara Temple, a Shiva temple at the ghat, Shiva whispers the Taraka mantra ("Prayer of the crossing") in the ear of the dead. Fourth-century Gupta period inscriptions mention this ghat. However, the current ghat as a permanent riverside embankment was built in 1302 and has been renovated at least three times.

 

TEMPLES

Among the estimated 23000 temples in Varanasi, the most worshiped are: the Kashi Vishwanath Temple of Shiva; the Sankat Mochan Hanuman Temple; and the Durga Temple known for the band of monkeys that reside in the large trees nearby.

 

Located on the outskirts of the Ganges, the Kashi Vishwanath Temple – dedicated to Varanasi's presiding deity Shiva (Vishwanath – "Lord of the world") – is an important Hindu temple and one of the 12 Jyotirlinga Shiva temples. It is believed that a single view of Vishwanath Jyotirlinga is worth more than that of other jyotirlingas. The temple has been destroyed and rebuilt a number of times. The Gyanvapi Mosque, which is adjacent to the temple, is the original site of the temple. The temple, as it exists now, also called Golden Temple, was built in 1780 by Queen Ahilyabai Holkar of Indore. The two pinnacles of the temple are covered in gold, donated in 1839 by Ranjit Singh, the ruler of the Punjab and the remaining dome is also planned to be gold plated by the Ministry of Culture & Religious Affairs of Uttar Pradesh. On 28 January 1983, the temple was taken over by the government of Uttar Pradesh and its management was transferred to a trust with then Kashi Naresh, Vibhuti Narayan Singh, as president and an executive committee with a Divisional Commissioner as chairman. Numerous rituals, prayers and aratis are held daily, starting from 2:30 am till 11:00 pm.

 

The Sankat Mochan Hanuman Temple is one of the sacred temples of the Hindu god Hanuman situated by the Assi River, on the way to the Durga and New Vishwanath temples within the Banaras Hindu University campus. The present temple structure was built in early 1900s by the educationist and freedom fighter, Pandit Madan Mohan Malviya, the founder of Banaras Hindu University. It is believed the temple was built on the very spot where the medieval Hindu saint Tulsidas had a vision of Hanuman. Thousands flock to the temple on Tuesdays and Saturdays, weekdays associated with Hanuman. On 7 March 2006, in a terrorist attack one of the three explosions hit the temple while the Aarti was in progress when numerous devotees and people attending a wedding were present and many were injured. However, normal worship was resumed the next day with devotees visiting the temple and reciting hymns of Hanuman Chalisa (authored by Tulidas) and Sundarkand (a booklet of these hymns is provided free of charge in the temple). After the terrorist incident, a permanent police post was set up inside the temple.

 

There are two temples named "Durga" in Varanasi, Durga Mandir (built about 500 years ago), and Durga Kund (built in the 18th century). Thousands of Hindu devotees visit Durga Kund during Navratri to worship the goddess Durga. The temple, built in Nagara architectural style, has multi-tiered spires[96] and is stained red with ochre, representing the red colour of Durga. The building has a rectangular tank of water called the Durga Kund ("Kund" meaning a pond or pool). Every year on the occasion of Nag Panchami, the act of depicting the god Vishnu reclining on the serpent Shesha is recreated in the Kund.

 

While the Annapurna Temple, located close to the Kashi Vishwanath temple, is dedicated to Annapurna, the goddess of food, the Sankatha Temple close to the Sindhia Ghat is dedicated to Sankatha, the goddess of remedy. The Sankatha temple has a large sculpture of a lion and a nine temple cluster dedicated to the nine planets.

 

Kalabhairav Temple, an ancient temple located near the Head Post Office at Visheshar Ganj, is dedicated to Kala-Bhairava, the guardian (Kotwal) of Varanasi. The Mrithyunjay Mahadev Temple, dedicated to Shiva, is situated on the way to Daranagar to Kalbhairav temple. A well near the temple has some religious significance as its water source is believed to be fed from several underground streams, having curative powers.

 

The New Vishwanath Temple located in the campus of Banaras Hindu University is a modern temple which was planned by Pandit Malviya and built by the Birlas. The Tulsi Manas Temple, nearby the Durga Temple, is a modern temple dedicated to the god Rama. It is built at the place where Tulsidas authored the Ramcharitmanas, which narrates the life of Rama. Many verses from this epic are inscribed on the temple walls.

 

The Bharat Mata Temple, dedicated to the national personification of India, was inaugurated by Mahatma Gandhi in 1936. It has relief maps of India carved in marble. Babu Shiv Prasad Gupta and Durga Prasad Khatri, leading numismatists, antiquarians and nationalist leaders, donated funds for its construction.

 

RELIGION

HINDUISM

Varanasi is one of the holiest cities and centres of pilgrimage for Hindus of all denominations. It is one of the seven Hindu holiest cities (Sapta Puri), considered the giver of salvation (moksha). Over 50,000 Brahmins live in Varanasi, providing religious services to the masses. Hindus believe that bathing in the Ganges remits sins and that dying in Kashi ensures release of a person's soul from the cycle of its transmigrations. Thus, many Hindus arrive here for dying.

 

As the home to the Kashi Vishwanath Temple Jyotirlinga, it is very sacred for Shaivism. Varanasi is also a Shakti Peetha, where the temple to goddess Vishalakshi stands, believed to be the spot where the goddess Sati's earrings fell. Hindus of the Shakti sect make a pilgrimage to the city because they regard the River Ganges itself to be the Goddess Shakti. Adi Shankara wrote his commentaries on Hinduism here, leading to the great Hindu revival.

 

In 2001, Hindus made up approximately 84% of the population of Varanasi District.

 

ISLAM

Varanasi is one of the holiest cities and centres of pilgrimage for Hindus of all denominations. It is one of the seven Hindu holiest cities (Sapta Puri), considered the giver of salvation (moksha). Over 50,000 Brahmins live in Varanasi, providing religious services to the masses. Hindus believe that bathing in the Ganges remits sins and that dying in Kashi ensures release of a person's soul from the cycle of its transmigrations. Thus, many Hindus arrive here for dying.

 

As the home to the Kashi Vishwanath Temple Jyotirlinga, it is very sacred for Shaivism. Varanasi is also a Shakti Peetha, where the temple to goddess Vishalakshi stands, believed to be the spot where the goddess Sati's earrings fell. Hindus of the Shakti sect make a pilgrimage to the city because they regard the River Ganges itself to be the Goddess Shakti. Adi Shankara wrote his commentaries on Hinduism here, leading to the great Hindu revival.

 

In 2001, Hindus made up approximately 84% of the population of Varanasi District.

 

OTHERS

At the 2001 census, persons of other religions or no religion made up 0.4% of the population of Varanasi District.

 

Varanasi is a pilgrimage site for Jains along with Hindus and Buddhists. It is believed to be the birthplace of Suparshvanath, Shreyansanath, and Parshva, who are respectively the seventh, eleventh, and twenty-third Jain Tirthankars and as such Varanasi is a holy city for Jains. Shree Parshvanath Digambar Jain Tirth Kshetra (Digambar Jain Temple) is situated in Bhelupur, Varanasi. This temple is of great religious importance to the Jain Religion.

 

Sarnath, a suburb of Varanasi, is a place of Buddhist pilgrimage. It is the site of the deer park where Siddhartha Gautama of Nepal is said to have given his first sermon about the basic principles of Buddhism. The Dhamek Stupa is one of the few pre-Ashokan stupas still in existence, though only its foundation remains. Also remaining is the Chaukhandi Stupa commemorating the spot where Buddha met his first disciples in the 5th century. An octagonal tower was built later there.

 

Guru Nanak Dev visited Varanasi for Shivratri in 1507 and had an encounter which with other events forms the basis for the story of the founding of Sikhism. Varanasi also hosts the Roman Catholic Diocese of Varanasi, and has an insignificant Jewish expatriate community. Varanasi is home to numerous tribal faiths which are not easily classified.

 

Dalits are 13% of population Of Varanasi city. Most dalits are followers of Guru Ravidass. So Shri Guru Ravidass Janam Asthan is important place of pilgrimage for Ravidasis from all around India.

 

RELIGIOUS FESTIVALS

On Mahashivaratri (February) – which is dedicated to Shiva – a procession of Shiva proceeds from the Mahamrityunjaya Temple to the Kashi Vishwanath Temple.

 

Dhrupad Mela is a five-day musical festival devoted to dhrupad style held at Tulsi Ghat in February–March.

 

The Sankat Mochan Hanuman Temple celebrates Hanuman Jayanti (March–April), the birthday of Hanuman with great fervour. A special puja, aarti, and a public procession is organized. Starting in 1923, the temple organizes a five-day classical music and dance concert festival titled Sankat Mochan Sangeet Samaroh in this period, when iconic artists from all parts of India are invited to perform.

 

The Ramlila of Ramnagar is a dramatic enactment of Rama's legend, as told in Ramacharitamanasa. The plays, sponsored by Kashi Naresh, are performed in Ramnagar every evening for 31 days. On the last day, the festivities reach a crescendo as Rama vanquishes the demon king Ravana. Kashi Naresh Udit Narayan Singh started this tradition around 1830.

 

Bharat Milap celebrates the meeting of Rama and his younger brother Bharata after the return of the former after 14 years of exile. It is celebrated during October–November, a day after the festival of Vijayadashami. Kashi Naresh attends this festival in his regal attire resplendent in regal finery. The festival attracts a large number of devotees.

 

Nag Nathaiya, celebrated on the fourth lunar day of the dark fortnight of the Hindu month of Kartik (October–November), that commemorates the victory of the god Krishna over the serpent Kaliya. On this occasion, a large Kadamba tree (Neolamarckia cadamba) branch is planted on the banks of the Ganges so that a boy acting the role of Krishna can jump into the river on to the effigy representing Kaliya. He stands over the effigy in a dancing pose playing the flute; the effigy and the boy standing on it is given a swirl in front of the audience. People watch the display standing on the banks of the river or from boats.

 

Ganga Mahotsav is a five-day music festival organized by the Uttar Pradesh Tourism Department, held in November–December culminating a day before Kartik Poornima (Dev Deepawali). On Kartik Poornima also called the Ganges festival, the Ganges is venerated by arti offered by thousands of pilgrims who release lighted lamps to float in the river from the ghats.

 

Annually Jashne-Eid Miladunnabi is celebrated on the day of Barawafat in huge numbers by Muslims in a huge rally coming from all the parts of the city and meeting up at Beniya Bagh.

 

WIKIPEDIA

The history of the Jemison Center, often strangely called "Old Bryce," seems to be mired in half-truths and speculation on the internet. The earliest information found dates back to when the land was a plantation, called Crab Orchard back in the 1820s, due to the many crab apple trees located on the property. It was owned by William Jemison, who then passed it down to his son, Robert Jemison Jr., a successful politician and businessman. The 4,000 acre tract in Northport was later known as Cherokee Place, where Robert would live until his new home was completed in Tuscaloosa in 1862. Jemison was a major advocate for the establishment of a hospital for the insane in Alabama, and is considered a major influence to select the area as the site for the first asylum in the state - the Alabama State Hospital for the Insane (Bryce Hospital).

 

By the 1920s the asylum had become severely overcrowded, and satellite institutions were created nearby to relieve the pressure, such as the Alabama Home for Mental Defectives (later known as Partlow State School). In 1939, the site of the Cherokee Plantation was purchased and transformed into the State Farm Colony for Negroes (the old Bryce Hospital grounds only housed white patients during the Jim Crow era). The former plantation house on the hill was razed and in its place the state of Alabama constructed the Jemison Institute, a three-story brick institution with detached heating plant for $161,000.

 

History seems to fade from there; it's assumed the Jemison Center operated as a state work farm, where able-bodied African American patients would work the fields to produce food for the hospital, as well as performing other kinds of labor (weaving, mending, etc). Desegregation orders from the government and changes in labor laws seemed to put an end to the Jemison Center; all farming operations at Bryce ceased in 1977. A mid-19th century structure was also erected on the property, called the S.D. Allen Intermediate Care Facility; it was used as a nursing home until it closed in 2003.

 

Info taken from - opacity.us/site245_jemison_center.htm

 

Irish National Organisation of the Unemployed - Press Release:

 

Budget 2013 and unemployment

 

After much speculation Budget 2013 has finally been announced. The Budget does not do enough in two vital areas. It will make the path to work, education and training more difficult for unemployed people and will further undermine the social insurance model, a model that the Minister sees as integral to our social protection system.

 

As predicted the duration an unemployed person can stay on Jobseekers Benefit has been cut from 12 months to 9 if he or she has made over 260 PRSI contributions. Similarly, if the person has paid less than 260 contributions they will only now have an entitlement to a JB payment for 6 months. So, for example, a person who has worked for 20 years or more and whose partner is working may find themselves cut adrift from any supports from the State after nine months. Yet he or she will be unemployed, see him or herself as unemployed but they will receive no supports from the State to assist them to get back to work.

Yet the State will be taking more PRSI contributions off all workers as anyone earning over €352 per week will pay on everything after: this is a regressive step and will particularly hit low income workers.

 

Another striking feature of the budget is the cutting of supports for unemployed people undertaking further education and training. This will hit in particular young people for whom Jobseekers Allowance had been cut in the past to encourage them to take up education and training options. The rationale for offering participants a full rate was to support people to re-skill themselves, to improve their chances of securing employment. Yet the cut to the Cost of Education Allowance; the equalisation of a training allowance with a participant’s previous social welfare payment; and a maximum limit of €160 for young people will make it harder for people to go down this path as they will find it unaffordable.

 

Child Benefit has not only been cut by €10: it has also been cut from €148 for the third child to €130; and from €160 for 4th child+ to €140. The provision of additional childcare or early years supports may be of benefit to some families. However, for many families struggling on a social welfare payment or a low income job this cut in Child Benefit is further exacerbated by the cut in the Back to School Clothing and Footwear Allowance. This payment has been cut from €150 to €100 for children of primary age; and from €250 to €200 for children aged 12+. Yet the cost of education continues to rise. According to the last Consumer Price Index education inflation ran at 6.7% in comparison to a national average of 1.2%.

 

The INOU is acutely aware of the importance of local and community development in providing important supports and services to unemployed people including the provision of access to employment. At a time when increasing demand on the ground it is disappointing to see further expenditure cuts envisaged for these programmes.

 

On a positive note the maintenance of the basic social welfare rate, as sought by the INOU, is to be welcomed. As are the additional places in Community Employment, TUS, JobBridge: it is critical important that these supports are meaningful for participants and lead on to decent employment.

 

Varanasi, also known as Benares, or Kashi is an Indian city on the banks of the Ganga in Uttar Pradesh, 320 kilometres south-east of the state capital, Lucknow. It is the holiest of the seven sacred cities (Sapta Puri) in Hinduism, and Jainism, and played an important role in the development of Buddhism. Some Hindus believe that death at Varanasi brings salvation. It is one of the oldest continuously inhabited cities in the world. Varanasi is also known as the favourite city of the Hindu deity Lord Shiva as it has been mentioned in the Rigveda that this city in older times was known as Kashi or "Shiv ki Nagri".

 

The Kashi Naresh (Maharaja of Kashi) is the chief cultural patron of Varanasi, and an essential part of all religious celebrations. The culture of Varanasi is closely associated with the Ganges. The city has been a cultural centre of North India for several thousand years, and has a history that is older than most of the major world religions. The Benares Gharana form of Hindustani classical music was developed in Varanasi, and many prominent Indian philosophers, poets, writers, and musicians live or have lived in Varanasi. Gautama Buddha gave his first sermon at Sarnath, located near Varanasi.

 

Varanasi is the spiritual capital of India. It is often referred to as "the holy city of India", "the religious capital of India", "the city of Shiva", and "the city of learning". Scholarly books have been written in the city, including the Ramcharitmanas of Tulsidas. Today, there is a temple of his namesake in the city, the Tulsi Manas Mandir. The current temples and religious institutions in the city are dated to the 18th century. One of the largest residential universities of Asia, the Banaras Hindu University (BHU), is located here.

 

ETYMOLOGY

The name Varanasi possibly originates from the names of the two rivers: Varuna, still flowing in Varanasi, and Asi, a small stream near Assi Ghat. The old city does lie on the north shores of Ganges River bounded by its two tributaries Varuna and Asi. Another speculation is that the city derives its name from the river Varuna, which was called Varanasi in olden times.[11] This is generally disregarded by historians. Through the ages, Varanasi has been known by many names including Kāśī or Kashi (used by pilgrims dating from Buddha's days), Kāśikā (the shining one), Avimukta ("never forsaken" by Shiva), Ānandavana (the forest of bliss), and Rudravāsa (the place where Rudra/Śiva resides).

 

In the Rigveda, the city is referred to as Kāśī or Kashi, the luminous city as an eminent seat of learning. The name Kāśī is also mentioned in the Skanda Purana. In one verse, Shiva says, "The three worlds form one city of mine, and Kāśī is my royal palace therein." The name Kashi may be translated as "City of Light".

 

HISTORY

According to legend, Varanasi was founded by the God Shiva. The Pandavas, the heroes of the Hindu epic Mahabharata are also stated to have visited the city in search of Shiva to atone for their sins of fratricide and Brāhmanahatya that they had committed during the climactic Kurukshetra war. It is regarded as one of seven holy cities which can provide Moksha:

 

The earliest known archaeological evidence suggests that settlement around Varanasi in the Ganga valley (the seat of Vedic religion and philosophy) began in the 11th or 12th century BC, placing it among the world's oldest continually inhabited cities. These archaeological remains suggest that the Varanasi area was populated by Vedic people. However, the Atharvaveda (the oldest known text referencing the city), which dates to approximately the same period, suggests that the area was populated by indigenous tribes. It is possible that archaeological evidence of these previous inhabitants has yet to be discovered. Recent excavations at Aktha and Ramnagar, two sites very near to Varanasi, show them to be from 1800 BC, suggesting Varanasi started to be inhabited by that time too. Varanasi was also home to Parshva, the 23rd Jain Tirthankara and the earliest Tirthankara accepted as a historical figure in the 8th century BC.

 

Varanasi grew as an important industrial centre, famous for its muslin and silk fabrics, perfumes, ivory works, and sculpture. During the time of Gautama Buddha (born circa 567 BC), Varanasi was the capital of the Kingdom of Kashi. Buddha is believed to have founded Buddhism here around 528 BC when he gave his first sermon, "Turning the Wheel of Law", at nearby Sarnath. The celebrated Chinese traveller Xuanzang, who visited the city around 635 AD, attested that the city was a centre of religious and artistic activities, and that it extended for about 5 kilometres along the western bank of the Ganges. When Xuanzang, also known as Hiuen Tsiang, visited Varanasi in the 7th century, he named it "Polonisse" and wrote that the city had some 30 temples with about 30 monks. The city's religious importance continued to grow in the 8th century, when Adi Shankara established the worship of Shiva as an official sect of Varanasi.

 

In ancient times, Varanasi was connected by a road starting from Taxila and ending at Pataliputra during the Mauryan Empire. In 1194, the city succumbed to Turkish Muslim rule under Qutb-ud-din Aibak, who ordered the destruction of some one thousand temples in the city. The city went into decline over some three centuries of Muslim occupation, although new temples were erected in the 13th century after the Afghan invasion. Feroz Shah ordered further destruction of Hindu temples in the Varanasi area in 1376. The Afghan ruler Sikander Lodi continued the suppression of Hinduism in the city and destroyed most of the remaining older temples in 1496. Despite the Muslim rule, Varanasi remained the centre of activity for intellectuals and theologians during the Middle Ages, which further contributed to its reputation as a cultural centre of religion and education. Several major figures of the Bhakti movement were born in Varanasi, including Kabir who was born here in 1389 and hailed as "the most outstanding of the saint-poets of Bhakti cult (devotion) and mysticism of 15th-Century India"; and Ravidas, a 15th-century socio-religious reformer, mystic, poet, traveller, and spiritual figure, who was born and lived in the city and employed in the tannery industry. Similarly, numerous eminent scholars and preachers visited the city from across India and south Asia. Guru Nanak Dev visited Varanasi for Shivratri in 1507, a trip that played a large role in the founding of Sikhism.

 

In the 16th century, Varanasi experienced a cultural revival under the Muslim Mughal emperor Akbar who invested in the city, and built two large temples dedicated to Shiva and Vishnu. The Raja of Poona established the Annapurnamandir and the 200 metres Akbari Bridge was also completed during this period. The earliest tourists began arriving in the city during the 16th century. In 1665, the French traveller Jean Baptiste Tavernier described the architectural beauty of the Vindu Madhava temple on the side of the Ganges. The road infrastructure was also improved during this period and extended from Kolkata to Peshawar by Emperor Sher Shah Suri; later during the British Raj it came to be known as the famous Grand Trunk Road. In 1656, emperor Aurangzeb ordered the destruction of many temples and the building of mosques, causing the city to experience a temporary setback. However, after Aurangazeb's death, most of India was ruled by a confederacy of pro-Hindu kings. Much of modern Varanasi was built during this time by the Rajput and Maratha kings, especially during the 18th century, and most of the important buildings in the city today date to this period. The kings continued to be important through much of the British rule (1775–1947 AD), including the Maharaja of Benares, or Kashi Naresh. The kingdom of Benares was given official status by the Mughals in 1737, and continued as a dynasty-governed area until Indian independence in 1947, during the reign of Dr. Vibhuti Narayan Singh. In the 18th century, Muhammad Shah ordered the construction of an observatory on the Ganges, attached to Man Mandir Ghat, designed to discover imperfections in the calendar in order to revise existing astronomical tables. Tourism in the city began to flourish in the 18th century. In 1791, under the rule of the British Governor-General Warren Hastings, Jonathan Duncan founded a Sanskrit College in Varanasi. In 1867, the establishment of the Varanasi Municipal Board led to significant improvements in the city.

 

In 1897, Mark Twain, the renowned Indophile, said of Varanasi, "Benares is older than history, older than tradition, older even than legend, and looks twice as old as all of them put together." In 1910, the British made Varanasi a new Indian state, with Ramanagar as its headquarters but with no jurisdiction over the city of Varanasi itself. Kashi Naresh still resides in the Ramnagar Fort which is situated to the east of Varanasi, across the Ganges. Ramnagar Fort and its museum are the repository of the history of the kings of Varanasi. Since the 18th century, the fort has been the home of Kashi Naresh, deeply revered by the local people. He is the religious head and some devout inhabitants consider him to be the incarnation of Shiva. He is also the chief cultural patron and an essential part of all religious celebrations.

 

A massacre by British troops, of the Indian troops stationed here and of the population of the city, took place during the early stages of the Indian Rebellion of 1857. Annie Besant worked in Varanasi to promote theosophy and founded the Central Hindu College which later became a foundation for the creation of Banaras Hindu University as a secular university in 1916. Her purpose in founding the Central Hindu College in Varanasi was that she "wanted to bring men of all religions together under the ideal of brotherhood in order to promote Indian cultural values and to remove ill-will among different sections of the Indian population."

 

Varanasi was ceded to the Union of India on 15 October 1948. After the death of Dr. Vibhuti Narayan Singh in 2000, his son Anant Narayan Singh became the figurehead king, responsible for upholding the traditional duties of a Kashi Naresh.

 

MAIN SIGHTS

Varanasi's "Old City", the quarter near the banks of the Ganga river, has crowded narrow winding lanes flanked by road-side shops and scores of Hindu temples. As atmospheric as it is confusing, Varanasi's labyrinthine Old City has a rich culture, attracting many travellers and tourists. The main residential areas of Varanasi (especially for the middle and upper classes) are situated in regions far from the ghats; they are more spacious and less polluted.

 

Museums in and around Varanasi include Jantar Mantar, Sarnath Museum, Bharat Kala Bhawan and Ramnagar Fort.

 

JANTAR MANTAR

The Jantar Mantar observatory (1737) is located above the ghats on the Ganges, much above the high water level in the Ganges next to the Manmandir Ghat, near to Dasaswamedh Ghat and adjoining the palace of Raja Jai Singh of Jaipur. Compared to the observatories at Jaipur and Delhi, it is less well equipped but has a unique equatorial sundial which is functional and allows measurements to be monitored and recorded by one person.

 

RAMNAGAR FORT

The Ramnagar Fort located near the Ganges River on its eastern bank, opposite to the Tulsi Ghat, was built in the 18th century by Kashi Naresh Raja Balwant Singh with creamy chunar sandstone. It is in a typically Mughal style of architecture with carved balconies, open courtyards, and scenic pavilions. At present the fort is not in good repair. The fort and its museum are the repository of the history of the kings of Benares. It has been the home of the Kashi Naresh since the 18th century. The current king and the resident of the fort is Anant Narayan Singh who is also known as the Maharaja of Varanasi even though this royal title has been abolished since 1971. Labeled "an eccentric museum", it has a rare collection of American vintage cars, sedan chairs (bejeweled), an impressive weaponry hall and a rare astrological clock. In addition, manuscripts, especially religious writings, are housed in the Saraswati Bhawan. Also included is a precious handwritten manuscript by Goswami Tulsidas. Many books illustrated in the Mughal miniature style, with beautifully designed covers are also part of the collections. Because of its scenic location on the banks of the Ganges, it is frequently used as an outdoor shooting location for films. The film titled Banaras is one of the popular movies shot here. However, only a part of the fort is open for public viewing as the rest of the area is the residence of the Kashi Naresh and his family. It is 14 kilometres from Varanasi.

 

GHATS

Ghats are embankments made in steps of stone slabs along the river bank where pilgrims perform ritual ablutions. Ghats in Varanasi are an integral complement to the concept of divinity represented in physical, metaphysical and supernatural elements. All the ghats are locations on "the divine cosmic road", indicative of "its manifest transcendental dimension" Varanasi has at least 84 ghats. Steps in the ghats lead to the banks of River Ganges, including the Dashashwamedh Ghat, the Manikarnika Ghat, the Panchganga Ghat and the Harishchandra Ghat (where Hindus cremate their dead). Many ghats are associated with legends and several are now privately owned.

 

Many of the ghats were built when the city was under Maratha control. Marathas, Shindes (Scindias), Holkars, Bhonsles, and Peshwas stand out as patrons of present-day Varanasi. Most of the ghats are bathing ghats, while others are used as cremation sites. A morning boat ride on the Ganges across the ghats is a popular visitor attraction. The extensive stretches of ghats enhance the river front with a multitude of shrines, temples and palaces built "tier on tier above the water’s edge".

 

The Dashashwamedh Ghat is the main and probably the oldest ghat of Varansi located on the Ganges, close to the Kashi Vishwanath Temple. It is believed that Brahma created it to welcome Shiva and sacrificed ten horses during the Dasa -Ashwamedha yajna performed here. Above the ghat and close to it, there are also temples dedicated to Sulatankesvara, Brahmesvara, Varahesvara, Abhaya Vinayaka, Ganga (the Ganges), and Bandi Devi which are part of important pilgrimage journeys. A group of priests perform "Agni Pooja" (Worship to Fire) daily in the evening at this ghat as a dedication to Shiva, Ganga, Surya (Sun), Agni (Fire), and the whole universe. Special aartis are held on Tuesdays and on religious festivals.

 

The Manikarnika Ghat is the Mahasmasana (meaning: "great cremation ground") and is the primary site for Hindu cremation in the city. Adjoining the ghat, there are raised platforms that are used for death anniversary rituals. It is said that an ear-ring (Manikarnika) of Shiva or his wife Sati fell here. According to a myth related to the Tarakesvara Temple, a Shiva temple at the ghat, Shiva whispers the Taraka mantra ("Prayer of the crossing") in the ear of the dead. Fourth-century Gupta period inscriptions mention this ghat. However, the current ghat as a permanent riverside embankment was built in 1302 and has been renovated at least three times.

 

TEMPLES

Among the estimated 23000 temples in Varanasi, the most worshiped are: the Kashi Vishwanath Temple of Shiva; the Sankat Mochan Hanuman Temple; and the Durga Temple known for the band of monkeys that reside in the large trees nearby.

 

Located on the outskirts of the Ganges, the Kashi Vishwanath Temple – dedicated to Varanasi's presiding deity Shiva (Vishwanath – "Lord of the world") – is an important Hindu temple and one of the 12 Jyotirlinga Shiva temples. It is believed that a single view of Vishwanath Jyotirlinga is worth more than that of other jyotirlingas. The temple has been destroyed and rebuilt a number of times. The Gyanvapi Mosque, which is adjacent to the temple, is the original site of the temple. The temple, as it exists now, also called Golden Temple, was built in 1780 by Queen Ahilyabai Holkar of Indore. The two pinnacles of the temple are covered in gold, donated in 1839 by Ranjit Singh, the ruler of the Punjab and the remaining dome is also planned to be gold plated by the Ministry of Culture & Religious Affairs of Uttar Pradesh. On 28 January 1983, the temple was taken over by the government of Uttar Pradesh and its management was transferred to a trust with then Kashi Naresh, Vibhuti Narayan Singh, as president and an executive committee with a Divisional Commissioner as chairman. Numerous rituals, prayers and aratis are held daily, starting from 2:30 am till 11:00 pm.

 

The Sankat Mochan Hanuman Temple is one of the sacred temples of the Hindu god Hanuman situated by the Assi River, on the way to the Durga and New Vishwanath temples within the Banaras Hindu University campus. The present temple structure was built in early 1900s by the educationist and freedom fighter, Pandit Madan Mohan Malviya, the founder of Banaras Hindu University. It is believed the temple was built on the very spot where the medieval Hindu saint Tulsidas had a vision of Hanuman. Thousands flock to the temple on Tuesdays and Saturdays, weekdays associated with Hanuman. On 7 March 2006, in a terrorist attack one of the three explosions hit the temple while the Aarti was in progress when numerous devotees and people attending a wedding were present and many were injured. However, normal worship was resumed the next day with devotees visiting the temple and reciting hymns of Hanuman Chalisa (authored by Tulidas) and Sundarkand (a booklet of these hymns is provided free of charge in the temple). After the terrorist incident, a permanent police post was set up inside the temple.

 

There are two temples named "Durga" in Varanasi, Durga Mandir (built about 500 years ago), and Durga Kund (built in the 18th century). Thousands of Hindu devotees visit Durga Kund during Navratri to worship the goddess Durga. The temple, built in Nagara architectural style, has multi-tiered spires[96] and is stained red with ochre, representing the red colour of Durga. The building has a rectangular tank of water called the Durga Kund ("Kund" meaning a pond or pool). Every year on the occasion of Nag Panchami, the act of depicting the god Vishnu reclining on the serpent Shesha is recreated in the Kund.

 

While the Annapurna Temple, located close to the Kashi Vishwanath temple, is dedicated to Annapurna, the goddess of food, the Sankatha Temple close to the Sindhia Ghat is dedicated to Sankatha, the goddess of remedy. The Sankatha temple has a large sculpture of a lion and a nine temple cluster dedicated to the nine planets.

 

Kalabhairav Temple, an ancient temple located near the Head Post Office at Visheshar Ganj, is dedicated to Kala-Bhairava, the guardian (Kotwal) of Varanasi. The Mrithyunjay Mahadev Temple, dedicated to Shiva, is situated on the way to Daranagar to Kalbhairav temple. A well near the temple has some religious significance as its water source is believed to be fed from several underground streams, having curative powers.

 

The New Vishwanath Temple located in the campus of Banaras Hindu University is a modern temple which was planned by Pandit Malviya and built by the Birlas. The Tulsi Manas Temple, nearby the Durga Temple, is a modern temple dedicated to the god Rama. It is built at the place where Tulsidas authored the Ramcharitmanas, which narrates the life of Rama. Many verses from this epic are inscribed on the temple walls.

 

The Bharat Mata Temple, dedicated to the national personification of India, was inaugurated by Mahatma Gandhi in 1936. It has relief maps of India carved in marble. Babu Shiv Prasad Gupta and Durga Prasad Khatri, leading numismatists, antiquarians and nationalist leaders, donated funds for its construction.

 

RELIGION

HINDUISM

Varanasi is one of the holiest cities and centres of pilgrimage for Hindus of all denominations. It is one of the seven Hindu holiest cities (Sapta Puri), considered the giver of salvation (moksha). Over 50,000 Brahmins live in Varanasi, providing religious services to the masses. Hindus believe that bathing in the Ganges remits sins and that dying in Kashi ensures release of a person's soul from the cycle of its transmigrations. Thus, many Hindus arrive here for dying.

 

As the home to the Kashi Vishwanath Temple Jyotirlinga, it is very sacred for Shaivism. Varanasi is also a Shakti Peetha, where the temple to goddess Vishalakshi stands, believed to be the spot where the goddess Sati's earrings fell. Hindus of the Shakti sect make a pilgrimage to the city because they regard the River Ganges itself to be the Goddess Shakti. Adi Shankara wrote his commentaries on Hinduism here, leading to the great Hindu revival.

 

In 2001, Hindus made up approximately 84% of the population of Varanasi District.

 

ISLAM

Varanasi is one of the holiest cities and centres of pilgrimage for Hindus of all denominations. It is one of the seven Hindu holiest cities (Sapta Puri), considered the giver of salvation (moksha). Over 50,000 Brahmins live in Varanasi, providing religious services to the masses. Hindus believe that bathing in the Ganges remits sins and that dying in Kashi ensures release of a person's soul from the cycle of its transmigrations. Thus, many Hindus arrive here for dying.

 

As the home to the Kashi Vishwanath Temple Jyotirlinga, it is very sacred for Shaivism. Varanasi is also a Shakti Peetha, where the temple to goddess Vishalakshi stands, believed to be the spot where the goddess Sati's earrings fell. Hindus of the Shakti sect make a pilgrimage to the city because they regard the River Ganges itself to be the Goddess Shakti. Adi Shankara wrote his commentaries on Hinduism here, leading to the great Hindu revival.

 

In 2001, Hindus made up approximately 84% of the population of Varanasi District.

 

OTHERS

At the 2001 census, persons of other religions or no religion made up 0.4% of the population of Varanasi District.

 

Varanasi is a pilgrimage site for Jains along with Hindus and Buddhists. It is believed to be the birthplace of Suparshvanath, Shreyansanath, and Parshva, who are respectively the seventh, eleventh, and twenty-third Jain Tirthankars and as such Varanasi is a holy city for Jains. Shree Parshvanath Digambar Jain Tirth Kshetra (Digambar Jain Temple) is situated in Bhelupur, Varanasi. This temple is of great religious importance to the Jain Religion.

 

Sarnath, a suburb of Varanasi, is a place of Buddhist pilgrimage. It is the site of the deer park where Siddhartha Gautama of Nepal is said to have given his first sermon about the basic principles of Buddhism. The Dhamek Stupa is one of the few pre-Ashokan stupas still in existence, though only its foundation remains. Also remaining is the Chaukhandi Stupa commemorating the spot where Buddha met his first disciples in the 5th century. An octagonal tower was built later there.

 

Guru Nanak Dev visited Varanasi for Shivratri in 1507 and had an encounter which with other events forms the basis for the story of the founding of Sikhism. Varanasi also hosts the Roman Catholic Diocese of Varanasi, and has an insignificant Jewish expatriate community. Varanasi is home to numerous tribal faiths which are not easily classified.

 

Dalits are 13% of population Of Varanasi city. Most dalits are followers of Guru Ravidass. So Shri Guru Ravidass Janam Asthan is important place of pilgrimage for Ravidasis from all around India.

 

RELIGIOUS FESTIVALS

On Mahashivaratri (February) – which is dedicated to Shiva – a procession of Shiva proceeds from the Mahamrityunjaya Temple to the Kashi Vishwanath Temple.

 

Dhrupad Mela is a five-day musical festival devoted to dhrupad style held at Tulsi Ghat in February–March.

 

The Sankat Mochan Hanuman Temple celebrates Hanuman Jayanti (March–April), the birthday of Hanuman with great fervour. A special puja, aarti, and a public procession is organized. Starting in 1923, the temple organizes a five-day classical music and dance concert festival titled Sankat Mochan Sangeet Samaroh in this period, when iconic artists from all parts of India are invited to perform.

 

The Ramlila of Ramnagar is a dramatic enactment of Rama's legend, as told in Ramacharitamanasa. The plays, sponsored by Kashi Naresh, are performed in Ramnagar every evening for 31 days. On the last day, the festivities reach a crescendo as Rama vanquishes the demon king Ravana. Kashi Naresh Udit Narayan Singh started this tradition around 1830.

 

Bharat Milap celebrates the meeting of Rama and his younger brother Bharata after the return of the former after 14 years of exile. It is celebrated during October–November, a day after the festival of Vijayadashami. Kashi Naresh attends this festival in his regal attire resplendent in regal finery. The festival attracts a large number of devotees.

 

Nag Nathaiya, celebrated on the fourth lunar day of the dark fortnight of the Hindu month of Kartik (October–November), that commemorates the victory of the god Krishna over the serpent Kaliya. On this occasion, a large Kadamba tree (Neolamarckia cadamba) branch is planted on the banks of the Ganges so that a boy acting the role of Krishna can jump into the river on to the effigy representing Kaliya. He stands over the effigy in a dancing pose playing the flute; the effigy and the boy standing on it is given a swirl in front of the audience. People watch the display standing on the banks of the river or from boats.

 

Ganga Mahotsav is a five-day music festival organized by the Uttar Pradesh Tourism Department, held in November–December culminating a day before Kartik Poornima (Dev Deepawali). On Kartik Poornima also called the Ganges festival, the Ganges is venerated by arti offered by thousands of pilgrims who release lighted lamps to float in the river from the ghats.

 

Annually Jashne-Eid Miladunnabi is celebrated on the day of Barawafat in huge numbers by Muslims in a huge rally coming from all the parts of the city and meeting up at Beniya Bagh.

  

Varanasi, also known as Benares, or Kashi is an Indian city on the banks of the Ganga in Uttar Pradesh, 320 kilometres south-east of the state capital, Lucknow. It is the holiest of the seven sacred cities (Sapta Puri) in Hinduism, and Jainism, and played an important role in the development of Buddhism. Some Hindus believe that death at Varanasi brings salvation. It is one of the oldest continuously inhabited cities in the world. Varanasi is also known as the favourite city of the Hindu deity Lord Shiva as it has been mentioned in the Rigveda that this city in older times was known as Kashi or "Shiv ki Nagri".

 

The Kashi Naresh (Maharaja of Kashi) is the chief cultural patron of Varanasi, and an essential part of all religious celebrations. The culture of Varanasi is closely associated with the Ganges. The city has been a cultural centre of North India for several thousand years, and has a history that is older than most of the major world religions. The Benares Gharana form of Hindustani classical music was developed in Varanasi, and many prominent Indian philosophers, poets, writers, and musicians live or have lived in Varanasi. Gautama Buddha gave his first sermon at Sarnath, located near Varanasi.

 

Varanasi is the spiritual capital of India. It is often referred to as "the holy city of India", "the religious capital of India", "the city of Shiva", and "the city of learning". Scholarly books have been written in the city, including the Ramcharitmanas of Tulsidas. Today, there is a temple of his namesake in the city, the Tulsi Manas Mandir. The current temples and religious institutions in the city are dated to the 18th century. One of the largest residential universities of Asia, the Banaras Hindu University (BHU), is located here.

 

ETYMOLOGY

The name Varanasi possibly originates from the names of the two rivers: Varuna, still flowing in Varanasi, and Asi, a small stream near Assi Ghat. The old city does lie on the north shores of Ganges River bounded by its two tributaries Varuna and Asi. Another speculation is that the city derives its name from the river Varuna, which was called Varanasi in olden times.[11] This is generally disregarded by historians. Through the ages, Varanasi has been known by many names including Kāśī or Kashi (used by pilgrims dating from Buddha's days), Kāśikā (the shining one), Avimukta ("never forsaken" by Shiva), Ānandavana (the forest of bliss), and Rudravāsa (the place where Rudra/Śiva resides).

 

In the Rigveda, the city is referred to as Kāśī or Kashi, the luminous city as an eminent seat of learning. The name Kāśī is also mentioned in the Skanda Purana. In one verse, Shiva says, "The three worlds form one city of mine, and Kāśī is my royal palace therein." The name Kashi may be translated as "City of Light".

 

HISTORY

According to legend, Varanasi was founded by the God Shiva. The Pandavas, the heroes of the Hindu epic Mahabharata are also stated to have visited the city in search of Shiva to atone for their sins of fratricide and Brāhmanahatya that they had committed during the climactic Kurukshetra war. It is regarded as one of seven holy cities which can provide Moksha:

 

The earliest known archaeological evidence suggests that settlement around Varanasi in the Ganga valley (the seat of Vedic religion and philosophy) began in the 11th or 12th century BC, placing it among the world's oldest continually inhabited cities. These archaeological remains suggest that the Varanasi area was populated by Vedic people. However, the Atharvaveda (the oldest known text referencing the city), which dates to approximately the same period, suggests that the area was populated by indigenous tribes. It is possible that archaeological evidence of these previous inhabitants has yet to be discovered. Recent excavations at Aktha and Ramnagar, two sites very near to Varanasi, show them to be from 1800 BC, suggesting Varanasi started to be inhabited by that time too. Varanasi was also home to Parshva, the 23rd Jain Tirthankara and the earliest Tirthankara accepted as a historical figure in the 8th century BC.

 

Varanasi grew as an important industrial centre, famous for its muslin and silk fabrics, perfumes, ivory works, and sculpture. During the time of Gautama Buddha (born circa 567 BC), Varanasi was the capital of the Kingdom of Kashi. Buddha is believed to have founded Buddhism here around 528 BC when he gave his first sermon, "Turning the Wheel of Law", at nearby Sarnath. The celebrated Chinese traveller Xuanzang, who visited the city around 635 AD, attested that the city was a centre of religious and artistic activities, and that it extended for about 5 kilometres along the western bank of the Ganges. When Xuanzang, also known as Hiuen Tsiang, visited Varanasi in the 7th century, he named it "Polonisse" and wrote that the city had some 30 temples with about 30 monks. The city's religious importance continued to grow in the 8th century, when Adi Shankara established the worship of Shiva as an official sect of Varanasi.

 

In ancient times, Varanasi was connected by a road starting from Taxila and ending at Pataliputra during the Mauryan Empire. In 1194, the city succumbed to Turkish Muslim rule under Qutb-ud-din Aibak, who ordered the destruction of some one thousand temples in the city. The city went into decline over some three centuries of Muslim occupation, although new temples were erected in the 13th century after the Afghan invasion. Feroz Shah ordered further destruction of Hindu temples in the Varanasi area in 1376. The Afghan ruler Sikander Lodi continued the suppression of Hinduism in the city and destroyed most of the remaining older temples in 1496. Despite the Muslim rule, Varanasi remained the centre of activity for intellectuals and theologians during the Middle Ages, which further contributed to its reputation as a cultural centre of religion and education. Several major figures of the Bhakti movement were born in Varanasi, including Kabir who was born here in 1389 and hailed as "the most outstanding of the saint-poets of Bhakti cult (devotion) and mysticism of 15th-Century India"; and Ravidas, a 15th-century socio-religious reformer, mystic, poet, traveller, and spiritual figure, who was born and lived in the city and employed in the tannery industry. Similarly, numerous eminent scholars and preachers visited the city from across India and south Asia. Guru Nanak Dev visited Varanasi for Shivratri in 1507, a trip that played a large role in the founding of Sikhism.

 

In the 16th century, Varanasi experienced a cultural revival under the Muslim Mughal emperor Akbar who invested in the city, and built two large temples dedicated to Shiva and Vishnu. The Raja of Poona established the Annapurnamandir and the 200 metres Akbari Bridge was also completed during this period. The earliest tourists began arriving in the city during the 16th century. In 1665, the French traveller Jean Baptiste Tavernier described the architectural beauty of the Vindu Madhava temple on the side of the Ganges. The road infrastructure was also improved during this period and extended from Kolkata to Peshawar by Emperor Sher Shah Suri; later during the British Raj it came to be known as the famous Grand Trunk Road. In 1656, emperor Aurangzeb ordered the destruction of many temples and the building of mosques, causing the city to experience a temporary setback. However, after Aurangazeb's death, most of India was ruled by a confederacy of pro-Hindu kings. Much of modern Varanasi was built during this time by the Rajput and Maratha kings, especially during the 18th century, and most of the important buildings in the city today date to this period. The kings continued to be important through much of the British rule (1775–1947 AD), including the Maharaja of Benares, or Kashi Naresh. The kingdom of Benares was given official status by the Mughals in 1737, and continued as a dynasty-governed area until Indian independence in 1947, during the reign of Dr. Vibhuti Narayan Singh. In the 18th century, Muhammad Shah ordered the construction of an observatory on the Ganges, attached to Man Mandir Ghat, designed to discover imperfections in the calendar in order to revise existing astronomical tables. Tourism in the city began to flourish in the 18th century. In 1791, under the rule of the British Governor-General Warren Hastings, Jonathan Duncan founded a Sanskrit College in Varanasi. In 1867, the establishment of the Varanasi Municipal Board led to significant improvements in the city.

 

In 1897, Mark Twain, the renowned Indophile, said of Varanasi, "Benares is older than history, older than tradition, older even than legend, and looks twice as old as all of them put together." In 1910, the British made Varanasi a new Indian state, with Ramanagar as its headquarters but with no jurisdiction over the city of Varanasi itself. Kashi Naresh still resides in the Ramnagar Fort which is situated to the east of Varanasi, across the Ganges. Ramnagar Fort and its museum are the repository of the history of the kings of Varanasi. Since the 18th century, the fort has been the home of Kashi Naresh, deeply revered by the local people. He is the religious head and some devout inhabitants consider him to be the incarnation of Shiva. He is also the chief cultural patron and an essential part of all religious celebrations.

 

A massacre by British troops, of the Indian troops stationed here and of the population of the city, took place during the early stages of the Indian Rebellion of 1857. Annie Besant worked in Varanasi to promote theosophy and founded the Central Hindu College which later became a foundation for the creation of Banaras Hindu University as a secular university in 1916. Her purpose in founding the Central Hindu College in Varanasi was that she "wanted to bring men of all religions together under the ideal of brotherhood in order to promote Indian cultural values and to remove ill-will among different sections of the Indian population."

 

Varanasi was ceded to the Union of India on 15 October 1948. After the death of Dr. Vibhuti Narayan Singh in 2000, his son Anant Narayan Singh became the figurehead king, responsible for upholding the traditional duties of a Kashi Naresh.

 

MAIN SIGHTS

Varanasi's "Old City", the quarter near the banks of the Ganga river, has crowded narrow winding lanes flanked by road-side shops and scores of Hindu temples. As atmospheric as it is confusing, Varanasi's labyrinthine Old City has a rich culture, attracting many travellers and tourists. The main residential areas of Varanasi (especially for the middle and upper classes) are situated in regions far from the ghats; they are more spacious and less polluted.

 

Museums in and around Varanasi include Jantar Mantar, Sarnath Museum, Bharat Kala Bhawan and Ramnagar Fort.

 

JANTAR MANTAR

The Jantar Mantar observatory (1737) is located above the ghats on the Ganges, much above the high water level in the Ganges next to the Manmandir Ghat, near to Dasaswamedh Ghat and adjoining the palace of Raja Jai Singh of Jaipur. Compared to the observatories at Jaipur and Delhi, it is less well equipped but has a unique equatorial sundial which is functional and allows measurements to be monitored and recorded by one person.

 

RAMNAGAR FORT

The Ramnagar Fort located near the Ganges River on its eastern bank, opposite to the Tulsi Ghat, was built in the 18th century by Kashi Naresh Raja Balwant Singh with creamy chunar sandstone. It is in a typically Mughal style of architecture with carved balconies, open courtyards, and scenic pavilions. At present the fort is not in good repair. The fort and its museum are the repository of the history of the kings of Benares. It has been the home of the Kashi Naresh since the 18th century. The current king and the resident of the fort is Anant Narayan Singh who is also known as the Maharaja of Varanasi even though this royal title has been abolished since 1971. Labeled "an eccentric museum", it has a rare collection of American vintage cars, sedan chairs (bejeweled), an impressive weaponry hall and a rare astrological clock. In addition, manuscripts, especially religious writings, are housed in the Saraswati Bhawan. Also included is a precious handwritten manuscript by Goswami Tulsidas. Many books illustrated in the Mughal miniature style, with beautifully designed covers are also part of the collections. Because of its scenic location on the banks of the Ganges, it is frequently used as an outdoor shooting location for films. The film titled Banaras is one of the popular movies shot here. However, only a part of the fort is open for public viewing as the rest of the area is the residence of the Kashi Naresh and his family. It is 14 kilometres from Varanasi.

 

GHATS

Ghats are embankments made in steps of stone slabs along the river bank where pilgrims perform ritual ablutions. Ghats in Varanasi are an integral complement to the concept of divinity represented in physical, metaphysical and supernatural elements. All the ghats are locations on "the divine cosmic road", indicative of "its manifest transcendental dimension" Varanasi has at least 84 ghats. Steps in the ghats lead to the banks of River Ganges, including the Dashashwamedh Ghat, the Manikarnika Ghat, the Panchganga Ghat and the Harishchandra Ghat (where Hindus cremate their dead). Many ghats are associated with legends and several are now privately owned.

 

Many of the ghats were built when the city was under Maratha control. Marathas, Shindes (Scindias), Holkars, Bhonsles, and Peshwas stand out as patrons of present-day Varanasi. Most of the ghats are bathing ghats, while others are used as cremation sites. A morning boat ride on the Ganges across the ghats is a popular visitor attraction. The extensive stretches of ghats enhance the river front with a multitude of shrines, temples and palaces built "tier on tier above the water’s edge".

 

The Dashashwamedh Ghat is the main and probably the oldest ghat of Varansi located on the Ganges, close to the Kashi Vishwanath Temple. It is believed that Brahma created it to welcome Shiva and sacrificed ten horses during the Dasa -Ashwamedha yajna performed here. Above the ghat and close to it, there are also temples dedicated to Sulatankesvara, Brahmesvara, Varahesvara, Abhaya Vinayaka, Ganga (the Ganges), and Bandi Devi which are part of important pilgrimage journeys. A group of priests perform "Agni Pooja" (Worship to Fire) daily in the evening at this ghat as a dedication to Shiva, Ganga, Surya (Sun), Agni (Fire), and the whole universe. Special aartis are held on Tuesdays and on religious festivals.

 

The Manikarnika Ghat is the Mahasmasana (meaning: "great cremation ground") and is the primary site for Hindu cremation in the city. Adjoining the ghat, there are raised platforms that are used for death anniversary rituals. It is said that an ear-ring (Manikarnika) of Shiva or his wife Sati fell here. According to a myth related to the Tarakesvara Temple, a Shiva temple at the ghat, Shiva whispers the Taraka mantra ("Prayer of the crossing") in the ear of the dead. Fourth-century Gupta period inscriptions mention this ghat. However, the current ghat as a permanent riverside embankment was built in 1302 and has been renovated at least three times.

 

TEMPLES

Among the estimated 23000 temples in Varanasi, the most worshiped are: the Kashi Vishwanath Temple of Shiva; the Sankat Mochan Hanuman Temple; and the Durga Temple known for the band of monkeys that reside in the large trees nearby.

 

Located on the outskirts of the Ganges, the Kashi Vishwanath Temple – dedicated to Varanasi's presiding deity Shiva (Vishwanath – "Lord of the world") – is an important Hindu temple and one of the 12 Jyotirlinga Shiva temples. It is believed that a single view of Vishwanath Jyotirlinga is worth more than that of other jyotirlingas. The temple has been destroyed and rebuilt a number of times. The Gyanvapi Mosque, which is adjacent to the temple, is the original site of the temple. The temple, as it exists now, also called Golden Temple, was built in 1780 by Queen Ahilyabai Holkar of Indore. The two pinnacles of the temple are covered in gold, donated in 1839 by Ranjit Singh, the ruler of the Punjab and the remaining dome is also planned to be gold plated by the Ministry of Culture & Religious Affairs of Uttar Pradesh. On 28 January 1983, the temple was taken over by the government of Uttar Pradesh and its management was transferred to a trust with then Kashi Naresh, Vibhuti Narayan Singh, as president and an executive committee with a Divisional Commissioner as chairman. Numerous rituals, prayers and aratis are held daily, starting from 2:30 am till 11:00 pm.

 

The Sankat Mochan Hanuman Temple is one of the sacred temples of the Hindu god Hanuman situated by the Assi River, on the way to the Durga and New Vishwanath temples within the Banaras Hindu University campus. The present temple structure was built in early 1900s by the educationist and freedom fighter, Pandit Madan Mohan Malviya, the founder of Banaras Hindu University. It is believed the temple was built on the very spot where the medieval Hindu saint Tulsidas had a vision of Hanuman. Thousands flock to the temple on Tuesdays and Saturdays, weekdays associated with Hanuman. On 7 March 2006, in a terrorist attack one of the three explosions hit the temple while the Aarti was in progress when numerous devotees and people attending a wedding were present and many were injured. However, normal worship was resumed the next day with devotees visiting the temple and reciting hymns of Hanuman Chalisa (authored by Tulidas) and Sundarkand (a booklet of these hymns is provided free of charge in the temple). After the terrorist incident, a permanent police post was set up inside the temple.

 

There are two temples named "Durga" in Varanasi, Durga Mandir (built about 500 years ago), and Durga Kund (built in the 18th century). Thousands of Hindu devotees visit Durga Kund during Navratri to worship the goddess Durga. The temple, built in Nagara architectural style, has multi-tiered spires[96] and is stained red with ochre, representing the red colour of Durga. The building has a rectangular tank of water called the Durga Kund ("Kund" meaning a pond or pool). Every year on the occasion of Nag Panchami, the act of depicting the god Vishnu reclining on the serpent Shesha is recreated in the Kund.

 

While the Annapurna Temple, located close to the Kashi Vishwanath temple, is dedicated to Annapurna, the goddess of food, the Sankatha Temple close to the Sindhia Ghat is dedicated to Sankatha, the goddess of remedy. The Sankatha temple has a large sculpture of a lion and a nine temple cluster dedicated to the nine planets.

 

Kalabhairav Temple, an ancient temple located near the Head Post Office at Visheshar Ganj, is dedicated to Kala-Bhairava, the guardian (Kotwal) of Varanasi. The Mrithyunjay Mahadev Temple, dedicated to Shiva, is situated on the way to Daranagar to Kalbhairav temple. A well near the temple has some religious significance as its water source is believed to be fed from several underground streams, having curative powers.

 

The New Vishwanath Temple located in the campus of Banaras Hindu University is a modern temple which was planned by Pandit Malviya and built by the Birlas. The Tulsi Manas Temple, nearby the Durga Temple, is a modern temple dedicated to the god Rama. It is built at the place where Tulsidas authored the Ramcharitmanas, which narrates the life of Rama. Many verses from this epic are inscribed on the temple walls.

 

The Bharat Mata Temple, dedicated to the national personification of India, was inaugurated by Mahatma Gandhi in 1936. It has relief maps of India carved in marble. Babu Shiv Prasad Gupta and Durga Prasad Khatri, leading numismatists, antiquarians and nationalist leaders, donated funds for its construction.

 

RELIGION

HINDUISM

Varanasi is one of the holiest cities and centres of pilgrimage for Hindus of all denominations. It is one of the seven Hindu holiest cities (Sapta Puri), considered the giver of salvation (moksha). Over 50,000 Brahmins live in Varanasi, providing religious services to the masses. Hindus believe that bathing in the Ganges remits sins and that dying in Kashi ensures release of a person's soul from the cycle of its transmigrations. Thus, many Hindus arrive here for dying.

 

As the home to the Kashi Vishwanath Temple Jyotirlinga, it is very sacred for Shaivism. Varanasi is also a Shakti Peetha, where the temple to goddess Vishalakshi stands, believed to be the spot where the goddess Sati's earrings fell. Hindus of the Shakti sect make a pilgrimage to the city because they regard the River Ganges itself to be the Goddess Shakti. Adi Shankara wrote his commentaries on Hinduism here, leading to the great Hindu revival.

 

In 2001, Hindus made up approximately 84% of the population of Varanasi District.

 

ISLAM

Varanasi is one of the holiest cities and centres of pilgrimage for Hindus of all denominations. It is one of the seven Hindu holiest cities (Sapta Puri), considered the giver of salvation (moksha). Over 50,000 Brahmins live in Varanasi, providing religious services to the masses. Hindus believe that bathing in the Ganges remits sins and that dying in Kashi ensures release of a person's soul from the cycle of its transmigrations. Thus, many Hindus arrive here for dying.

 

As the home to the Kashi Vishwanath Temple Jyotirlinga, it is very sacred for Shaivism. Varanasi is also a Shakti Peetha, where the temple to goddess Vishalakshi stands, believed to be the spot where the goddess Sati's earrings fell. Hindus of the Shakti sect make a pilgrimage to the city because they regard the River Ganges itself to be the Goddess Shakti. Adi Shankara wrote his commentaries on Hinduism here, leading to the great Hindu revival.

 

In 2001, Hindus made up approximately 84% of the population of Varanasi District.

 

OTHERS

At the 2001 census, persons of other religions or no religion made up 0.4% of the population of Varanasi District.

 

Varanasi is a pilgrimage site for Jains along with Hindus and Buddhists. It is believed to be the birthplace of Suparshvanath, Shreyansanath, and Parshva, who are respectively the seventh, eleventh, and twenty-third Jain Tirthankars and as such Varanasi is a holy city for Jains. Shree Parshvanath Digambar Jain Tirth Kshetra (Digambar Jain Temple) is situated in Bhelupur, Varanasi. This temple is of great religious importance to the Jain Religion.

 

Sarnath, a suburb of Varanasi, is a place of Buddhist pilgrimage. It is the site of the deer park where Siddhartha Gautama of Nepal is said to have given his first sermon about the basic principles of Buddhism. The Dhamek Stupa is one of the few pre-Ashokan stupas still in existence, though only its foundation remains. Also remaining is the Chaukhandi Stupa commemorating the spot where Buddha met his first disciples in the 5th century. An octagonal tower was built later there.

 

Guru Nanak Dev visited Varanasi for Shivratri in 1507 and had an encounter which with other events forms the basis for the story of the founding of Sikhism. Varanasi also hosts the Roman Catholic Diocese of Varanasi, and has an insignificant Jewish expatriate community. Varanasi is home to numerous tribal faiths which are not easily classified.

 

Dalits are 13% of population Of Varanasi city. Most dalits are followers of Guru Ravidass. So Shri Guru Ravidass Janam Asthan is important place of pilgrimage for Ravidasis from all around India.

 

RELIGIOUS FESTIVALS

On Mahashivaratri (February) – which is dedicated to Shiva – a procession of Shiva proceeds from the Mahamrityunjaya Temple to the Kashi Vishwanath Temple.

 

Dhrupad Mela is a five-day musical festival devoted to dhrupad style held at Tulsi Ghat in February–March.

 

The Sankat Mochan Hanuman Temple celebrates Hanuman Jayanti (March–April), the birthday of Hanuman with great fervour. A special puja, aarti, and a public procession is organized. Starting in 1923, the temple organizes a five-day classical music and dance concert festival titled Sankat Mochan Sangeet Samaroh in this period, when iconic artists from all parts of India are invited to perform.

 

The Ramlila of Ramnagar is a dramatic enactment of Rama's legend, as told in Ramacharitamanasa. The plays, sponsored by Kashi Naresh, are performed in Ramnagar every evening for 31 days. On the last day, the festivities reach a crescendo as Rama vanquishes the demon king Ravana. Kashi Naresh Udit Narayan Singh started this tradition around 1830.

 

Bharat Milap celebrates the meeting of Rama and his younger brother Bharata after the return of the former after 14 years of exile. It is celebrated during October–November, a day after the festival of Vijayadashami. Kashi Naresh attends this festival in his regal attire resplendent in regal finery. The festival attracts a large number of devotees.

 

Nag Nathaiya, celebrated on the fourth lunar day of the dark fortnight of the Hindu month of Kartik (October–November), that commemorates the victory of the god Krishna over the serpent Kaliya. On this occasion, a large Kadamba tree (Neolamarckia cadamba) branch is planted on the banks of the Ganges so that a boy acting the role of Krishna can jump into the river on to the effigy representing Kaliya. He stands over the effigy in a dancing pose playing the flute; the effigy and the boy standing on it is given a swirl in front of the audience. People watch the display standing on the banks of the river or from boats.

 

Ganga Mahotsav is a five-day music festival organized by the Uttar Pradesh Tourism Department, held in November–December culminating a day before Kartik Poornima (Dev Deepawali). On Kartik Poornima also called the Ganges festival, the Ganges is venerated by arti offered by thousands of pilgrims who release lighted lamps to float in the river from the ghats.

 

Annually Jashne-Eid Miladunnabi is celebrated on the day of Barawafat in huge numbers by Muslims in a huge rally coming from all the parts of the city and meeting up at Beniya Bagh.

 

Central Park, New York City, New York, United States

 

January 21, 2011 snow storm

 

If you want to know more about my walks and photos, check out my blog.

 

Soaring over Central Park, the profile of the San Remo is among the most important components of the magnificent skyline of Central Park West. The first of the twin-towered buildings which give Central Park West its distinctive silhouette, and one of the New York's last grand apartment houses built in the pre-Depression era, it was designed by Emery Roth, then at the pinnacle of his career as a specialist in apartment house architecture. A residential skyscraper in classical garb, the San Remo epitomizes Roth's ability to combine the traditional with the modern, an urbane amalgam of luxury and convenience, decorum and drama.

 

Development of Central Park West

 

Central Park West, the northern continuation of Eighth Avenue bordering on the park, is today one of New York's finest residential streets, but in the mid-nineteenth century it was a rural and inhospitable outpost, notable for its rocky terrain, browsing goats and ramshackle shanties. With the creation of Central Park in the 1860s, followed by Riverside Park (begun 1876), as well as a series of transportation improvements such as the Ninth Avenue Elevated Railroad (1879), the Upper West Side in general experienced a period of intense real estate speculation. The 1880were the first decade of major development, and set the pattern for the Upper West Side, where rowhouses line the side streets, and multiple dwellings, commercial and institutional structures are sited on the avenues.

 

Not surprisingly, those avenues closest to the parks. Central Park West and Riverside Drive, were immediately considered the most desirable. (Ninth Avenue, re-christened Columbus in 1890, Tenth Avenue, renamed Amsterdam in the same year, and Broadway—the Boulevard before 1899 — were all, in varying degrees marred by cable car and elevated railway lines.)

 

The potential of the parkside avenues for development as prime locations led to an anticipatory increase in land values; prices rose to such extravagant heights that many speculative builders shied away from row house and tenement construction, from which they would realize relatively meager returns, while the very wealthy, who could afford to build mansions, for the most part remained on the more fashionable East Side- As a result, the development of Central Park West lagged behind the general development of the Upper West Side. It was not until the turn of the century that Central Park West's construction boom began and it emerged as a- boulevard of elegant tall apartments punctuated by impressive institutional buildings—a kind of grand proscenium to the architectural variety show of the Upper West Side.

 

The stage had been set By two great monuments, the American Museum of Natural History between 77th and 81st Streets, (begun 1874, architects Vaux & Mould, and a designated New York City Landmark), and the Dakota, the pioneering luxury apartments at 72nd Street (1880-84. architect Henry Hardenbergh, and a designated New York City Landmark). Yet a survey of roughly a decade later revealed that more than half the block fronts along the park from 60th to 96th Streets remained vacant or contained only old, modest frame houses. A few rather unprepossessing apartment hotels (at

 

least, relative to the Dakota) were constructed in the early 1890s, among them the San Remo at 75th Street, designed in 1890 by architect Edward Angel 1.2 was described by Moses King in his Handbook as "an immense and imposing edifice, finely situated on the high ground of West 75th Street and facing on the lawns, woods and waters of Central Park. The rooms . . . are all in suites"; and more recently as "a ten-story, high Victorian pile, a mixture of Gothic and Romanesque details . . . unremarkable from an architectural standpoint except for the steep pyramidal towers at its corners."

 

Among the other apartment hotels on the avenue, were the Beresford at 81st Street, the Majestic (architect Alfred Zucker) just south of the Dakota, both erected in the early 1890s, and the El Dorado at 90th Street of 1901. These have all been replaced by their towered namesakes of the late 1920s and early '30s, but they had already been architecturally superceded by grand apartments houses of the early 1900s—such as the Prasada (1904) at 65th Street, the Langham (1905) at 73rd Street, the Kenilworth (1908) at 75th Street. This phase in Central Park West's development was interrupted by World War I, when construction ground to a halt. The second major phase of development began with the great prosperity of the '20s producing the Art Deco towered buildings, and Roth's Beresford and San Remo Apartments which now define the skyline.

 

The 1920s provided a generation of aspiring immigrants with the opportunity to move up in the world, both economically and geographically. Many Jewish immigrants, refugees from Csarist pogroms, had achieved prosperity in New York by the late 1920s, and looked from the Lower East Side and the Boroughs to the Upper West Side as a cultural and architectural haven. By the mid-1930s more than half the residents of the Upper West Side from 72nd to 96th Streets were Jewish, and more than a third of these families was headed by a parent born in Europe. Emery Roth was himself a Jewish immigrant of Horatio Algeresque stamina and optimism, a family man and Upper West Sider, although he arrived by a more circuitous route than most of his neighbors.

 

The Architect

 

Emery Roth was born in 1871 in the town or Galzecs, Hungary, then part of the Austro-Hungarian Empire. When he was thirteen the family's fortunes took a turn for the worse, and it was decided that young Emery, alone, would immigrate to America. Passing through Ellis Island, he continued on to Chicago where his success story began.

 

When still a teenager living a hand to mouth existence in Bloomington, Illinois, Roth determined to become an architect. He worked for both a local builder and a local architect. In 1889, having won a national-government sponsored contest, the Maize Competition—for which he drew a living room utilizing the corn plant as a decorative motif—Roth took his $100 prize money and set out for Kansas City. Apparently he could not find architectural employment there, but while he was still in Bloomington, had applied to join the office of Burnham & Root. Offered the job by mail. Roth moved on to Chicago and worked under Charles Atwood (who had succeeded John W. Root after his death in 1891.) Roth helped to prepare drawings for the celebrated Palace of Fine Arts. While at the fair, he met Richard Morris Hunt, the recognized dean of American architects, who offered to hire him if he ever came to New York. After the fair, with true to form optimism, Roth made his way to New York, where Hunt's casual offer was honored. Assigned to draft interior perspectives for The Breakers, the Newport mansion of Cornelius Vanderbilt, Roth came in contact with Ogden Codman, a noted architect, interior designer and socialite. In 1895 Roth went to work for Codman, where his decorative and planning abilities were sharpened.

 

By 1898 Roth believed himself ready for private practice. Two young architects, Theodore G. Stein and E. Yancy Cohen, after involved negotiations, sold Roth their architectural practice for $1000. As part of the agreement, Roth was entitled to represent himself as a partner in Stein, Cohen & Roth in order to capitalize on the good will of the existing firm. In fact, Roth was on his own.

 

Roth's first major commission was the Hotel Belleclaire of 1901-03 on upper Broadway, a designated New York City Landmark. While it was under construction Roth was approached by Leo and Alexander Bing, Manhattan real estate developers. The Bing brothers admired the Belleclaire and commissioned Roth to design a group of five-story apartment buildings in Washington Heights. This alliance inaugurated a lifelong association.

 

In the following years, Roth had several commissions, among them Bancroft Hall of 1910—a student housing facility for Columbia University, and a series of religious structures, including the Congregation Ahavith Achem of 1908 in Brooklyn and the First Reformed Hungarian Church of 1916 on East 69th Street in Manhattan.

 

The year 1918 was a traumatic one for Roth. He lost his vision in one eye, the result of glaucoma, and nearly died in the great influenza epidemic. But the prosperity of the 1920s was to carry him into a period of great achievement. After the hiatus in construction caused by the First World War, building was again undertaken. In New York City, a 1921 ordinance exempting new residential construction from real estate taxes for the next decade, opened the door to a building boom. The Bing brothers commissioned a series of apartment buildings and hotels from Roth, many of which Ruttenbaum aptly terras "fine background buildings," while two other developers, Samuel Minskoff and Harris H. Uris commissioned Roth to design a number of handsome medium height apartment houses which the architect dubbed "skyscratchers."

 

In 1926 Roth in association with Thomas Hastings, the surviving partner of the eminent firm of Carrere & Hastings, designed the Ritz Tower at Park Avenue and 57th Street, a 41-story apartment hotel In a neo-Renaissance style, its extreme height making it "a symbol of a new way to live for wealthy New Yorkers." After the Ritz Tower, Roth went on to design a host of luxury residential skyscrapers, among them the Oliver Cromwell Hotel on West 72nd Street (1928), the Beresford Apartments on Central Park West, and as a consultant to Margon & Holder, the Art Deco style El dorado Apartments also on Central Park West (1929-31, and a designated New York City Landmark). From the mid-1920s on, the signature of a major Roth apartment house was its tower(s). Initially designed to conceal water tanks, they evolved in the Beresford with its three towers into a major element of the design.

 

In the San Remo. among Roth's finest works, the towers are carried even further, becoming an integral component of this residential skyscraper. This fusing of the functional with the aesthetic was equally characteristic of his apartment plans. Roth's sons credit their father with the creation of the foyer plan, and if not the originator he was certainly a refiner of this type. Roth's best apartments seem effortlessly interlocked, wasteful corridor space reduced to a minimum, with spacious, well-lit rooms in their stead.

 

Roth's last great work was the Normandy Apartments on Riverside Drive of 1938-39 (a designated New York City Landmark), by which time his sons had joined the firm. The majority of his later buildings in concession to the Depression had smaller apartments and fewer amenities, while still maintaining high standards. Roth died in 1947, and his sons continued the firm, which has been prosperous and prolific.

 

The San Remo

 

In an advertisement of May 18, 1930, in the New York Times the San Remo was heralded as:

 

The Aristocrat of Central Park West Apartments Designed for You Built by the builders of the Beresford

 

Every detail of these sumptuous apartments has been carefully planned to make living in them the last word in luxury. Only private homes have ceilings as lofty as these and rooms as- spacious. Every chamber has its own colored tile bathroom and is well-supplied with deep closets. Many have dressing rooms too. The long galleries and living rooms with fireplaces offer splendid decorative possibilities. The kitchens have been fitted with the most modern appliances. Up in the towers are apartments such as New York has never before seen with windows on all four sides and views of Central Park, the Hudson, and Westchester. Other specially designed apartments have slate terraces overlooking the park.

 

Six to sixteen rooms, simplex and duplex apartments H.R.H. Construction Company 11

 

Contemporary writers essentially concurred with this euphoric description, and were impressed by the height of the building, the twin-towered silhouette, good plans and luxurious detailing. The New Yorker magazine (a publication which in 1930 seems, at least to modern eyes, to all but ignore the 1929 Crash) featured two articles on the San Remo, one by "Penthouse" [Marcia Clarke Davenport]. Davenport is impressed by the views, the size of the terraces and rooms, and "the remarkable sun and light everywhere." Perhaps a hint of the Depression can be detected in her interest in costs--"This is not one of the houses you use to illustrate that rents are lower on the West Side." An eighteen-room duplex was offered at $21,000 per year.

 

The second New Yorker contributor, "T-Square" [George S. Chappell] considers the San Remo in more strictly architectural terms and as a design by Roth "whose name must be inextricably associated with the development of this section" of Manhattan.

 

...the Italian baroque [is] skillfully adapted to modern conditions. Cornices are reduced to a minimum, becoming simply bandcourses, but such detail as is used is classic in derivation. The twin towers with their circular colonnades of Corinthian columns, crowned by bronze lanterns,

 

are fine in silhouette____ The proportions are

 

well-studied and the warm light brick used above the limestone substructure give a delightful effect.

 

Chappell also praises the watertank coverings and the innovative window design with upper and lower movable transoms.

 

Despite its popular success, the San Remo fell prey to the pervasive economic mayhem of the 1930s. A full year after it had officially opened, nearly a third of its apartments remained vacant, and the Bank of the United States which held its $5 million mortgage had collapsed, its officers charged with recklessly "gambling" on the San Remo. In an

 

effort to attract tenants rents were reduced, and some of the larger apartments were subdivided. But after a succession of owners and bankruptcies, in 1940 the San Remo was sold along with the Beresford, which was experiencing similar financial woes, for a mere $25,000 over existing mortgages.

 

In its near sixty-year history, the San Remo has had numerous well-known and famous tenants, among them David Nemerov and his wife, owners of Russeks Stores, and parents of Howard Nemerov, poet and critic, and Diane Arbus, photographer, Eddie Cantor, the singer and comedian, and more recently, singer Barry Manilow, and actors Dustin Hoffman, Diane Keaton, Tony Randall and Mary Tyler Moore.

 

Architectural Sources and Style

 

The San Remo is a skyscraper which, in the conservative early twentieth-century tradition, applies an historical style to a contemporary form. Roth, who had a lifelong predilection for classicizing styles (although he used others), here turned to the Late Italian Renaissance for inspiration,,. Broken pediments, both curved and triangular, cartouches, and boldly scaled pilasters and columns with composite capitals, and overlapping architectural elements—all hallmarks of the Late Italian Renaissance—are the components of the San Remo's detailing. Ruttenbaum has noted similarities in the crowning temples of the San Remo with the ancient Greek choragic monument of Lysicrates, which Roth had studied in his youth at the Chicago exposition. Certainly, there are parallels, especially in the proportions, but perhaps equally important are such Late Renaissance structures as Bramante's celebrated Tempietto in Rome, or—in terms of placement as much as form—Michelangelo's lantern atop St. Peter's dome.

 

Much closer to home are such general prototypes as McKim, Mead & White's Municipal Building of 1909-13, a skyscraper topped by a temple and designed in a neo-classical style.

 

Truly tall skyscrapers, rather than the "skyscratchers" of Roth's terminology, up until the 1920s had been almost exclusively erected as commercial structures. Roth's first very tall apartment building, the 41-story Ritz Tower of 1926, had been erected as an apartment hotel, for which less stringent building code requirements applied than for apartment houses. The Ritz Tower was exactly what the name implied—one preliminary scheme even called for a lantern clearly derived from the tower of the Florentine Palazzo Vecchio. In residential terms, this was a new building type, one which reached a fuller expression in the San Remo.

 

In early 1929, a new Multiple Dwelling Act was passed, allowing apartment houses of large ground area greater height and the use of towers. The San Remo, the first of the vast twin-towered West Side apartments, was designed in response to these new stipulations. An innovative design, based on Roth's experience with single-towered structures, it was quickly emulated: yet the sheer size and height of the San Remo apparently struck others as fundamentally "modern." The Century Apartments and the Majestic Apartments are exercises in the contemporary Art Deco style. Even the Normandy, Roth's own last great building combines elements of the Style Moderne with neo-Italian Renaissance motifs. Yet, as the architectural critic, Paul Goldberger (himself a resident of the San Remo) has remarked, "Roth's greatest gift was his ability to adapt Renaissance and classical details to modern building forms." 21

 

Description

 

The San Remo Apartments occupy the Central Park West blockfront from 74th to 75th Streets. A residential skyscraper, the main block of the building is 17 stories in height, with terraced setbacks from the 14th to 17th stories. Two symmetrical towers, each ten stories in height surmounted by elaborate suprastructures culminating in circular temples with lanterns give the building its dramatic profile. The building is executed in light brick. The first three stories are in rusticated limestone, lightly vermiculated at the first two stories, with smooth lower relief at the third. The facade is 26 bays wide, with two main entryways. The southern elevation is 19 bays wide, and the northern is 16. {The southern elevation is 180 feet in length, the northern, 150.) Each has a single main entrance. (There are four office entrances on the Central Park West facade, two on the south elevation, and three on the north. The towers are five bays wide on the facade and side elevations.

 

The rear, western elevation...which owing to its height above the side street rowhouses, is largely visible is executed in the same light brick, and is ranged around a T-shaped courtyard. The towers have terraced rear extensions. A large chimney abuts the north tower.

 

The facade and side elevations are articulated above the three-story base by shallow brick pilasters and slight projections signalized as pavilions by the Renaissance detailing at the upper stories. The facade of the main block of the building has a basic vertical arrangement of bays as: 1-1-1-6-1-6-1-6-1-1-1. At the terrace levels the central six bays and outermost three bays function as true pavilions between the setbacks. The towers have massive, pier-like enframements at the corners. Cornices are effectively and sparingly used to accentuate the upper stories of the main block of the building, the upper stories of the towers, and the suprastructures.

 

Architectural detailing, executed in stone, terra cotta and metal, is Late Italian Renaissance in character, and highlights entrances and window configurations at the upper stories. Balustrades, pilasters, engaged columns, broken pediments, both circular and triangular, garlands, urns, cartouches, scrolls, consoles and roundels are employed. The detail is executed in limestone up to the fourth story and in terra cotta above. The terraces have either terra-cotta balustrades or metal railings. The lantern is of copper. (All such detailing is described below.)

 

Detailing

 

Fenestration:

 

The windows are uniformly treated on the designed elevations, with metal casements featuring movable transoms above and below the principal windows. The upper transom swings out, the lower transom (or hopper) swings in. The central large windows open outward in the conventional manner. The windows have six panes (2 over 2 over 2). This innovative design was intended to facilitate the regulation of temperature and air circulation. There are some variations in width which reflect interior spaces (living rooms, bedrooms etc.) but the basic configuration remains the same, except in the second-story windows above the Central Park West entrances, and at the uppermost stories of the facade central pavilion, which are tripartite with nine panes of glass (3 over 3 over 3). On the rear elevation the windows are more varied in their treatment, with single double, triple and double leaf casement windows, some of which do not have the lower transom. A few windows have been altered, most notably on the rear tower elevations.

 

Main Entrances:

 

Facade [Central Park West] (two, symmetrically located at the 6-7th bays and 20-21st bays).

 

A broken triangular pediment surmounts the double doors , executed in bronze and glass with paneled, solid bronze transoms. The doors are each divided into three parts, with square panels ornamented by bronze medallions and bordering acanthus leaver set in a rectilinear bronze grillework. Metal and glass lanterns flank the doorway. A double-height limestone enframement surrounds the doorway and second-story tripartite window, and is composed of flanking pilasters with composite capitals , with reliefs depicting classical urns above, and supporting a dentiled curved, broken pediment. At the center of the pediment is a large scrolled cartouche draped by a garland which is looped over a rosette at each side. The doorways have sheltering canopies on bronze supports.

 

North [75 St.] and south [74th St.] elevations (one, located in the 13th bay, north side, and in the 11th bay, south side).

 

Both have deep reveals and limestone enframements with a surmounting console table on console-like supports with a central scrolled cartouche. The single bronze and glass doors follow the same design as those on the facade and have transoms with an octagonal panel with central medallion and acanthus leaves. Lanterns flank the doorways.

 

Office Entrances:

 

Facade [Central Park West] (four, symmetrically located at the 3rd, 10th, 17th and 24th bays).

 

These have limestone enframements and surmounting entablatures with scrolled ornamental keystones. The single doors are of bronze with a glazed upper panel and transom.

 

North elevation [75th St.] (three, at the 4th, 8th, and 15th bays).

 

These are detailed like those on the facade.

 

South elevation [74th St.] (two, at the 6th and 14th bays).

 

Set within deep reveals and enframed by the rusticated walls, each has a bronze door with a glazed upper panel and transom.

 

Service Entrances:

 

North [75th St.] and south [74th St.] elevations, (two, located at the rear of each elevation).

 

A rusticated wall which follows the design of the building walls and extends to the second story contains an arched doorway with a large keystone and is surmounted by a paneled overdoor. A decorative metal gate with a panel reading "Service" fills the archway. At the south elevation, a metal railing atop a brick wall extends westward along the property line.

 

Third Story Window Enframements:

 

Facade [Central Park West], north [75th St. ] and south [74th St.] elevations, (four, each set at the second bay from the Central Park West corners).

 

The windows have limestone relief enframements with side elements in the shape of a console in profile, and rosettes. .. . .

 

Fourth Story Window Enframements:

 

Facade [Central Park West] (two, symmetrically placed, 5-8th bays and 19-22nd bays).

 

A balustraded balcony set upon four large ornamented console brackets extends for four bays. The central two bays have a limestone enframement and are separated by a smooth limestone panel. Flanking pilasters support an entablature upon which a triangular broken pediment is superimposed. At the center is a scrolled escutcheon with a garland and ornamental tablet.

 

Facade [Central Park West], north [75th St.] and south [74th St.] elevations, (four, each set at the second bay from the Central Park West corners).

 

Each has an entablature with a superimposed triangular pediment, both dentil led, and a central ornamented keystone flanked by plain stones. Pilasters and enframements surround the windows which also have a balustrade executed in high relief.

 

Fourth Story Cartouche:

 

Facade [Central Park West] (one, between the 13th and 14th bays).

 

A large scrolled cartouche, placed at the center of the facade, it has the completion date of the building 19—30 placed to each side.

 

Eleventh-Twelfth Story Window Enframements:

 

Facade [Central Park West] (two, symmetrically located at the 5-8th and 19-22nd bays).

 

A balustrade on Four console brackets, which visually echoes the fourth-story treatment below, extends across four bays. A double-height, two-bay wide central section is recessed, with flanking brick pilasters, in which the capitals are seemingly "overlapped" by the outer wall surface. Two embossed rosettes appear in the panel which is enframed by bandcourses between the 11th and 12th stories. Two additional embossed rosettes appear in the outer bays. A scrolled cartouche with garlands draped over rosettes, similar to those of the facade main entrances, surmount the composition.

 

Thirteenth to Fifteenth Story Window Enframements:

 

Facade (Central Park West], north [75 th St. ] and south [74 th St.] elevations, (four, each set at the second bay from the Central Park West corners).

 

Placed similarly to the window enframement of the fourth story, these three-story compositions also serve to accentuate and anchor the Central Park West corners of the building. In each,, ornamented console brackets at the 13th story level support a balustered balcony one bay wide. At the 13th story and balcony level, are bandcourses which continue along the walls, articulating the designed elevations. The 14th-story windows are surmounted by curved broken pediments and ornamented at the center by escutcheons. Garlands and floral motifs appear below the pediments, upon the window frames. The 15th-story windows are surmounted by a scrolled escutcheon. Double height brick pilasters with rosettes flank the windows and support a broken triangular pediment. Cartouches appear at the center. The band courses of the pilasters and broken pediments also continue along the wall surfaces and here help to define the three-bay wide corner pavilions. These pavilions are further defined by flanking brick pilasters with rosettes.

 

Thirteenth to Seventeenth Story Window Enframements:

 

Facade [Central Park West] (one, at the 12-13th bays).

 

This composition, which signalizes the central six-bay wide pavilion, reiterates many of the elements of the four corner compositions just described, although it is two bays wide, rather than one. Ornamented consoles at the 13th story support the 14th story balustered balcony. Instead of two windows there are single tripartite windows. The 14th and 15th story windows are detailed like those at the corners, but here the broken pediment enframing the carouche is curved rather than triangular. The composition continues to the 16th and 17th stories, which are also flanked by brick pilasters. The tripartite window at the 16th story is richly enframed with a central garlanded tablet, and a broken triangular pediment. At the 17th story is a central garlanded cartouche. The central pavilion has terminating brick pilasters with embossed rosettes like those of the corner pavilions.

 

Twenty-third Story Window Enframements:

 

Facade [Central Park West], north [75th St.] and south [74th St.] elevations, (four, set in the central bays).

 

These window, set mid way on the designed elevations of the towers, function as medallions on the relatively unadorned tower shafts. The windows have elaborate enframements with ornamental keystones and curved, broken pediments.

 

Twenty-sixth - Twenty-seventh Story Window Enframements:

 

Facade [Central Park West], north [75th St. ] and south [74th St. ] elevations, (four, set in the 2-4th bays).

 

Set between bandcourses and balustrade and pediment level, which continue on the wall surfaces of the towers, are these three boldly scaled three-bay wide compositions. The central bay has a projecting balustrade and above, double-height engaged columns on brackets, with foliate capitals. These columns enframe the two windows and support a curved broken pediment. At the center of the pediment is a large cartouche. The side bays have balustrades and above, double-height pilasters on podia, with foliate capitals. These pilasters flank the two windows and support triangular broken pediments.

 

Suprastructure Window Enframements:

 

Facade [Central Park West], north [75th St.] and south [74th St.] elevations and the two inner faces of the towers (six, set at the second story of the suprastructure and in the penthouses).

 

These double-height compositions each include a framed window with flanking brick pilasters with embossed rosettes at capital-level. Above the window is a broken triangular pediment and a central escutcheon. Six small penthouses with semi-circular roofs have their facades placed above the pediments. The windows of these are curved at top and bottom and elaborately enframed and have metal grilles. They are each flanked by console brackets which support the curved pediment of the penthouse.

 

Temples:

 

North and south towers, (two, located at the top of the building).

 

Above the suprastructure each tower is surmounted by a circular temple of brick and terra cotta, set upon a base articulated by boldly scaled console brackets on eight buttressing pedestals. Large urns, draped with garlands, crown each pedestal and the intervening walls are ornamented with scrolled cartouches beneath balustrades. The temples, set on simple brick podia, are encircled by colonnades of smooth columns with foliate capitals. These support plain dentil led friezes beneath balustrades. Above on each tower is a circular base with copestones, which supports the crowing element — a fenestrated and electrified copper lantern, above elongated foliate scrolled consoles. (The temples and lanterns have recently been restored.)

 

- From the 1987 NYCLPC Landmark Designation Report

Irish National Organisation of the Unemployed - Press Release:

 

Budget 2013 and unemployment

 

After much speculation Budget 2013 has finally been announced. The Budget does not do enough in two vital areas. It will make the path to work, education and training more difficult for unemployed people and will further undermine the social insurance model, a model that the Minister sees as integral to our social protection system.

 

As predicted the duration an unemployed person can stay on Jobseekers Benefit has been cut from 12 months to 9 if he or she has made over 260 PRSI contributions. Similarly, if the person has paid less than 260 contributions they will only now have an entitlement to a JB payment for 6 months. So, for example, a person who has worked for 20 years or more and whose partner is working may find themselves cut adrift from any supports from the State after nine months. Yet he or she will be unemployed, see him or herself as unemployed but they will receive no supports from the State to assist them to get back to work.

Yet the State will be taking more PRSI contributions off all workers as anyone earning over €352 per week will pay on everything after: this is a regressive step and will particularly hit low income workers.

 

Another striking feature of the budget is the cutting of supports for unemployed people undertaking further education and training. This will hit in particular young people for whom Jobseekers Allowance had been cut in the past to encourage them to take up education and training options. The rationale for offering participants a full rate was to support people to re-skill themselves, to improve their chances of securing employment. Yet the cut to the Cost of Education Allowance; the equalisation of a training allowance with a participant’s previous social welfare payment; and a maximum limit of €160 for young people will make it harder for people to go down this path as they will find it unaffordable.

 

Child Benefit has not only been cut by €10: it has also been cut from €148 for the third child to €130; and from €160 for 4th child+ to €140. The provision of additional childcare or early years supports may be of benefit to some families. However, for many families struggling on a social welfare payment or a low income job this cut in Child Benefit is further exacerbated by the cut in the Back to School Clothing and Footwear Allowance. This payment has been cut from €150 to €100 for children of primary age; and from €250 to €200 for children aged 12+. Yet the cost of education continues to rise. According to the last Consumer Price Index education inflation ran at 6.7% in comparison to a national average of 1.2%.

 

The INOU is acutely aware of the importance of local and community development in providing important supports and services to unemployed people including the provision of access to employment. At a time when increasing demand on the ground it is disappointing to see further expenditure cuts envisaged for these programmes.

 

On a positive note the maintenance of the basic social welfare rate, as sought by the INOU, is to be welcomed. As are the additional places in Community Employment, TUS, JobBridge: it is critical important that these supports are meaningful for participants and lead on to decent employment.

 

........from the bridge at White Mill. Sturminster Marshall, Dorset.

 

Generations of my maternal ancestors lived and died in Sturminster Marshall. I have traced the lines back to the 1500's, all in this same parish.

 

Why Whitemill? The short answer is that nobody knows. The "Whitemill" name goes back a very long way, with references in 1175 and again in 1326. What is, perhaps, significant is that other places appear to have taken their names from Whitemill (Whitemill Farm, Whitemill Bridge) rather than the mill taking its name from the village. In 1326 we find a deed: "John Chyke to Peter le Boyt - all his tenements at Wytemull... together with part of his mill" which hints that the mill may once have been "Wytemull Mill".

 

Wild speculation aside... It is possible that an earlier building on the site, presumably of timber framed construction, might have been limewashed (a frequent occurrence) - but on that basis almost every mill in the country has probably been a white mill at some time in its life. A more likely explanation ties in with the fact that we have a former chalk pit (now the car park) behind the mill, and that the west end of the building appears to stand on an artificial island made largely from chalk. So it wouldn't just have been the mill that was white, the whole area would have been white from all the chalk. We shall probably never know for sure.

 

The mill as we see it today was rebuilt in 1776 on very much older foundations, on a site that is older still. Throughout this final incarnation, the tenancy of the mill was held by successive members of the Joyce family.

 

The present edition of the mill worked under water power until 1866 when a severe winter flood breached the diversionary works in the river so severely that they were deemed beyond economic repair. By this time the miller was also the local baker so, rather than simply closing the mill, he converted one half of it to run from a portable steam engine in order to keep his bakehouse supplied with flour. Commercial milling however appears to have ended with the flood.

 

With the retirement of the last miller, around the end of the Nineteenth century, the working life of the mill came to an end and the millstones came to rest. By this time the Joyce family were one of the oldest and most respected tenants of the Bankes' Kingston Lacy Estate.

 

In A Kingston Lacy Childhood Viola Bankes (the sister of Ralph Bankes who gave the Kingston Lacy estates to the National Trust in 1982) recalls "The oldest tenant farmer on the Bankes estate was Mr. Joyce who made the tenants' speech at the reception at Kingston Lacy when my farther brought my mother there as his bride. My grandfather later offered Mr. Joyce the freehold on his farm, 'White Mill', because of the long association of his family with the Bankes family, but the proud old man refused it, saying, 'Thank you, but a Joyce always pays for what he has'".

 

After the turn of the century, the tenancy changed hands a couple of times in quick succession and the building spent the next 85 years rotting away as little more than a farm shed. Whitemill, along with the rest of the Kingston Lacy estates, was bequeathed to the National Trust by Ralph Bankes in 1982, but it wasn't until 1994 that the Trust found the resources to begin the painstaking conservation of the property. The key word here is "conservation" rather than restoration - the mill today does not, and will never again, work at the task for which it was built. The mill cottage is now home to the custodian, one of only an handful of such "custodial tenancies" of National Trust properties.

 

The manor of Shapwick, in which Whitemill stands, was purchased by Henry Bankes of Kingston Lacy house in the year 1773. His survey of the new estate showed that he had a mill, with resident miller by the name of John Joyce, but also that he was getting no rent for the property because the mill itself had decayed beyond use. Bankes and Joyce reached an agreement to the effect that Joyce would pay £20 per annum in rent if Bankes would rebuild and maintain the mill. The cost to the Bankes family of rebuilding the mill was approximately £370.00, a huge capital sum at that time. In so far as it is possible to equate money then with money now, the original cost of the building is remarkably similar to the £300,000 that the Trust spent on the conservation.

 

The body of the current mill is built of brick, but the Wheelchamber is of quality stone construction. This stonework dates, we are told, to sometime in the fourteenth century, around the period when the Duke of Lancaster held the manor as a grant from the King. It is clear that when it came to the 1776 re-build, the builders considered that the power-plant was good enough to retain even though the superstructure (probably timber framed) was ruined. This fourteenth century dating is reinforced by the discovery of timbers in the foundations, during the underpinning of the river end wall, which have been radio-carbon dated to the same era. It is probable that the current mill is simply the last in a long line of rebuilds on the same foundations.

 

Whilst we have no tangible remains from any earlier mill on this site we know, from documentary sources, that there must have been a mill here or hereabouts as far back as the twelfth century. We find references to the building of "A Bridge on the River Stour adjacent to the White Mill" in the year 1175. Although the bridge we see today is probably a sixteenth century structure (somewhat hacked around by the Victorians) we know, from an investigation of the foundations a few years ago, that it stands on timber pilings which have themselves been carbon dated to the twelfth century. This is alleged to be the oldest bridge site in Dorset and is well worth a closer look in its own right.

 

Prior to 1175 the history of the mill becomes a bit more uncertain. The Domesday Book is a bit of a let down since it doesn't list the local mills by name, merely recording a total of 8 mills in the manor:

 

WIMBORNE (Minster), SHAPWICK, (Moor) CRICHEL, WIMBORNE (St.Giles). King Edward held them in lordship. It is not known how many hides are there because they did not pay tax before 1066. Land for 45 ploughs. In lordship 5 ploughs; 15 slaves. 63 villagers, 68 smallholders and 7 cottagers have 22 ploughs. 8 mills which pay 110s; meadow, 150 acres; pasture 6 leagues long and 3 leagues wide; woodland 5 leagues long and 1 league wide. 3 cobs; 30 pigs; 250 sheep; 44 goats.

 

This extended manor covers a large part of East Dorset (perhaps as much as 45,000 acres), and presumably formed the core of the future Kingston Lacy Estate. However, within the region described, there are not enough other known mills to make it certain that Whitemill, or its predecessor, is not one of them.

 

We know that there was considerable Saxon activity in the area with a "Cyninges Tun", or King's Farm, from which Kingston Lacy is thought to take its name, in the present day woods behind Pamphill. The farm was almost certainly there to support the religious institution founded in 709AD by Cuthberga, sister to King Ine, at Wimborne. Although repeatedly rebuilt down the centuries, the site of her nunnery survives as the present day Wimborne Minster.

 

Before the Saxons, there was considerable Roman activity around Badbury Rings with the junction of several major roads. The Romans are thought to have built a town just outside the Rings which they called Vindocladia - The Place Of White Walls. Might this be an even older origin for the name Whitemill?

 

All these settlements would have needed the services of a mill, so why shouldn't it have been on the site of the present Whitemill?

 

--------------------

 

Sturminster Marshall is a village on the river Stour, four miles west of Wimborne in Dorset. The name Sturminster in fact means ‘large church on the river Stour’.

 

The first church was built in Norman times (12th century) and during the 13th & 14th centuries additions and improvements were made. There was little further work until 1802 when the tower fell down and was rebuilt. A restoration took place in 1859-60. The registers of the Church of St Mary the Virgin date from 1563.

OM PARVAT

Om Parvat (also Adi Kailash, Little Kailash, Jonglingkong Peak,Baba Kailash, chhota Kailash)[3] is a mountain in the Himalayanmountain range, lying in the Darchula district of western Nepal and inPithoragarh District, Uttarakhand, India. It is considered sacred by Hindusand its snow deposition pattern resembles the sacred 'OM' (ॐ). Its appearance is distinctly similar to Mount Kailash in Tibet.[4] Near Om Parvat lie Parvati Lake and Jonglingkong Lake. Jonglingkong Lake is sacred, as Mansarovar, to the Hindus. Opposite to this peak is a mountain called Parwati Muhar. The Om Parvat is the fruit of discord between India and Nepal who do not reach agreement about the border line between the two countries. The Om Parvat is currently on the Indo-Nepalese border face "Om/ॐ" in India and the back of the mountain inNepal.

This peak was attempted for the first time by an Indo-British team including Martin Moran, T. Rankin, M. Singh, S. Ward, A. Williams and R. Ausden. The climbers promised not to ascend the final 10 metres (30 ft) out of respect for the peak's holy status. However, they were stopped around 200 m (660 ft) short of the summit by very loose snow and rock conditions.[4]

The first ascent of Adi Kailash came on October 8, 2004. The team comprised Tim Woodward, Jack Pearse, Andy Perkins (UK); Jason Hubert, Martin Welch, Diarmid Hearns, Amanda George (Scotland); and Paul Zuchowski (USA). They did not ascend the final few metres, again out of respect for the sacred nature of the summit.

Om Parvat can be viewed en route to the Kailash Manasarovar Yatra from the last camp below Lipu Lekh pass at Nabhidhang. Many trekkers to Adi Kailash often make a diversion to view Om Parvat. Om Parvat and Adi Kailash or Baba Kailash are not one and the same. Om Parvat is located near Nabhi Dhang (Nepal),The Chhota Kailash is located near Sinla pass, Near Brahma Parvat.

The best view of Om Parvat which "Om" drawn by the snow is the view from the district of Pithoragarh (Uttarakhand, India), which faces the mountain and hence to the "Om". By Kailash Mansarovar Foundation Swami Bikash Giri www.sumeruparvat.com , www.naturalitem.com

  

OM

Auṃ or Oṃ, Sanskrit: ॐ) is a sacred sound and a spiritual icon in Indian religions. It is also a mantra in Hinduism, Buddhism, Jainism, and Sikhism.

Om is part of the iconography found in ancient and medieval era manuscripts, temples, monasteries and spiritual retreats in Hinduism, Buddhism, and Jainism. The symbol has a spiritual meaning in all Indian dharmas, but the meaning and connotations of Om vary between the diverse schools within and across the various traditions.

In Hinduism, Om is one of the most important spiritual symbols (pratima). It refers to Atman (soul, self within) andBrahman (ultimate reality, entirety of the universe, truth, divine, supreme spirit, cosmic principles, knowledge). The syllable is often found at the beginning and the end of chapters in the Vedas, the Upanishads, and other Hindu texts. It is a sacred spiritual incantation made before and during the recitation of spiritual texts, during puja and private prayers, in ceremonies of rites of passages (sanskara) such as weddings, and sometimes during meditative and spiritual activities such as Yoga.

Vedic literature

The syllable "Om" is described with various meanings in the Vedas and different early Upanishads.[19] The meanings include "the sacred sound, the Yes!, the Vedas, the Udgitha (song of the universe), the infinite, the all encompassing, the whole world, the truth, the ultimate reality, the finest essence, the cause of the Universe, the essence of life, theBrahman, the Atman, the vehicle of deepest knowledge, and Self-knowledge".

Vedas

The chapters in Vedas, and numerous hymns, chants and benedictions therein use the syllable Om. The Gayatri mantra from the Rig Veda, for example, begins with Om. The mantra is extracted from the 10th verse of Hymn 62 in Book III of the Rig Veda.These recitations continue to be in use, and major incantations and ceremonial functions begin and end with Om.

ॐ भूर्भुवस्व: |

तत्सवितुर्वरेण्यम् |

भर्गो देवस्य धीमहि |

धियो यो न: प्रचोदयात् ||

 

Om. Earth, atmosphere, heaven.

Let us think on that desirable splendour

of Savitr, the Inspirer. May he stimulate

us to insightful thoughts.

Om is a common symbol found in the ancient texts of Hinduism, such as in the first line of Rig veda (top), as well as a icon in temples and spiritual retreats.

The Chandogya Upanishad is one of the oldest Upanishads of Hinduism. It opens with the recommendation that "let a man meditate on Om". It calls the syllable Om as udgitha (उद्गीथ, song, chant), and asserts that the significance of the syllable is thus: the essence of all beings is earth, the essence of earth is water, the essence of water are the plants, the essence of plants is man, the essence of man is speech, the essence of speech is the Rig Veda, the essence of the Rig Veda is the Sama Veda, and the essence of Sama Veda is the udgitha (song, Om).

Rik (ऋच्, Ṛc) is speech, states the text, and Sāman (सामन्) is breath; they are pairs, and because they have love and desire for each other, speech and breath find themselves together and mate to produce song. The highest song is Om, asserts section 1.1 of Chandogya Upanishad. It is the symbol of awe, of reverence, of threefold knowledge because Adhvaryu invokes it, the Hotr recites it, and Udgatr sings it.

The second volume of the first chapter continues its discussion of syllable Om, explaining its use as a struggle between Devas (gods) and Asuras (demons). Max Muller states that this struggle between gods and demons is considered allegorical by ancient Indian scholars, as good and evil inclinations within man, respectively. The legend in section 1.2 of Chandogya Upanishad states that gods took the Udgitha (song of Om) unto themselves, thinking, "with this [song] we shall overcome the demons". The syllable Om is thus implied as that which inspires the good inclinations within each person.

Chandogya Upanishad's exposition of syllable Om in its opening chapter combines etymological speculations, symbolism, metric structure and philosophical themes. In the second chapter of the Chandogya Upanishad, the meaning and significance of Om evolves into a philosophical discourse, such as in section 2.10 where Om is linked to the Highest Self, and section 2.23 where the text asserts Om is the essence of three forms of knowledge, Om is Brahman and "Om is all this [observed world]".

Katha Upanishad

The Katha Upanishad is the legendary story of a little boy, Nachiketa – the son of sage Vajasravasa, who meetsYama – the Indian deity of death. Their conversation evolves to a discussion of the nature of man, knowledge,Atman (Soul, Self) and moksha (liberation). In section 1.2, Katha Upanishad characterizes Knowledge/Wisdom as the pursuit of good, and Ignorance/Delusion as the pursuit of pleasant, that the essence of Veda is make man liberated and free, look past what has happened and what has not happened, free from the past and the future, beyond good and evil, and one word for this essence is the word Om.

The word which all the Vedas proclaim,

That which is expressed in every Tapas (penance, austerity, meditation),

That for which they live the life of a Brahmacharin,

Understand that word in its essence: Om! that is the word.

Yes, this syllable is Brahman,

This syllable is the highest.

He who knows that syllable,

Whatever he desires, is his.

— Katha Upanishad,

Maitri Upanishad

The Maitrayaniya Upanishad in sixth Prapathakas (lesson) discusses the meaning and significance of Om. The text asserts that Om represents Brahman-Atman. The three roots of the syllable, states the Maitri Upanishad, are A + U + M. The sound is the body of Soul, and it repeatedly manifests in three: as gender-endowed body - feminine, masculine, neuter; as light-endowed body - Agni, Vayu and Aditya; as deity-endowed body - Brahma, Rudra and Vishnu; as mouth-endowed body - Garhapatya, Dakshinagni and Ahavaniya; as knowledge-endowed body - Rig, Saman and Yajur; as world-endowed body - Bhūr, Bhuvaḥ and Svaḥ; as time-endowed body - Past, Present and Future; as heat-endowed body - Breath, Fire and Sun; as growth-endowed body - Food, Water and Moon; as thought-endowed body - intellect, mind and pysche. Brahman exists in two forms - the material form, and the immaterial formless. The material form is changing, unreal. The immaterial formless isn't changing, real. The immortal formless is truth, the truth is the Brahman, the Brahman is the light, the light is the Sun which is the syllable Om as the Self.

The world is Om, its light is Sun, and the Sun is also the light of the syllable Om, asserts the Upanishad. Meditating on Om, is acknowledging and meditating on the Brahman-Atman (Soul, Self).

Mundaka Upanishad

The Mundaka Upanishad in the second Mundakam (part), suggests the means to knowing the Self and the Brahman to be meditation, self-reflection and introspection, that can be aided by the symbol Om.

That which is flaming, which is subtler than the subtle,

on which the worlds are set, and their inhabitants –

That is the indestructible Brahman. It is life, it is speech, it is mind. That is the real. It is immortal.

It is a mark to be penetrated. Penetrate It, my friend.

 

Taking as a bow the great weapon of the Upanishad,

one should put upon it an arrow sharpened by meditation,

Stretching it with a thought directed to the essence of That,

Penetrate that Imperishable as the mark, my friend.

 

Om is the bow, the arrow is the Soul, Brahman the mark,

By the undistracted man is It to be penetrated,

One should come to be in It,

as the arrow becomes one with the mark.

— Mundaka Upanishad, 2.2.2 - 2.2.4

Adi Shankara, in his review of the Mundaka Upanishad, states Om as a symbolism for Atman (soul, self).

Mandukya Upanishad

The Mandukya Upanishad opens by declaring, "Om!, this syllable is this whole world". Thereafter it presents various explanations and theories on what it means and signifies. This discussion is built on a structure of "four fourths" or "fourfold", derived from A + U + M + "silence" (or without an element).

Aum as all states of time

In verse 1, the Upanishad states that time is threefold: the past, the present and the future, that these three are "Aum". The four fourth of time is that which transcends time, that too is "Aum" expressed.

Aum as all states of Atman

In verse 2, states the Upanishad, everything is Brahman, but Brahman is Atman (the Soul, Self), and that the Atman is fourfold. Johnston summarizes these four states of Self, respectively, as seeking the physical, seeking inner thought, seeking the causes and spiritual consciousness, and the fourth state is realizing oneness with the Self, the Eternal.

Aum as all states of consciousness

In verses 3 to 6, the Mandukya Upanishad enumerates four states of consciousness: wakeful, dream, deep sleep and the state of ekatma (being one with Self, the oneness of Self). These four are A + U + M + "without an element" respectively.

Aum as all of knowledge

In verses 9 to 12, the Mandukya Upanishad enumerates fourfold etymological roots of the syllable "Aum". It states that the first element of "Aum" is A, which is from Apti (obtaining, reaching) or from Adimatva (being first). The second element is U, which is from Utkarsa (exaltation) or from Ubhayatva(intermediateness). The third element is M, from Miti (erecting, constructing) or from Mi Minati, or apīti (annihilation). The fourth is without an element, without development, beyond the expanse of universe. In this way, states the Upanishad, the syllable Om is indeed the Atman (the self).

Shvetashvatara Upanishad

The Shvetashvatara Upanishad, in verses 1.14 to 1.16, suggests meditating with the help of syllable Om, where one's perishable body is like one fuel-stick and the syllable Om is the second fuel-stick, which with discipline and diligent rubbing of the sticks unleashes the concealed fire of thought and awareness within. Such knowledge, asserts the Upanishad, is the goal of Upanishads. The text asserts that Om is a tool of meditation empowering one to know the God within oneself, to realize one's Atman (Soul, Self).

Epics

The Bhagavad Gita, in the Epic Mahabharata, mentions the meaning and significance of Om in several verses. For example, Fowler notes that verse 9.17 of the Bhagavad Gita synthesizes the competing dualistic and monist streams of thought in Hinduism, by using "Om which is the symbol for the indescribable, impersonal Brahman".

I am the Father of this world, Mother, Ordainer, Grandfather, the Thing to be known, the Purifier, the syllable Om, Rik, Saman and also Yajus.

— Krishna to Arjuna, Bhagavad Gita 9.17,

The significance of the sacred syllable in the Hindu traditions, is similarly highlighted in various of its verses, such as verse 17.24 where the importance of Omduring prayers, charity and meditative practices is explained as follows,

Therefore, uttering Om, the acts of yajna (fire ritual), dāna (charity) and tapas (austerity) as enjoined in the scriptures, are always begun by those who study the Brahman.

— Bhagavad Gita

Yoga Sutra

The aphoristic verse 1.27 of Pantanjali's Yogasutra links Om to Yoga practice, as follows,

तस्य वाचकः प्रणवः ॥२७॥

His word is Om.

— Yogasutra 1.27,

Johnston states this verse highlights the importance of Om in the meditative practice of Yoga, where it symbolizes three worlds in the Soul; the three times – past, present and future eternity, the three divine powers – creation, preservation and transformation in one Being; and three essences in one Spirit – immortality, omniscience and joy. It is, asserts Johnston, a symbol for the perfected Spiritual Man (his emphasis). BY KAILASH MANSAROVAR FOUNDATION SWAMI BIKASH GIRI www.sumeruparvat.com , www.naturalitem.com

  

Harlem, Manhattan, New York City, New York, United States

 

History of Harlem 1658-1920s'

 

Harlem, originally called Nieuw Haarlem, takes its name from the Dutch city of Haarlem. The first permanent non-native settlement in Manhattan's northern region, the village was established in 1658 by Gov. Peter Stuyvesant about ten miles north of New Amsterdam along the "Harlem Road" (Boston Post Road), a Lenape Indian trail widened by the enslaved black workers of the Dutch West India Company. Following the English takeover in 1664, the Harlem village ranked with New York (formerly New Amsterdam) as the second largest European immigrant community on Manhattan Island. From the colonial period through the nineteenth century the distance from lower Manhattan to Harlem - a three- to four-hour joumey by horse-drawn carnage -- shaped the region's development and prosperity as a fanning community of large estates, owned by some of New York's early wealthy families and labored upon by the city's black population.

 

Harlem suffered economic decline in the 1830s when many of the great farms failed and estales were sold at public auction. The area attracted those who sought cheap property and housing, including speculators and many poor immigrants who made homes in scattered shantytowns. The New York & Harlem Railroad was completed in 1837, but service was poor and unreliable Residential development in Harlem proceeded at a slow pace.

 

As the population of New York increased after the Civil War, development spread more rapidly. By 1881 three lines of the elevated railroad along Second, Third and Eighth Avenues opened new neighborhoods. In 1885, the introduction of electric cable car service on Amsterdam Avenue and along 125th Street made Harlem even more accessible. The Harlem Opera House was inaugurated in 1889 and new buildings were constructed, lining the newly paved avenues and streets. Elegant homes, such as the King Model Houses built in 1891 along 138th and 139th Streets (later known as Striver's Row, located in the St. Nicholas Historic District), helped establish Harlem as a fashionable community.

 

The character of Harlem again changed dramatically during the early years of the twentieth century. A proposed subway route to Harlem in the late 1890s ignited a new round of real estate speculation, leading to highly inflated market values. Many new residential buildings were constructed; however, excessive vacancies forced a collapse in the Harlem real estate market prior to the completion of the subway. Taking advantage of the deflated real estate market was Philip Payton, a black realtor who founded the Afro-American Realty Company in 1904. Promoting easy access to Harlem via the new West Side subway (I.R.T.) to 145th Street, Payton negotiated leases on white-owned properties and rented them to blacks.

 

Despite the fact that they were charged higher rents than were whites, New York's black middle class — long denied access to "better" neighborhoods -- seized the opportunity for decent new comfortable housing and moved uptown. In 1906, the demolition of homes in the Tenderloin District, a predominantly black neighborhood near 34th Street, for the construction of Pennsylvania Station uprooted hundreds of families, sending them north to Harlem where good housing was plentiful and affordable. Soon black immigrants from the Caribbean and the American South joined the migration to Harlem. By 1914, most of the major black churches which were once located in lower Manhattan and midtown had moved northward along with their congregations. By 1925, New York City's black population was over 250,000 and most lived in Harlem.

 

On July 26, 1820, led by Varick, all but sixty-one of Zion's 751 members voted formally to withdraw altogether from the white "Mother" Methodist Church denomination and form a separate "conference" of African Methodist Episcopal Zion Churches. Within a decade, more than a dozen affiliate Zion churches were formed in Pennsylvania, Rhode Island, Connecticut, and also Canada. In 1822, a branch, called "little Zion," was founded in Harlem to serve the local black population, and the founding church at Leonard Street began to be known as "Mother" Zion. The present name of the church was officially approved in 1848.

 

Early nineteenth-century Zion Church history was characterized by outspoken activism in the abolitionist movement,window and some of the most famous names in the struggle against slavery were members of the A.M.E. Zion denomination. Sojourner Truth, bom a slave in New York State and freed upon the state's Emancipation Day, July 4, 1827, was a member of Mother Zion, speaking often at the Leonard Street pulpit against human bondage. Nationally, the A.M.E. Zion Church Conference became popularly known as the "Freedom church." Harriet Tubman, a champion of the Underground Railroad, and abolitionist leader Frederick Douglass were both Zion Conference members, Douglass being a pastor of the A.M.E. Zion Church in Rochester, N.Y. Many Zion Conference churches were part of the network of Underground Railroad "stations," including Mother Zion.

 

After 1827, Mother Zion's location in a "free state" did not prevent the church from being attacked by local anti-abolitionist forces. In the aftermath of a three-day riot by a gang of anti-black demonstrators that left several windows smashed at Mother Zion, and five other black and white churches attacked and set ablaze, the Evening Pasf editorialized on July 12, 1834, that the assaults were a "disgrace.'

 

At the church's fiftieth anniversary (1846), ninety-nine churches located in the United States, Canada, and Caribbean were members of the Zion Conference of Churches. By the advent of the Civil War, "Old Zion," as the originating church was often called, was also known as the "'Mother' of African Churches."

 

By the conclusion of the Civil War, New York City's black population, always at the outermost edge of the city's expansion northward from lower Manhattan, was pushed further uptown. Mother Zion moved also, selling its valuable one-half block lot at Leonard Street in 1864 for $90,000 and purchasing an existing church edifice from the Dutch Reformed Church at West 10th and Bleecker Streets for $45,000; this was Zion's third home until 1904 (the building is no longer extant). During the late nineteenth century, termed the "The Flourishing Period" in a publication commemorating Mother Zion's 100th anniversary (1896), the Zion Conference of Churches had spread throughout the newly free black population of four million ex-slaves in the South, as well as to African and Caribbean countries. At the century's end, Zion's worldwide membership claimed nearly half a million members."

 

Meanwhile, as the twentieth century dawned, the European immigrant population grew even more, pushing the segregated black population further uptown. In 1904, Mother Zion was "pushed" further than ever before in its 108-year history, settling on a new plot of land on the Upper West Side where it constructed the fourth

 

"Mother" church at Columbus Avenue and West 89th Street (later demolished). However, by then, the attraction of northern Manhattan for African-Americans was so great that within ten years the church was forced to follow its own migrating congregation to Harlem. In 1914, Mother Zion purchased its fifth home, a former Episcopal church on West 136th Street, between Lenox and Seventh Avenues.'* And, during the pastorate of the Reverend James Walter Brown (tenure 1912-1936), Mother Zion moved in 1925 for a third time in the twentieth century to the church's sixth and present location at 137th Street.

 

On Monday, Sept. 21, 1925, the New York Times reported, "more than 7,000 negroes attended the opening yesterday of the new $450,000 church of the Mother African Methodist Episcopal Congregation at 140-146 West 137th Street." Mother Zion, which at the time claimed 3,000 members, had moved once more, continued the "each time moving further uptown with the negro colony.

 

The New Church Building and Its Architect

 

In 1914, when Mother Zion moved to Harlem, the black population of that community was centered on the streets of the West 130s, between Fifth and Eighth avenues. Not just Mother Zion, but others of New York's most prominent African-American churches followed their congregants to Harlem and opened new churches in the heart of this new black settlement. Among the prestigious congregations that moved to the area were St. Philip's Episcopal Church which erected a new building on West 134th Street between Seventh and Eighth avenues in 1910-11, and Abyssinian Baptist Church which moved to West 138th Street between Lenox and Seventh avenues in 1923.

 

In addition to the historic black churches that moved to Harlem, new congregations were founded in the community. Both the old and new congregations grew rapidly in Harlem and, as the number of congregants increased, larger sanctuaries were needed. As Mother Zion had done in 1914, many of the congregations purchased the imposing church buildings thai had been erected in the late nineteenth century by white congregations, but were being abandoned by those organizations as their members fled from Harlem."

 

In the early 1920s, Mother Zion purchased three buildings (a pair of small three-story rowhouses and a one-story frame building) on West 137th Street, immediately north of its 136th Street church. These buildings were demolished and architect George W. Foster, Jr., was commissioned to design a new church buiiding.'^ George Washington Foster, Jr. (1866-1923) was one of the first professional black architects registered in the United States and one of only 59 black architects (of a total of 16,613 architects) recorded in the 1910 United States census.'^

 

Very little about Foster's early life and career can be stated with certainty. His descendants believe that he was bom in Newark, New Jersey, the son of a carriage striper.^ Foster is said to have studied architecture at Cooper Union in New York in the late 1880s.He is then believed to have worked for some years as a draftsman in the office of Henry Hardenbergh, one of New York City's leading late nineteenth-century architects.

 

During that period, the Hardenbergh office was responsible for the design of such prominent buildings as the Waldorf (1890-93) and Astoria (1896) hotels on Fifth Avenue between 33rd and 34th streets (both demolished), the American Fine Arts Society Building (1891-92) on West 57th Street, the John Wolfe Building (1894-95; demolished) on Maiden Lane, and the Manhattan Hotel (1895-96; demolished) on East 42nd Street. He is also said to have worked, in 1903, for Daniel Bumham & Co. on the Flatiron Building.

 

Early in the twentieth century Foster apparently established his own architectural practice in New Jersey. In 1902, he moved into a house of his own design at 102 Colony Avenue in Park Ridge. In 1908, when New Jersey began registering architects, Foster became one of two black men to be so registered Foster was registered in New York in 1916.

 

From about 1908 to about 1915, Foster was in partnership with Vertner Tandy. Tandy, who was nineteen years younger than Foster, received his architectural degree at Cornell in 1907; he is generally considered to be the first black architect registered in New York Stated The most important building designed by the firm of Tandy & Foster was the neo-Gothic style St. Philip's Episcopal Church (1910-11) on West 134th Street. After the partnership with Tandy ended, Foster continued to work independently* Mother A.M.E. Zion Church was the most important commission of Foster's late career. Sadly, he died shortly after the design was completed.

 

For Mother A.M.E. Zion Church, Foster designed an impressive church building in the neo-Gothic style. The choice of a Gothic-inspired design reflects the popularity of this mode for early twentieth-century church design in America. In the mid-nineteenth century, many Protestant denominations in America had rejected the Gothic and its associations with Roman Catholic and Episcopal doctrine, in favor of designs based on Romanesque precedents. However, by the turn of the century, the popularity of the Romanesque Revival had waned and most Christian denominations returned to an exploration of the Gothic.^ Architects such as Ralph Adams Cram and Henry Vaughan promoted a return to the use of medieval design by all Christian denominations as the architectural means of reflecting a return to universal Christian values.

 

The new Gothic-inspired buildings, often referred to as neo-Gothic in style, adopted modem construction techniques, but incorporated traditional Gothic features modeled on forms found on twelfth- and thirteenth-century European churches and cathedrals. In New York City, among the many extant examples of churches in the neo-Gothic style erected by Protestant denominations are the Washington Heights Baptist Church (now Convent Avenue Baptist Church, Lamb & Rich, 1897-99) on the comer of Convent Avenue and West 145th Street; St. James Presbyterian Church (Ludlow & Valentine, 1904) on the comer of St. Nicholas Avenue and West 141st Street; South Reformed Church (now Park Avenue Christian Church, Cram, Goodhue & Ferguson, 1911) on Park Avenue and East 85th Street; the Park Avenue Baptist Church (now Central Presbyterian Church, Henry C. Pelton and Allen & Collens, 1920-22); the Abyssinian Baptist Church (Charles W. Bolton & Son, 1922-23); and Mother Zion.

 

Although these neo-Gothic Protestant churches are designed with traditional architectural detail, they are not always laid out with a traditional cross plan with a nave intersected by transepts and a deep chancel. Many of these churches retain the auditorium plan that became popular for Protestant churches (other than Episcopalian) in the mid-nineteenth century. In this type of plan, seats are arranged in arcs as in a theater; the focal point of the interior is the pulpit which is raised on a shallow platform.

 

This seating arrangement permitted all members of the congregation to see and hear the preacher, an indication of the central role played by the minister and the importance of the sermon in the service. Mother Zion is one of many Protestant churches erected in the first decades of the twentieth century with a street elevation in the neo-Gothic style and an auditorium plan. Since the sanctuary at Mother Zion is relatively shallow, the auditorium plan is somewhat modest. The auditorium has a central aisle and two side aisles, with the seats arranged in a subtle arc. Above the main floor of the sanctuary is a curving balcony.

 

The Contemporary Role of Mother A.M.E. Zion Church 1925-1993

 

In the late 1920s, economic and social conditions changed for the worse in Harlem.^ The demand for more housing continued; however, high rents for existing living spaces led to the subdivision of single-family homes into boarding houses and single-room-occupancy residences. Building ownership changed often and upkeep declined steadily. Thousands of residents who had been attracted to Harlem to enjoy a better life — "ordinary, hardworking people," as author and resident James Weldon Johnson wrote in 1930 — were soon struggling in the Depression. Unemployment and crime rose swiftly.

 

The Reverend James W. Brown, who served Zion between 1912 and 1936 both at 89th Street and in Harlem, is remembered for his many sermons against the emerging social "evils" which seemed to overtake Zion's Central Harlem community The pastor preached with frustration against crime, gambling, pool-playing, "improper" dancing, and alcohol abuse. Mother Zion's prominence as a leading religious and social institution continued. Brown and his successor, Dr. Benjamin C. Robeson, who served until 1963, appealed also to influential and notable Harlem citizens. Robeson's civil rights crusade attracted Langston Hughes, W.B.B. DuBois, Marion Anderson, Roland Hayes, and Joe Louis. Often, the Zion pulpit was a platform for the social and political activism of the pastor's more famous brother, Paul Robeson.

 

At Mother Zion's 150-year sesquicentennial (1946), two weeks of daily celebrations attracted national attention. A one thousand voice choir was assembled and a parade drew thousands of participants along Seventh Avenue. Commemorative events were held at several locations. New York Gov. Thomas E. Dewey addressed church members at Carnegie Hall, and at Madison Square Garden, congratulatory speeches were made by Mary McLeod Bethune and Congressman Adam Clayton Powell, Jr. (who was also the minister at neighboring Abyssinian Baptist Church). A Mother Zion delegation was also received at the White House by President Harry S. Truman.^

 

Harlem's economic and social downslide continued into the 1950s and '60s. Under the tutelage of the Reverend George W. McMurray, who took up the pastorate in 1963, the church began a sustained program of economic and social revival. In 1972, the James Varick Community Center, constructed on the site of the former church building on 136th Street, was completed at a cost of $1. 6 million. The center makes complete use of its four floors of facilities, from the full service kitchen and basketball courts in the basement to the rooftop (rubber matted) playground for children.

 

Through the Varick Center, Mother Zion administers day care, daily after-school youth programs, a relocation and education program for formerly homeless women, and mental health services and youth counseling under the auspices of the Graham-Windham Family Services Center. Today, a single-page handout to church visitors describes Mother Zion's Seven Day Ministry and Outreach Program as "continuing in the tradition of the founding fathers who sought to address not only the spiritual needs of their members, but their temporal needs as well. "3* Dr. Alvin T. Durant came to Mother Zion from East Chicago, Indiana, as the pastor on July 4, 1993.

 

Building Description

 

Mother A.M.E. Zion Church is a symmetrically designed building set on a smooth granite base above which rises a facade of rough blocks of gray stone laid in random ashlar; the building is trimmed with white terra cotta. ^ The building is set at the lot line and stretches for the entire length of its ninety-five-foot wide lot. To either side of a tall, wide central gable are pairs of narrow buttressed wings that step down from the height of the gable.

 

The openness of the central gabled section, which is pierced by a large pointed-arched window and a triple-arched entrance portico, contrasts with the austerity of the stone wings with modest window and door openings.

 

The central gabled section is the focal point of the church design. With its entrance porch and large window, this is the most ornate portion of the building. The church is entered through a shallow projecting terra-cotta entrance portico that is pierced by three pointed-arch entrances. Each entrance is reached by a short flight of granite stairs and is flanked by granite wing walls. Within each arch is a pair of multi-paneled wooden doors with Gothic-style hardware and a pointed-arch transom divided vertically into seven lights.

 

The spandrel panels of each entrance arch are ornamented with quatrefoils and the entire triple-arched ensemble is set below a long drip lintel. Above the lintel are a series of blind pointed arches with shield embellishments. The roofline of the porch is crenellated; the crenellated roofline has a projecting cap molding.

 

Above the entrance portico, the facade is pierced by a large pointed-arch window with ornate tracery. The window is filled with stained glass. The sides of the window are marked by keyed blocks of terra cotta, while the spandrel is a large terra-cotta expanse articulated by blind pointed arches. A projecting terra-cotta beltcourse extends above the spandrel panel, marking the base of the gable's pediment. The lower portion of the pediment is faced with rock-faced stone, while the peak is faced with terra cotta ornamented with blind pointed arches. Terra-cotta foliation caps the pediment. The steep sloping peaked roof, extending behind the gable, is clad in slate.

 

The end wings, which step down as they extend from the central gable, are far more austere than the gabled central section. The end wings are visually tied to the central section by three modest projecting beltcourses. The lower beltcourse is a continuation of the cap molding on the crenellated roofline of the entrance porch. A second beltcourse extends from the base of the spandrel panel of the large central window across the inner wings.

 

The third beltcourse is the terra-cotta cap stone running along the edge of the central gable and continuing along the stepped roofline of the end wings. The gable is flanked at each side by two buttresses; similar, but shorter, buttresses flank the end wings. Each of the six buttresses has a single step with terra-cotta coping. The four inner buttresses are further ornamented by terracotta panels with blind pointed arches. All six buttresses contain triangular terra-cotta panels with blind-arched ornament and crowning finials. Terra-cotta pinnacles, embellished with crockets and bouquets, rise A-om the four inner buttresses.

 

Each end wing has only one opening, located at or near the base. The inner wings are articulated by single pointed-arched openings set slightly above the base of the building. Each opening is divided into two windows; the openings have keyed terra-cotta enframements. Each end wing has a pointed-arched, street-level entrance with a wooden door and terra-cotta enframement.

 

To either side of the end buttresses on the front facade is a small stepped buttress that visually supports the comer of the side elevations and separates the church building from the apartment houses located to the east and west.

 

The Mother Zion Legacy in Today's Church

 

Upon entering the church, the recognition of Mother Zion's almost two-hundred year history is immediate. Exhibited in the vestibule are several of the church's historic plaques and mementos. High on the narthex walls are two large white marble tablets, dating from the nineteenth century, commemorating the founding church leaders and the first church edifice erected in 1800. On the walls of the spacious 1,000-seat sanctuary hang the portraits of the twenty-eight pastors who span the church's history. In the church basement a "Children's Chapel," seating one hundred, displays the wooden pulpit that served the Greenwich Village congregation on Bleecker Street.

 

In the church's administrative office is preserved the cornerstone of the 136th Street church. Beneath the sanctuary, entombed in a crypt, are the remains of James Varick, Mother Zion's first bishop. Buried in 1827 at the Colored Union Cemetery in New Windsor, N. Y., Varick's remains were moved and reinterred in 1926 shortly after completion of the present church.

 

- From the 1998 NYCLPC Landmark Designation Report

Varanasi, also known as Benares, or Kashi is an Indian city on the banks of the Ganga in Uttar Pradesh, 320 kilometres south-east of the state capital, Lucknow. It is the holiest of the seven sacred cities (Sapta Puri) in Hinduism, and Jainism, and played an important role in the development of Buddhism. Some Hindus believe that death at Varanasi brings salvation. It is one of the oldest continuously inhabited cities in the world. Varanasi is also known as the favourite city of the Hindu deity Lord Shiva as it has been mentioned in the Rigveda that this city in older times was known as Kashi or "Shiv ki Nagri".

 

The Kashi Naresh (Maharaja of Kashi) is the chief cultural patron of Varanasi, and an essential part of all religious celebrations. The culture of Varanasi is closely associated with the Ganges. The city has been a cultural centre of North India for several thousand years, and has a history that is older than most of the major world religions. The Benares Gharana form of Hindustani classical music was developed in Varanasi, and many prominent Indian philosophers, poets, writers, and musicians live or have lived in Varanasi. Gautama Buddha gave his first sermon at Sarnath, located near Varanasi.

 

Varanasi is the spiritual capital of India. It is often referred to as "the holy city of India", "the religious capital of India", "the city of Shiva", and "the city of learning". Scholarly books have been written in the city, including the Ramcharitmanas of Tulsidas. Today, there is a temple of his namesake in the city, the Tulsi Manas Mandir. The current temples and religious institutions in the city are dated to the 18th century. One of the largest residential universities of Asia, the Banaras Hindu University (BHU), is located here.

 

ETYMOLOGY

The name Varanasi possibly originates from the names of the two rivers: Varuna, still flowing in Varanasi, and Asi, a small stream near Assi Ghat. The old city does lie on the north shores of Ganges River bounded by its two tributaries Varuna and Asi. Another speculation is that the city derives its name from the river Varuna, which was called Varanasi in olden times. This is generally disregarded by historians. Through the ages, Varanasi has been known by many names including Kāśī or Kashi (used by pilgrims dating from Buddha's days), Kāśikā (the shining one), Avimukta ("never forsaken" by Shiva), Ānandavana (the forest of bliss), and Rudravāsa (the place where Rudra/Śiva resides).

 

In the Rigveda, the city is referred to as Kāśī or Kashi, the luminous city as an eminent seat of learning. The name Kāśī is also mentioned in the Skanda Purana. In one verse, Shiva says, "The three worlds form one city of mine, and Kāśī is my royal palace therein." The name Kashi may be translated as "City of Light".

 

HISTORY

According to legend, Varanasi was founded by the God Shiva. The Pandavas, the heroes of the Hindu epic Mahabharata are also stated to have visited the city in search of Shiva to atone for their sins of fratricide and Brāhmanahatya that they had committed during the climactic Kurukshetra war. It is regarded as one of seven holy cities which can provide Moksha:

 

The earliest known archaeological evidence suggests that settlement around Varanasi in the Ganga valley (the seat of Vedic religion and philosophy) began in the 11th or 12th century BC, placing it among the world's oldest continually inhabited cities. These archaeological remains suggest that the Varanasi area was populated by Vedic people. However, the Atharvaveda (the oldest known text referencing the city), which dates to approximately the same period, suggests that the area was populated by indigenous tribes. It is possible that archaeological evidence of these previous inhabitants has yet to be discovered. Recent excavations at Aktha and Ramnagar, two sites very near to Varanasi, show them to be from 1800 BC, suggesting Varanasi started to be inhabited by that time too. Varanasi was also home to Parshva, the 23rd Jain Tirthankara and the earliest Tirthankara accepted as a historical figure in the 8th century BC.

 

Varanasi grew as an important industrial centre, famous for its muslin and silk fabrics, perfumes, ivory works, and sculpture. During the time of Gautama Buddha (born circa 567 BC), Varanasi was the capital of the Kingdom of Kashi. Buddha is believed to have founded Buddhism here around 528 BC when he gave his first sermon, "Turning the Wheel of Law", at nearby Sarnath. The celebrated Chinese traveller Xuanzang, who visited the city around 635 AD, attested that the city was a centre of religious and artistic activities, and that it extended for about 5 kilometres along the western bank of the Ganges. When Xuanzang, also known as Hiuen Tsiang, visited Varanasi in the 7th century, he named it "Polonisse" and wrote that the city had some 30 temples with about 30 monks. The city's religious importance continued to grow in the 8th century, when Adi Shankara established the worship of Shiva as an official sect of Varanasi.

 

In ancient times, Varanasi was connected by a road starting from Taxila and ending at Pataliputra during the Mauryan Empire. In 1194, the city succumbed to Turkish Muslim rule under Qutb-ud-din Aibak, who ordered the destruction of some one thousand temples in the city. The city went into decline over some three centuries of Muslim occupation, although new temples were erected in the 13th century after the Afghan invasion. Feroz Shah ordered further destruction of Hindu temples in the Varanasi area in 1376. The Afghan ruler Sikander Lodi continued the suppression of Hinduism in the city and destroyed most of the remaining older temples in 1496. Despite the Muslim rule, Varanasi remained the centre of activity for intellectuals and theologians during the Middle Ages, which further contributed to its reputation as a cultural centre of religion and education. Several major figures of the Bhakti movement were born in Varanasi, including Kabir who was born here in 1389 and hailed as "the most outstanding of the saint-poets of Bhakti cult (devotion) and mysticism of 15th-Century India"; and Ravidas, a 15th-century socio-religious reformer, mystic, poet, traveller, and spiritual figure, who was born and lived in the city and employed in the tannery industry. Similarly, numerous eminent scholars and preachers visited the city from across India and south Asia. Guru Nanak Dev visited Varanasi for Shivratri in 1507, a trip that played a large role in the founding of Sikhism.

 

In the 16th century, Varanasi experienced a cultural revival under the Muslim Mughal emperor Akbar who invested in the city, and built two large temples dedicated to Shiva and Vishnu. The Raja of Poona established the Annapurnamandir and the 200 metres Akbari Bridge was also completed during this period. The earliest tourists began arriving in the city during the 16th century. In 1665, the French traveller Jean Baptiste Tavernier described the architectural beauty of the Vindu Madhava temple on the side of the Ganges. The road infrastructure was also improved during this period and extended from Kolkata to Peshawar by Emperor Sher Shah Suri; later during the British Raj it came to be known as the famous Grand Trunk Road. In 1656, emperor Aurangzeb ordered the destruction of many temples and the building of mosques, causing the city to experience a temporary setback. However, after Aurangazeb's death, most of India was ruled by a confederacy of pro-Hindu kings. Much of modern Varanasi was built during this time by the Rajput and Maratha kings, especially during the 18th century, and most of the important buildings in the city today date to this period. The kings continued to be important through much of the British rule (1775–1947 AD), including the Maharaja of Benares, or Kashi Naresh. The kingdom of Benares was given official status by the Mughals in 1737, and continued as a dynasty-governed area until Indian independence in 1947, during the reign of Dr. Vibhuti Narayan Singh. In the 18th century, Muhammad Shah ordered the construction of an observatory on the Ganges, attached to Man Mandir Ghat, designed to discover imperfections in the calendar in order to revise existing astronomical tables. Tourism in the city began to flourish in the 18th century. In 1791, under the rule of the British Governor-General Warren Hastings, Jonathan Duncan founded a Sanskrit College in Varanasi. In 1867, the establishment of the Varanasi Municipal Board led to significant improvements in the city.

 

In 1897, Mark Twain, the renowned Indophile, said of Varanasi, "Benares is older than history, older than tradition, older even than legend, and looks twice as old as all of them put together." In 1910, the British made Varanasi a new Indian state, with Ramanagar as its headquarters but with no jurisdiction over the city of Varanasi itself. Kashi Naresh still resides in the Ramnagar Fort which is situated to the east of Varanasi, across the Ganges. Ramnagar Fort and its museum are the repository of the history of the kings of Varanasi. Since the 18th century, the fort has been the home of Kashi Naresh, deeply revered by the local people. He is the religious head and some devout inhabitants consider him to be the incarnation of Shiva. He is also the chief cultural patron and an essential part of all religious celebrations.

 

A massacre by British troops, of the Indian troops stationed here and of the population of the city, took place during the early stages of the Indian Rebellion of 1857. Annie Besant worked in Varanasi to promote theosophy and founded the Central Hindu College which later became a foundation for the creation of Banaras Hindu University as a secular university in 1916. Her purpose in founding the Central Hindu College in Varanasi was that she "wanted to bring men of all religions together under the ideal of brotherhood in order to promote Indian cultural values and to remove ill-will among different sections of the Indian population."

 

Varanasi was ceded to the Union of India on 15 October 1948. After the death of Dr. Vibhuti Narayan Singh in 2000, his son Anant Narayan Singh became the figurehead king, responsible for upholding the traditional duties of a Kashi Naresh.

 

MAIN SIGHTS

Varanasi's "Old City", the quarter near the banks of the Ganga river, has crowded narrow winding lanes flanked by road-side shops and scores of Hindu temples. As atmospheric as it is confusing, Varanasi's labyrinthine Old City has a rich culture, attracting many travellers and tourists. The main residential areas of Varanasi (especially for the middle and upper classes) are situated in regions far from the ghats; they are more spacious and less polluted.

 

Museums in and around Varanasi include Jantar Mantar, Sarnath Museum, Bharat Kala Bhawan and Ramnagar Fort.

 

JANTAR MANTAR

The Jantar Mantar observatory (1737) is located above the ghats on the Ganges, much above the high water level in the Ganges next to the Manmandir Ghat, near to Dasaswamedh Ghat and adjoining the palace of Raja Jai Singh of Jaipur. Compared to the observatories at Jaipur and Delhi, it is less well equipped but has a unique equatorial sundial which is functional and allows measurements to be monitored and recorded by one person.

 

RAMNAGAR FORT

The Ramnagar Fort located near the Ganges River on its eastern bank, opposite to the Tulsi Ghat, was built in the 18th century by Kashi Naresh Raja Balwant Singh with creamy chunar sandstone. It is in a typically Mughal style of architecture with carved balconies, open courtyards, and scenic pavilions. At present the fort is not in good repair. The fort and its museum are the repository of the history of the kings of Benares. It has been the home of the Kashi Naresh since the 18th century. The current king and the resident of the fort is Anant Narayan Singh who is also known as the Maharaja of Varanasi even though this royal title has been abolished since 1971. Labeled "an eccentric museum", it has a rare collection of American vintage cars, sedan chairs (bejeweled), an impressive weaponry hall and a rare astrological clock. In addition, manuscripts, especially religious writings, are housed in the Saraswati Bhawan. Also included is a precious handwritten manuscript by Goswami Tulsidas. Many books illustrated in the Mughal miniature style, with beautifully designed covers are also part of the collections. Because of its scenic location on the banks of the Ganges, it is frequently used as an outdoor shooting location for films. The film titled Banaras is one of the popular movies shot here. However, only a part of the fort is open for public viewing as the rest of the area is the residence of the Kashi Naresh and his family. It is 14 kilometres from Varanasi.

 

GHATS

Ghats are embankments made in steps of stone slabs along the river bank where pilgrims perform ritual ablutions. Ghats in Varanasi are an integral complement to the concept of divinity represented in physical, metaphysical and supernatural elements. All the ghats are locations on "the divine cosmic road", indicative of "its manifest transcendental dimension" Varanasi has at least 84 ghats. Steps in the ghats lead to the banks of River Ganges, including the Dashashwamedh Ghat, the Manikarnika Ghat, the Panchganga Ghat and the Harishchandra Ghat (where Hindus cremate their dead). Many ghats are associated with legends and several are now privately owned.

 

Many of the ghats were built when the city was under Maratha control. Marathas, Shindes (Scindias), Holkars, Bhonsles, and Peshwas stand out as patrons of present-day Varanasi. Most of the ghats are bathing ghats, while others are used as cremation sites. A morning boat ride on the Ganges across the ghats is a popular visitor attraction. The extensive stretches of ghats enhance the river front with a multitude of shrines, temples and palaces built "tier on tier above the water’s edge".

 

The Dashashwamedh Ghat is the main and probably the oldest ghat of Varansi located on the Ganges, close to the Kashi Vishwanath Temple. It is believed that Brahma created it to welcome Shiva and sacrificed ten horses during the Dasa -Ashwamedha yajna performed here. Above the ghat and close to it, there are also temples dedicated to Sulatankesvara, Brahmesvara, Varahesvara, Abhaya Vinayaka, Ganga (the Ganges), and Bandi Devi which are part of important pilgrimage journeys. A group of priests perform "Agni Pooja" (Worship to Fire) daily in the evening at this ghat as a dedication to Shiva, Ganga, Surya (Sun), Agni (Fire), and the whole universe. Special aartis are held on Tuesdays and on religious festivals.

 

The Manikarnika Ghat is the Mahasmasana (meaning: "great cremation ground") and is the primary site for Hindu cremation in the city. Adjoining the ghat, there are raised platforms that are used for death anniversary rituals. It is said that an ear-ring (Manikarnika) of Shiva or his wife Sati fell here. According to a myth related to the Tarakesvara Temple, a Shiva temple at the ghat, Shiva whispers the Taraka mantra ("Prayer of the crossing") in the ear of the dead. Fourth-century Gupta period inscriptions mention this ghat. However, the current ghat as a permanent riverside embankment was built in 1302 and has been renovated at least three times.

 

TEMPLES

Among the estimated 23000 temples in Varanasi, the most worshiped are: the Kashi Vishwanath Temple of Shiva; the Sankat Mochan Hanuman Temple; and the Durga Temple known for the band of monkeys that reside in the large trees nearby.

 

Located on the outskirts of the Ganges, the Kashi Vishwanath Temple – dedicated to Varanasi's presiding deity Shiva (Vishwanath – "Lord of the world") – is an important Hindu temple and one of the 12 Jyotirlinga Shiva temples. It is believed that a single view of Vishwanath Jyotirlinga is worth more than that of other jyotirlingas. The temple has been destroyed and rebuilt a number of times. The Gyanvapi Mosque, which is adjacent to the temple, is the original site of the temple. The temple, as it exists now, also called Golden Temple, was built in 1780 by Queen Ahilyabai Holkar of Indore. The two pinnacles of the temple are covered in gold, donated in 1839 by Ranjit Singh, the ruler of the Punjab and the remaining dome is also planned to be gold plated by the Ministry of Culture & Religious Affairs of Uttar Pradesh. On 28 January 1983, the temple was taken over by the government of Uttar Pradesh and its management was transferred to a trust with then Kashi Naresh, Vibhuti Narayan Singh, as president and an executive committee with a Divisional Commissioner as chairman. Numerous rituals, prayers and aratis are held daily, starting from 2:30 am till 11:00 pm.

 

The Sankat Mochan Hanuman Temple is one of the sacred temples of the Hindu god Hanuman situated by the Assi River, on the way to the Durga and New Vishwanath temples within the Banaras Hindu University campus. The present temple structure was built in early 1900s by the educationist and freedom fighter, Pandit Madan Mohan Malviya, the founder of Banaras Hindu University. It is believed the temple was built on the very spot where the medieval Hindu saint Tulsidas had a vision of Hanuman. Thousands flock to the temple on Tuesdays and Saturdays, weekdays associated with Hanuman. On 7 March 2006, in a terrorist attack one of the three explosions hit the temple while the Aarti was in progress when numerous devotees and people attending a wedding were present and many were injured. However, normal worship was resumed the next day with devotees visiting the temple and reciting hymns of Hanuman Chalisa (authored by Tulidas) and Sundarkand (a booklet of these hymns is provided free of charge in the temple). After the terrorist incident, a permanent police post was set up inside the temple.

 

There are two temples named "Durga" in Varanasi, Durga Mandir (built about 500 years ago), and Durga Kund (built in the 18th century). Thousands of Hindu devotees visit Durga Kund during Navratri to worship the goddess Durga. The temple, built in Nagara architectural style, has multi-tiered spires and is stained red with ochre, representing the red colour of Durga. The building has a rectangular tank of water called the Durga Kund ("Kund" meaning a pond or pool). Every year on the occasion of Nag Panchami, the act of depicting the god Vishnu reclining on the serpent Shesha is recreated in the Kund.

 

While the Annapurna Temple, located close to the Kashi Vishwanath temple, is dedicated to Annapurna, the goddess of food, the Sankatha Temple close to the Sindhia Ghat is dedicated to Sankatha, the goddess of remedy. The Sankatha temple has a large sculpture of a lion and a nine temple cluster dedicated to the nine planets.

 

Kalabhairav Temple, an ancient temple located near the Head Post Office at Visheshar Ganj, is dedicated to Kala-Bhairava, the guardian (Kotwal) of Varanasi. The Mrithyunjay Mahadev Temple, dedicated to Shiva, is situated on the way to Daranagar to Kalbhairav temple. A well near the temple has some religious significance as its water source is believed to be fed from several underground streams, having curative powers.

 

The New Vishwanath Temple located in the campus of Banaras Hindu University is a modern temple which was planned by Pandit Malviya and built by the Birlas. The Tulsi Manas Temple, nearby the Durga Temple, is a modern temple dedicated to the god Rama. It is built at the place where Tulsidas authored the Ramcharitmanas, which narrates the life of Rama. Many verses from this epic are inscribed on the temple walls.

 

The Bharat Mata Temple, dedicated to the national personification of India, was inaugurated by Mahatma Gandhi in 1936. It has relief maps of India carved in marble. Babu Shiv Prasad Gupta and Durga Prasad Khatri, leading numismatists, antiquarians and nationalist leaders, donated funds for its construction.

 

RELIGION

HINDUISM

Varanasi is one of the holiest cities and centres of pilgrimage for Hindus of all denominations. It is one of the seven Hindu holiest cities (Sapta Puri), considered the giver of salvation (moksha). Over 50,000 Brahmins live in Varanasi, providing religious services to the masses. Hindus believe that bathing in the Ganges remits sins and that dying in Kashi ensures release of a person's soul from the cycle of its transmigrations. Thus, many Hindus arrive here for dying.

 

As the home to the Kashi Vishwanath Temple Jyotirlinga, it is very sacred for Shaivism. Varanasi is also a Shakti Peetha, where the temple to goddess Vishalakshi stands, believed to be the spot where the goddess Sati's earrings fell. Hindus of the Shakti sect make a pilgrimage to the city because they regard the River Ganges itself to be the Goddess Shakti. Adi Shankara wrote his commentaries on Hinduism here, leading to the great Hindu revival.

 

In 2001, Hindus made up approximately 84% of the population of Varanasi District.

 

ISLAM

Varanasi is one of the holiest cities and centres of pilgrimage for Hindus of all denominations. It is one of the seven Hindu holiest cities (Sapta Puri), considered the giver of salvation (moksha). Over 50,000 Brahmins live in Varanasi, providing religious services to the masses. Hindus believe that bathing in the Ganges remits sins and that dying in Kashi ensures release of a person's soul from the cycle of its transmigrations. Thus, many Hindus arrive here for dying.

 

As the home to the Kashi Vishwanath Temple Jyotirlinga, it is very sacred for Shaivism. Varanasi is also a Shakti Peetha, where the temple to goddess Vishalakshi stands, believed to be the spot where the goddess Sati's earrings fell. Hindus of the Shakti sect make a pilgrimage to the city because they regard the River Ganges itself to be the Goddess Shakti. Adi Shankara wrote his commentaries on Hinduism here, leading to the great Hindu revival.

 

In 2001, Hindus made up approximately 84% of the population of Varanasi District.

 

OTHERS

At the 2001 census, persons of other religions or no religion made up 0.4% of the population of Varanasi District.

 

Varanasi is a pilgrimage site for Jains along with Hindus and Buddhists. It is believed to be the birthplace of Suparshvanath, Shreyansanath, and Parshva, who are respectively the seventh, eleventh, and twenty-third Jain Tirthankars and as such Varanasi is a holy city for Jains. Shree Parshvanath Digambar Jain Tirth Kshetra (Digambar Jain Temple) is situated in Bhelupur, Varanasi. This temple is of great religious importance to the Jain Religion.

 

Sarnath, a suburb of Varanasi, is a place of Buddhist pilgrimage. It is the site of the deer park where Siddhartha Gautama of Nepal is said to have given his first sermon about the basic principles of Buddhism. The Dhamek Stupa is one of the few pre-Ashokan stupas still in existence, though only its foundation remains. Also remaining is the Chaukhandi Stupa commemorating the spot where Buddha met his first disciples in the 5th century. An octagonal tower was built later there.

 

Guru Nanak Dev visited Varanasi for Shivratri in 1507 and had an encounter which with other events forms the basis for the story of the founding of Sikhism. Varanasi also hosts the Roman Catholic Diocese of Varanasi, and has an insignificant Jewish expatriate community. Varanasi is home to numerous tribal faiths which are not easily classified.

 

Dalits are 13% of population Of Varanasi city. Most dalits are followers of Guru Ravidass. So Shri Guru Ravidass Janam Asthan is important place of pilgrimage for Ravidasis from all around India.

 

RELIGIOUS FESTIVALS

On Mahashivaratri (February) – which is dedicated to Shiva – a procession of Shiva proceeds from the Mahamrityunjaya Temple to the Kashi Vishwanath Temple.

 

Dhrupad Mela is a five-day musical festival devoted to dhrupad style held at Tulsi Ghat in February–March.

 

The Sankat Mochan Hanuman Temple celebrates Hanuman Jayanti (March–April), the birthday of Hanuman with great fervour. A special puja, aarti, and a public procession is organized. Starting in 1923, the temple organizes a five-day classical music and dance concert festival titled Sankat Mochan Sangeet Samaroh in this period, when iconic artists from all parts of India are invited to perform.

 

The Ramlila of Ramnagar is a dramatic enactment of Rama's legend, as told in Ramacharitamanasa. The plays, sponsored by Kashi Naresh, are performed in Ramnagar every evening for 31 days. On the last day, the festivities reach a crescendo as Rama vanquishes the demon king Ravana. Kashi Naresh Udit Narayan Singh started this tradition around 1830.

 

Bharat Milap celebrates the meeting of Rama and his younger brother Bharata after the return of the former after 14 years of exile. It is celebrated during October–November, a day after the festival of Vijayadashami. Kashi Naresh attends this festival in his regal attire resplendent in regal finery. The festival attracts a large number of devotees.

 

Nag Nathaiya, celebrated on the fourth lunar day of the dark fortnight of the Hindu month of Kartik (October–November), that commemorates the victory of the god Krishna over the serpent Kaliya. On this occasion, a large Kadamba tree (Neolamarckia cadamba) branch is planted on the banks of the Ganges so that a boy acting the role of Krishna can jump into the river on to the effigy representing Kaliya. He stands over the effigy in a dancing pose playing the flute; the effigy and the boy standing on it is given a swirl in front of the audience. People watch the display standing on the banks of the river or from boats.

 

Ganga Mahotsav is a five-day music festival organized by the Uttar Pradesh Tourism Department, held in November–December culminating a day before Kartik Poornima (Dev Deepawali). On Kartik Poornima also called the Ganges festival, the Ganges is venerated by arti offered by thousands of pilgrims who release lighted lamps to float in the river from the ghats.

 

Annually Jashne-Eid Miladunnabi is celebrated on the day of Barawafat in huge numbers by Muslims in a huge rally coming from all the parts of the city and meeting up at Beniya Bagh.

 

WIKIPEDIA

Varanasi, also known as Benares, or Kashi is an Indian city on the banks of the Ganga in Uttar Pradesh, 320 kilometres south-east of the state capital, Lucknow. It is the holiest of the seven sacred cities (Sapta Puri) in Hinduism, and Jainism, and played an important role in the development of Buddhism. Some Hindus believe that death at Varanasi brings salvation. It is one of the oldest continuously inhabited cities in the world. Varanasi is also known as the favourite city of the Hindu deity Lord Shiva as it has been mentioned in the Rigveda that this city in older times was known as Kashi or "Shiv ki Nagri".

 

The Kashi Naresh (Maharaja of Kashi) is the chief cultural patron of Varanasi, and an essential part of all religious celebrations. The culture of Varanasi is closely associated with the Ganges. The city has been a cultural centre of North India for several thousand years, and has a history that is older than most of the major world religions. The Benares Gharana form of Hindustani classical music was developed in Varanasi, and many prominent Indian philosophers, poets, writers, and musicians live or have lived in Varanasi. Gautama Buddha gave his first sermon at Sarnath, located near Varanasi.

 

Varanasi is the spiritual capital of India. It is often referred to as "the holy city of India", "the religious capital of India", "the city of Shiva", and "the city of learning". Scholarly books have been written in the city, including the Ramcharitmanas of Tulsidas. Today, there is a temple of his namesake in the city, the Tulsi Manas Mandir. The current temples and religious institutions in the city are dated to the 18th century. One of the largest residential universities of Asia, the Banaras Hindu University (BHU), is located here.

 

ETYMOLOGY

The name Varanasi possibly originates from the names of the two rivers: Varuna, still flowing in Varanasi, and Asi, a small stream near Assi Ghat. The old city does lie on the north shores of Ganges River bounded by its two tributaries Varuna and Asi. Another speculation is that the city derives its name from the river Varuna, which was called Varanasi in olden times.[11] This is generally disregarded by historians. Through the ages, Varanasi has been known by many names including Kāśī or Kashi (used by pilgrims dating from Buddha's days), Kāśikā (the shining one), Avimukta ("never forsaken" by Shiva), Ānandavana (the forest of bliss), and Rudravāsa (the place where Rudra/Śiva resides).

 

In the Rigveda, the city is referred to as Kāśī or Kashi, the luminous city as an eminent seat of learning. The name Kāśī is also mentioned in the Skanda Purana. In one verse, Shiva says, "The three worlds form one city of mine, and Kāśī is my royal palace therein." The name Kashi may be translated as "City of Light".

 

HISTORY

According to legend, Varanasi was founded by the God Shiva. The Pandavas, the heroes of the Hindu epic Mahabharata are also stated to have visited the city in search of Shiva to atone for their sins of fratricide and Brāhmanahatya that they had committed during the climactic Kurukshetra war. It is regarded as one of seven holy cities which can provide Moksha:

 

The earliest known archaeological evidence suggests that settlement around Varanasi in the Ganga valley (the seat of Vedic religion and philosophy) began in the 11th or 12th century BC, placing it among the world's oldest continually inhabited cities. These archaeological remains suggest that the Varanasi area was populated by Vedic people. However, the Atharvaveda (the oldest known text referencing the city), which dates to approximately the same period, suggests that the area was populated by indigenous tribes. It is possible that archaeological evidence of these previous inhabitants has yet to be discovered. Recent excavations at Aktha and Ramnagar, two sites very near to Varanasi, show them to be from 1800 BC, suggesting Varanasi started to be inhabited by that time too. Varanasi was also home to Parshva, the 23rd Jain Tirthankara and the earliest Tirthankara accepted as a historical figure in the 8th century BC.

 

Varanasi grew as an important industrial centre, famous for its muslin and silk fabrics, perfumes, ivory works, and sculpture. During the time of Gautama Buddha (born circa 567 BC), Varanasi was the capital of the Kingdom of Kashi. Buddha is believed to have founded Buddhism here around 528 BC when he gave his first sermon, "Turning the Wheel of Law", at nearby Sarnath. The celebrated Chinese traveller Xuanzang, who visited the city around 635 AD, attested that the city was a centre of religious and artistic activities, and that it extended for about 5 kilometres along the western bank of the Ganges. When Xuanzang, also known as Hiuen Tsiang, visited Varanasi in the 7th century, he named it "Polonisse" and wrote that the city had some 30 temples with about 30 monks. The city's religious importance continued to grow in the 8th century, when Adi Shankara established the worship of Shiva as an official sect of Varanasi.

 

In ancient times, Varanasi was connected by a road starting from Taxila and ending at Pataliputra during the Mauryan Empire. In 1194, the city succumbed to Turkish Muslim rule under Qutb-ud-din Aibak, who ordered the destruction of some one thousand temples in the city. The city went into decline over some three centuries of Muslim occupation, although new temples were erected in the 13th century after the Afghan invasion. Feroz Shah ordered further destruction of Hindu temples in the Varanasi area in 1376. The Afghan ruler Sikander Lodi continued the suppression of Hinduism in the city and destroyed most of the remaining older temples in 1496. Despite the Muslim rule, Varanasi remained the centre of activity for intellectuals and theologians during the Middle Ages, which further contributed to its reputation as a cultural centre of religion and education. Several major figures of the Bhakti movement were born in Varanasi, including Kabir who was born here in 1389 and hailed as "the most outstanding of the saint-poets of Bhakti cult (devotion) and mysticism of 15th-Century India"; and Ravidas, a 15th-century socio-religious reformer, mystic, poet, traveller, and spiritual figure, who was born and lived in the city and employed in the tannery industry. Similarly, numerous eminent scholars and preachers visited the city from across India and south Asia. Guru Nanak Dev visited Varanasi for Shivratri in 1507, a trip that played a large role in the founding of Sikhism.

 

In the 16th century, Varanasi experienced a cultural revival under the Muslim Mughal emperor Akbar who invested in the city, and built two large temples dedicated to Shiva and Vishnu. The Raja of Poona established the Annapurnamandir and the 200 metres Akbari Bridge was also completed during this period. The earliest tourists began arriving in the city during the 16th century. In 1665, the French traveller Jean Baptiste Tavernier described the architectural beauty of the Vindu Madhava temple on the side of the Ganges. The road infrastructure was also improved during this period and extended from Kolkata to Peshawar by Emperor Sher Shah Suri; later during the British Raj it came to be known as the famous Grand Trunk Road. In 1656, emperor Aurangzeb ordered the destruction of many temples and the building of mosques, causing the city to experience a temporary setback. However, after Aurangazeb's death, most of India was ruled by a confederacy of pro-Hindu kings. Much of modern Varanasi was built during this time by the Rajput and Maratha kings, especially during the 18th century, and most of the important buildings in the city today date to this period. The kings continued to be important through much of the British rule (1775–1947 AD), including the Maharaja of Benares, or Kashi Naresh. The kingdom of Benares was given official status by the Mughals in 1737, and continued as a dynasty-governed area until Indian independence in 1947, during the reign of Dr. Vibhuti Narayan Singh. In the 18th century, Muhammad Shah ordered the construction of an observatory on the Ganges, attached to Man Mandir Ghat, designed to discover imperfections in the calendar in order to revise existing astronomical tables. Tourism in the city began to flourish in the 18th century. In 1791, under the rule of the British Governor-General Warren Hastings, Jonathan Duncan founded a Sanskrit College in Varanasi. In 1867, the establishment of the Varanasi Municipal Board led to significant improvements in the city.

 

In 1897, Mark Twain, the renowned Indophile, said of Varanasi, "Benares is older than history, older than tradition, older even than legend, and looks twice as old as all of them put together." In 1910, the British made Varanasi a new Indian state, with Ramanagar as its headquarters but with no jurisdiction over the city of Varanasi itself. Kashi Naresh still resides in the Ramnagar Fort which is situated to the east of Varanasi, across the Ganges. Ramnagar Fort and its museum are the repository of the history of the kings of Varanasi. Since the 18th century, the fort has been the home of Kashi Naresh, deeply revered by the local people. He is the religious head and some devout inhabitants consider him to be the incarnation of Shiva. He is also the chief cultural patron and an essential part of all religious celebrations.

 

A massacre by British troops, of the Indian troops stationed here and of the population of the city, took place during the early stages of the Indian Rebellion of 1857. Annie Besant worked in Varanasi to promote theosophy and founded the Central Hindu College which later became a foundation for the creation of Banaras Hindu University as a secular university in 1916. Her purpose in founding the Central Hindu College in Varanasi was that she "wanted to bring men of all religions together under the ideal of brotherhood in order to promote Indian cultural values and to remove ill-will among different sections of the Indian population."

 

Varanasi was ceded to the Union of India on 15 October 1948. After the death of Dr. Vibhuti Narayan Singh in 2000, his son Anant Narayan Singh became the figurehead king, responsible for upholding the traditional duties of a Kashi Naresh.

 

MAIN SIGHTS

Varanasi's "Old City", the quarter near the banks of the Ganga river, has crowded narrow winding lanes flanked by road-side shops and scores of Hindu temples. As atmospheric as it is confusing, Varanasi's labyrinthine Old City has a rich culture, attracting many travellers and tourists. The main residential areas of Varanasi (especially for the middle and upper classes) are situated in regions far from the ghats; they are more spacious and less polluted.

 

Museums in and around Varanasi include Jantar Mantar, Sarnath Museum, Bharat Kala Bhawan and Ramnagar Fort.

 

JANTAR MANTAR

The Jantar Mantar observatory (1737) is located above the ghats on the Ganges, much above the high water level in the Ganges next to the Manmandir Ghat, near to Dasaswamedh Ghat and adjoining the palace of Raja Jai Singh of Jaipur. Compared to the observatories at Jaipur and Delhi, it is less well equipped but has a unique equatorial sundial which is functional and allows measurements to be monitored and recorded by one person.

 

RAMNAGAR FORT

The Ramnagar Fort located near the Ganges River on its eastern bank, opposite to the Tulsi Ghat, was built in the 18th century by Kashi Naresh Raja Balwant Singh with creamy chunar sandstone. It is in a typically Mughal style of architecture with carved balconies, open courtyards, and scenic pavilions. At present the fort is not in good repair. The fort and its museum are the repository of the history of the kings of Benares. It has been the home of the Kashi Naresh since the 18th century. The current king and the resident of the fort is Anant Narayan Singh who is also known as the Maharaja of Varanasi even though this royal title has been abolished since 1971. Labeled "an eccentric museum", it has a rare collection of American vintage cars, sedan chairs (bejeweled), an impressive weaponry hall and a rare astrological clock. In addition, manuscripts, especially religious writings, are housed in the Saraswati Bhawan. Also included is a precious handwritten manuscript by Goswami Tulsidas. Many books illustrated in the Mughal miniature style, with beautifully designed covers are also part of the collections. Because of its scenic location on the banks of the Ganges, it is frequently used as an outdoor shooting location for films. The film titled Banaras is one of the popular movies shot here. However, only a part of the fort is open for public viewing as the rest of the area is the residence of the Kashi Naresh and his family. It is 14 kilometres from Varanasi.

 

GHATS

Ghats are embankments made in steps of stone slabs along the river bank where pilgrims perform ritual ablutions. Ghats in Varanasi are an integral complement to the concept of divinity represented in physical, metaphysical and supernatural elements. All the ghats are locations on "the divine cosmic road", indicative of "its manifest transcendental dimension" Varanasi has at least 84 ghats. Steps in the ghats lead to the banks of River Ganges, including the Dashashwamedh Ghat, the Manikarnika Ghat, the Panchganga Ghat and the Harishchandra Ghat (where Hindus cremate their dead). Many ghats are associated with legends and several are now privately owned.

 

Many of the ghats were built when the city was under Maratha control. Marathas, Shindes (Scindias), Holkars, Bhonsles, and Peshwas stand out as patrons of present-day Varanasi. Most of the ghats are bathing ghats, while others are used as cremation sites. A morning boat ride on the Ganges across the ghats is a popular visitor attraction. The extensive stretches of ghats enhance the river front with a multitude of shrines, temples and palaces built "tier on tier above the water’s edge".

 

The Dashashwamedh Ghat is the main and probably the oldest ghat of Varansi located on the Ganges, close to the Kashi Vishwanath Temple. It is believed that Brahma created it to welcome Shiva and sacrificed ten horses during the Dasa -Ashwamedha yajna performed here. Above the ghat and close to it, there are also temples dedicated to Sulatankesvara, Brahmesvara, Varahesvara, Abhaya Vinayaka, Ganga (the Ganges), and Bandi Devi which are part of important pilgrimage journeys. A group of priests perform "Agni Pooja" (Worship to Fire) daily in the evening at this ghat as a dedication to Shiva, Ganga, Surya (Sun), Agni (Fire), and the whole universe. Special aartis are held on Tuesdays and on religious festivals.

 

The Manikarnika Ghat is the Mahasmasana (meaning: "great cremation ground") and is the primary site for Hindu cremation in the city. Adjoining the ghat, there are raised platforms that are used for death anniversary rituals. It is said that an ear-ring (Manikarnika) of Shiva or his wife Sati fell here. According to a myth related to the Tarakesvara Temple, a Shiva temple at the ghat, Shiva whispers the Taraka mantra ("Prayer of the crossing") in the ear of the dead. Fourth-century Gupta period inscriptions mention this ghat. However, the current ghat as a permanent riverside embankment was built in 1302 and has been renovated at least three times.

 

TEMPLES

Among the estimated 23000 temples in Varanasi, the most worshiped are: the Kashi Vishwanath Temple of Shiva; the Sankat Mochan Hanuman Temple; and the Durga Temple known for the band of monkeys that reside in the large trees nearby.

 

Located on the outskirts of the Ganges, the Kashi Vishwanath Temple – dedicated to Varanasi's presiding deity Shiva (Vishwanath – "Lord of the world") – is an important Hindu temple and one of the 12 Jyotirlinga Shiva temples. It is believed that a single view of Vishwanath Jyotirlinga is worth more than that of other jyotirlingas. The temple has been destroyed and rebuilt a number of times. The Gyanvapi Mosque, which is adjacent to the temple, is the original site of the temple. The temple, as it exists now, also called Golden Temple, was built in 1780 by Queen Ahilyabai Holkar of Indore. The two pinnacles of the temple are covered in gold, donated in 1839 by Ranjit Singh, the ruler of the Punjab and the remaining dome is also planned to be gold plated by the Ministry of Culture & Religious Affairs of Uttar Pradesh. On 28 January 1983, the temple was taken over by the government of Uttar Pradesh and its management was transferred to a trust with then Kashi Naresh, Vibhuti Narayan Singh, as president and an executive committee with a Divisional Commissioner as chairman. Numerous rituals, prayers and aratis are held daily, starting from 2:30 am till 11:00 pm.

 

The Sankat Mochan Hanuman Temple is one of the sacred temples of the Hindu god Hanuman situated by the Assi River, on the way to the Durga and New Vishwanath temples within the Banaras Hindu University campus. The present temple structure was built in early 1900s by the educationist and freedom fighter, Pandit Madan Mohan Malviya, the founder of Banaras Hindu University. It is believed the temple was built on the very spot where the medieval Hindu saint Tulsidas had a vision of Hanuman. Thousands flock to the temple on Tuesdays and Saturdays, weekdays associated with Hanuman. On 7 March 2006, in a terrorist attack one of the three explosions hit the temple while the Aarti was in progress when numerous devotees and people attending a wedding were present and many were injured. However, normal worship was resumed the next day with devotees visiting the temple and reciting hymns of Hanuman Chalisa (authored by Tulidas) and Sundarkand (a booklet of these hymns is provided free of charge in the temple). After the terrorist incident, a permanent police post was set up inside the temple.

 

There are two temples named "Durga" in Varanasi, Durga Mandir (built about 500 years ago), and Durga Kund (built in the 18th century). Thousands of Hindu devotees visit Durga Kund during Navratri to worship the goddess Durga. The temple, built in Nagara architectural style, has multi-tiered spires[96] and is stained red with ochre, representing the red colour of Durga. The building has a rectangular tank of water called the Durga Kund ("Kund" meaning a pond or pool). Every year on the occasion of Nag Panchami, the act of depicting the god Vishnu reclining on the serpent Shesha is recreated in the Kund.

 

While the Annapurna Temple, located close to the Kashi Vishwanath temple, is dedicated to Annapurna, the goddess of food, the Sankatha Temple close to the Sindhia Ghat is dedicated to Sankatha, the goddess of remedy. The Sankatha temple has a large sculpture of a lion and a nine temple cluster dedicated to the nine planets.

 

Kalabhairav Temple, an ancient temple located near the Head Post Office at Visheshar Ganj, is dedicated to Kala-Bhairava, the guardian (Kotwal) of Varanasi. The Mrithyunjay Mahadev Temple, dedicated to Shiva, is situated on the way to Daranagar to Kalbhairav temple. A well near the temple has some religious significance as its water source is believed to be fed from several underground streams, having curative powers.

 

The New Vishwanath Temple located in the campus of Banaras Hindu University is a modern temple which was planned by Pandit Malviya and built by the Birlas. The Tulsi Manas Temple, nearby the Durga Temple, is a modern temple dedicated to the god Rama. It is built at the place where Tulsidas authored the Ramcharitmanas, which narrates the life of Rama. Many verses from this epic are inscribed on the temple walls.

 

The Bharat Mata Temple, dedicated to the national personification of India, was inaugurated by Mahatma Gandhi in 1936. It has relief maps of India carved in marble. Babu Shiv Prasad Gupta and Durga Prasad Khatri, leading numismatists, antiquarians and nationalist leaders, donated funds for its construction.

 

RELIGION

HINDUISM

Varanasi is one of the holiest cities and centres of pilgrimage for Hindus of all denominations. It is one of the seven Hindu holiest cities (Sapta Puri), considered the giver of salvation (moksha). Over 50,000 Brahmins live in Varanasi, providing religious services to the masses. Hindus believe that bathing in the Ganges remits sins and that dying in Kashi ensures release of a person's soul from the cycle of its transmigrations. Thus, many Hindus arrive here for dying.

 

As the home to the Kashi Vishwanath Temple Jyotirlinga, it is very sacred for Shaivism. Varanasi is also a Shakti Peetha, where the temple to goddess Vishalakshi stands, believed to be the spot where the goddess Sati's earrings fell. Hindus of the Shakti sect make a pilgrimage to the city because they regard the River Ganges itself to be the Goddess Shakti. Adi Shankara wrote his commentaries on Hinduism here, leading to the great Hindu revival.

 

In 2001, Hindus made up approximately 84% of the population of Varanasi District.

 

ISLAM

Varanasi is one of the holiest cities and centres of pilgrimage for Hindus of all denominations. It is one of the seven Hindu holiest cities (Sapta Puri), considered the giver of salvation (moksha). Over 50,000 Brahmins live in Varanasi, providing religious services to the masses. Hindus believe that bathing in the Ganges remits sins and that dying in Kashi ensures release of a person's soul from the cycle of its transmigrations. Thus, many Hindus arrive here for dying.

 

As the home to the Kashi Vishwanath Temple Jyotirlinga, it is very sacred for Shaivism. Varanasi is also a Shakti Peetha, where the temple to goddess Vishalakshi stands, believed to be the spot where the goddess Sati's earrings fell. Hindus of the Shakti sect make a pilgrimage to the city because they regard the River Ganges itself to be the Goddess Shakti. Adi Shankara wrote his commentaries on Hinduism here, leading to the great Hindu revival.

 

In 2001, Hindus made up approximately 84% of the population of Varanasi District.

 

OTHERS

At the 2001 census, persons of other religions or no religion made up 0.4% of the population of Varanasi District.

 

Varanasi is a pilgrimage site for Jains along with Hindus and Buddhists. It is believed to be the birthplace of Suparshvanath, Shreyansanath, and Parshva, who are respectively the seventh, eleventh, and twenty-third Jain Tirthankars and as such Varanasi is a holy city for Jains. Shree Parshvanath Digambar Jain Tirth Kshetra (Digambar Jain Temple) is situated in Bhelupur, Varanasi. This temple is of great religious importance to the Jain Religion.

 

Sarnath, a suburb of Varanasi, is a place of Buddhist pilgrimage. It is the site of the deer park where Siddhartha Gautama of Nepal is said to have given his first sermon about the basic principles of Buddhism. The Dhamek Stupa is one of the few pre-Ashokan stupas still in existence, though only its foundation remains. Also remaining is the Chaukhandi Stupa commemorating the spot where Buddha met his first disciples in the 5th century. An octagonal tower was built later there.

 

Guru Nanak Dev visited Varanasi for Shivratri in 1507 and had an encounter which with other events forms the basis for the story of the founding of Sikhism. Varanasi also hosts the Roman Catholic Diocese of Varanasi, and has an insignificant Jewish expatriate community. Varanasi is home to numerous tribal faiths which are not easily classified.

 

Dalits are 13% of population Of Varanasi city. Most dalits are followers of Guru Ravidass. So Shri Guru Ravidass Janam Asthan is important place of pilgrimage for Ravidasis from all around India.

 

RELIGIOUS FESTIVALS

On Mahashivaratri (February) – which is dedicated to Shiva – a procession of Shiva proceeds from the Mahamrityunjaya Temple to the Kashi Vishwanath Temple.

 

Dhrupad Mela is a five-day musical festival devoted to dhrupad style held at Tulsi Ghat in February–March.

 

The Sankat Mochan Hanuman Temple celebrates Hanuman Jayanti (March–April), the birthday of Hanuman with great fervour. A special puja, aarti, and a public procession is organized. Starting in 1923, the temple organizes a five-day classical music and dance concert festival titled Sankat Mochan Sangeet Samaroh in this period, when iconic artists from all parts of India are invited to perform.

 

The Ramlila of Ramnagar is a dramatic enactment of Rama's legend, as told in Ramacharitamanasa. The plays, sponsored by Kashi Naresh, are performed in Ramnagar every evening for 31 days. On the last day, the festivities reach a crescendo as Rama vanquishes the demon king Ravana. Kashi Naresh Udit Narayan Singh started this tradition around 1830.

 

Bharat Milap celebrates the meeting of Rama and his younger brother Bharata after the return of the former after 14 years of exile. It is celebrated during October–November, a day after the festival of Vijayadashami. Kashi Naresh attends this festival in his regal attire resplendent in regal finery. The festival attracts a large number of devotees.

 

Nag Nathaiya, celebrated on the fourth lunar day of the dark fortnight of the Hindu month of Kartik (October–November), that commemorates the victory of the god Krishna over the serpent Kaliya. On this occasion, a large Kadamba tree (Neolamarckia cadamba) branch is planted on the banks of the Ganges so that a boy acting the role of Krishna can jump into the river on to the effigy representing Kaliya. He stands over the effigy in a dancing pose playing the flute; the effigy and the boy standing on it is given a swirl in front of the audience. People watch the display standing on the banks of the river or from boats.

 

Ganga Mahotsav is a five-day music festival organized by the Uttar Pradesh Tourism Department, held in November–December culminating a day before Kartik Poornima (Dev Deepawali). On Kartik Poornima also called the Ganges festival, the Ganges is venerated by arti offered by thousands of pilgrims who release lighted lamps to float in the river from the ghats.

 

Annually Jashne-Eid Miladunnabi is celebrated on the day of Barawafat in huge numbers by Muslims in a huge rally coming from all the parts of the city and meeting up at Beniya Bagh.

 

Varanasi, also known as Benares, or Kashi is an Indian city on the banks of the Ganga in Uttar Pradesh, 320 kilometres south-east of the state capital, Lucknow. It is the holiest of the seven sacred cities (Sapta Puri) in Hinduism, and Jainism, and played an important role in the development of Buddhism. Some Hindus believe that death at Varanasi brings salvation. It is one of the oldest continuously inhabited cities in the world. Varanasi is also known as the favourite city of the Hindu deity Lord Shiva as it has been mentioned in the Rigveda that this city in older times was known as Kashi or "Shiv ki Nagri".

 

The Kashi Naresh (Maharaja of Kashi) is the chief cultural patron of Varanasi, and an essential part of all religious celebrations. The culture of Varanasi is closely associated with the Ganges. The city has been a cultural centre of North India for several thousand years, and has a history that is older than most of the major world religions. The Benares Gharana form of Hindustani classical music was developed in Varanasi, and many prominent Indian philosophers, poets, writers, and musicians live or have lived in Varanasi. Gautama Buddha gave his first sermon at Sarnath, located near Varanasi.

 

Varanasi is the spiritual capital of India. It is often referred to as "the holy city of India", "the religious capital of India", "the city of Shiva", and "the city of learning". Scholarly books have been written in the city, including the Ramcharitmanas of Tulsidas. Today, there is a temple of his namesake in the city, the Tulsi Manas Mandir. The current temples and religious institutions in the city are dated to the 18th century. One of the largest residential universities of Asia, the Banaras Hindu University (BHU), is located here.

 

ETYMOLOGY

The name Varanasi possibly originates from the names of the two rivers: Varuna, still flowing in Varanasi, and Asi, a small stream near Assi Ghat. The old city does lie on the north shores of Ganges River bounded by its two tributaries Varuna and Asi. Another speculation is that the city derives its name from the river Varuna, which was called Varanasi in olden times.[11] This is generally disregarded by historians. Through the ages, Varanasi has been known by many names including Kāśī or Kashi (used by pilgrims dating from Buddha's days), Kāśikā (the shining one), Avimukta ("never forsaken" by Shiva), Ānandavana (the forest of bliss), and Rudravāsa (the place where Rudra/Śiva resides).

 

In the Rigveda, the city is referred to as Kāśī or Kashi, the luminous city as an eminent seat of learning. The name Kāśī is also mentioned in the Skanda Purana. In one verse, Shiva says, "The three worlds form one city of mine, and Kāśī is my royal palace therein." The name Kashi may be translated as "City of Light".

 

HISTORY

According to legend, Varanasi was founded by the God Shiva. The Pandavas, the heroes of the Hindu epic Mahabharata are also stated to have visited the city in search of Shiva to atone for their sins of fratricide and Brāhmanahatya that they had committed during the climactic Kurukshetra war. It is regarded as one of seven holy cities which can provide Moksha:

 

The earliest known archaeological evidence suggests that settlement around Varanasi in the Ganga valley (the seat of Vedic religion and philosophy) began in the 11th or 12th century BC, placing it among the world's oldest continually inhabited cities. These archaeological remains suggest that the Varanasi area was populated by Vedic people. However, the Atharvaveda (the oldest known text referencing the city), which dates to approximately the same period, suggests that the area was populated by indigenous tribes. It is possible that archaeological evidence of these previous inhabitants has yet to be discovered. Recent excavations at Aktha and Ramnagar, two sites very near to Varanasi, show them to be from 1800 BC, suggesting Varanasi started to be inhabited by that time too. Varanasi was also home to Parshva, the 23rd Jain Tirthankara and the earliest Tirthankara accepted as a historical figure in the 8th century BC.

 

Varanasi grew as an important industrial centre, famous for its muslin and silk fabrics, perfumes, ivory works, and sculpture. During the time of Gautama Buddha (born circa 567 BC), Varanasi was the capital of the Kingdom of Kashi. Buddha is believed to have founded Buddhism here around 528 BC when he gave his first sermon, "Turning the Wheel of Law", at nearby Sarnath. The celebrated Chinese traveller Xuanzang, who visited the city around 635 AD, attested that the city was a centre of religious and artistic activities, and that it extended for about 5 kilometres along the western bank of the Ganges. When Xuanzang, also known as Hiuen Tsiang, visited Varanasi in the 7th century, he named it "Polonisse" and wrote that the city had some 30 temples with about 30 monks. The city's religious importance continued to grow in the 8th century, when Adi Shankara established the worship of Shiva as an official sect of Varanasi.

 

In ancient times, Varanasi was connected by a road starting from Taxila and ending at Pataliputra during the Mauryan Empire. In 1194, the city succumbed to Turkish Muslim rule under Qutb-ud-din Aibak, who ordered the destruction of some one thousand temples in the city. The city went into decline over some three centuries of Muslim occupation, although new temples were erected in the 13th century after the Afghan invasion. Feroz Shah ordered further destruction of Hindu temples in the Varanasi area in 1376. The Afghan ruler Sikander Lodi continued the suppression of Hinduism in the city and destroyed most of the remaining older temples in 1496. Despite the Muslim rule, Varanasi remained the centre of activity for intellectuals and theologians during the Middle Ages, which further contributed to its reputation as a cultural centre of religion and education. Several major figures of the Bhakti movement were born in Varanasi, including Kabir who was born here in 1389 and hailed as "the most outstanding of the saint-poets of Bhakti cult (devotion) and mysticism of 15th-Century India"; and Ravidas, a 15th-century socio-religious reformer, mystic, poet, traveller, and spiritual figure, who was born and lived in the city and employed in the tannery industry. Similarly, numerous eminent scholars and preachers visited the city from across India and south Asia. Guru Nanak Dev visited Varanasi for Shivratri in 1507, a trip that played a large role in the founding of Sikhism.

 

In the 16th century, Varanasi experienced a cultural revival under the Muslim Mughal emperor Akbar who invested in the city, and built two large temples dedicated to Shiva and Vishnu. The Raja of Poona established the Annapurnamandir and the 200 metres Akbari Bridge was also completed during this period. The earliest tourists began arriving in the city during the 16th century. In 1665, the French traveller Jean Baptiste Tavernier described the architectural beauty of the Vindu Madhava temple on the side of the Ganges. The road infrastructure was also improved during this period and extended from Kolkata to Peshawar by Emperor Sher Shah Suri; later during the British Raj it came to be known as the famous Grand Trunk Road. In 1656, emperor Aurangzeb ordered the destruction of many temples and the building of mosques, causing the city to experience a temporary setback. However, after Aurangazeb's death, most of India was ruled by a confederacy of pro-Hindu kings. Much of modern Varanasi was built during this time by the Rajput and Maratha kings, especially during the 18th century, and most of the important buildings in the city today date to this period. The kings continued to be important through much of the British rule (1775–1947 AD), including the Maharaja of Benares, or Kashi Naresh. The kingdom of Benares was given official status by the Mughals in 1737, and continued as a dynasty-governed area until Indian independence in 1947, during the reign of Dr. Vibhuti Narayan Singh. In the 18th century, Muhammad Shah ordered the construction of an observatory on the Ganges, attached to Man Mandir Ghat, designed to discover imperfections in the calendar in order to revise existing astronomical tables. Tourism in the city began to flourish in the 18th century. In 1791, under the rule of the British Governor-General Warren Hastings, Jonathan Duncan founded a Sanskrit College in Varanasi. In 1867, the establishment of the Varanasi Municipal Board led to significant improvements in the city.

 

In 1897, Mark Twain, the renowned Indophile, said of Varanasi, "Benares is older than history, older than tradition, older even than legend, and looks twice as old as all of them put together." In 1910, the British made Varanasi a new Indian state, with Ramanagar as its headquarters but with no jurisdiction over the city of Varanasi itself. Kashi Naresh still resides in the Ramnagar Fort which is situated to the east of Varanasi, across the Ganges. Ramnagar Fort and its museum are the repository of the history of the kings of Varanasi. Since the 18th century, the fort has been the home of Kashi Naresh, deeply revered by the local people. He is the religious head and some devout inhabitants consider him to be the incarnation of Shiva. He is also the chief cultural patron and an essential part of all religious celebrations.

 

A massacre by British troops, of the Indian troops stationed here and of the population of the city, took place during the early stages of the Indian Rebellion of 1857. Annie Besant worked in Varanasi to promote theosophy and founded the Central Hindu College which later became a foundation for the creation of Banaras Hindu University as a secular university in 1916. Her purpose in founding the Central Hindu College in Varanasi was that she "wanted to bring men of all religions together under the ideal of brotherhood in order to promote Indian cultural values and to remove ill-will among different sections of the Indian population."

 

Varanasi was ceded to the Union of India on 15 October 1948. After the death of Dr. Vibhuti Narayan Singh in 2000, his son Anant Narayan Singh became the figurehead king, responsible for upholding the traditional duties of a Kashi Naresh.

 

MAIN SIGHTS

Varanasi's "Old City", the quarter near the banks of the Ganga river, has crowded narrow winding lanes flanked by road-side shops and scores of Hindu temples. As atmospheric as it is confusing, Varanasi's labyrinthine Old City has a rich culture, attracting many travellers and tourists. The main residential areas of Varanasi (especially for the middle and upper classes) are situated in regions far from the ghats; they are more spacious and less polluted.

 

Museums in and around Varanasi include Jantar Mantar, Sarnath Museum, Bharat Kala Bhawan and Ramnagar Fort.

 

JANTAR MANTAR

The Jantar Mantar observatory (1737) is located above the ghats on the Ganges, much above the high water level in the Ganges next to the Manmandir Ghat, near to Dasaswamedh Ghat and adjoining the palace of Raja Jai Singh of Jaipur. Compared to the observatories at Jaipur and Delhi, it is less well equipped but has a unique equatorial sundial which is functional and allows measurements to be monitored and recorded by one person.

 

RAMNAGAR FORT

The Ramnagar Fort located near the Ganges River on its eastern bank, opposite to the Tulsi Ghat, was built in the 18th century by Kashi Naresh Raja Balwant Singh with creamy chunar sandstone. It is in a typically Mughal style of architecture with carved balconies, open courtyards, and scenic pavilions. At present the fort is not in good repair. The fort and its museum are the repository of the history of the kings of Benares. It has been the home of the Kashi Naresh since the 18th century. The current king and the resident of the fort is Anant Narayan Singh who is also known as the Maharaja of Varanasi even though this royal title has been abolished since 1971. Labeled "an eccentric museum", it has a rare collection of American vintage cars, sedan chairs (bejeweled), an impressive weaponry hall and a rare astrological clock. In addition, manuscripts, especially religious writings, are housed in the Saraswati Bhawan. Also included is a precious handwritten manuscript by Goswami Tulsidas. Many books illustrated in the Mughal miniature style, with beautifully designed covers are also part of the collections. Because of its scenic location on the banks of the Ganges, it is frequently used as an outdoor shooting location for films. The film titled Banaras is one of the popular movies shot here. However, only a part of the fort is open for public viewing as the rest of the area is the residence of the Kashi Naresh and his family. It is 14 kilometres from Varanasi.

 

GHATS

Ghats are embankments made in steps of stone slabs along the river bank where pilgrims perform ritual ablutions. Ghats in Varanasi are an integral complement to the concept of divinity represented in physical, metaphysical and supernatural elements. All the ghats are locations on "the divine cosmic road", indicative of "its manifest transcendental dimension" Varanasi has at least 84 ghats. Steps in the ghats lead to the banks of River Ganges, including the Dashashwamedh Ghat, the Manikarnika Ghat, the Panchganga Ghat and the Harishchandra Ghat (where Hindus cremate their dead). Many ghats are associated with legends and several are now privately owned.

 

Many of the ghats were built when the city was under Maratha control. Marathas, Shindes (Scindias), Holkars, Bhonsles, and Peshwas stand out as patrons of present-day Varanasi. Most of the ghats are bathing ghats, while others are used as cremation sites. A morning boat ride on the Ganges across the ghats is a popular visitor attraction. The extensive stretches of ghats enhance the river front with a multitude of shrines, temples and palaces built "tier on tier above the water’s edge".

 

The Dashashwamedh Ghat is the main and probably the oldest ghat of Varansi located on the Ganges, close to the Kashi Vishwanath Temple. It is believed that Brahma created it to welcome Shiva and sacrificed ten horses during the Dasa -Ashwamedha yajna performed here. Above the ghat and close to it, there are also temples dedicated to Sulatankesvara, Brahmesvara, Varahesvara, Abhaya Vinayaka, Ganga (the Ganges), and Bandi Devi which are part of important pilgrimage journeys. A group of priests perform "Agni Pooja" (Worship to Fire) daily in the evening at this ghat as a dedication to Shiva, Ganga, Surya (Sun), Agni (Fire), and the whole universe. Special aartis are held on Tuesdays and on religious festivals.

 

The Manikarnika Ghat is the Mahasmasana (meaning: "great cremation ground") and is the primary site for Hindu cremation in the city. Adjoining the ghat, there are raised platforms that are used for death anniversary rituals. It is said that an ear-ring (Manikarnika) of Shiva or his wife Sati fell here. According to a myth related to the Tarakesvara Temple, a Shiva temple at the ghat, Shiva whispers the Taraka mantra ("Prayer of the crossing") in the ear of the dead. Fourth-century Gupta period inscriptions mention this ghat. However, the current ghat as a permanent riverside embankment was built in 1302 and has been renovated at least three times.

 

TEMPLES

Among the estimated 23000 temples in Varanasi, the most worshiped are: the Kashi Vishwanath Temple of Shiva; the Sankat Mochan Hanuman Temple; and the Durga Temple known for the band of monkeys that reside in the large trees nearby.

 

Located on the outskirts of the Ganges, the Kashi Vishwanath Temple – dedicated to Varanasi's presiding deity Shiva (Vishwanath – "Lord of the world") – is an important Hindu temple and one of the 12 Jyotirlinga Shiva temples. It is believed that a single view of Vishwanath Jyotirlinga is worth more than that of other jyotirlingas. The temple has been destroyed and rebuilt a number of times. The Gyanvapi Mosque, which is adjacent to the temple, is the original site of the temple. The temple, as it exists now, also called Golden Temple, was built in 1780 by Queen Ahilyabai Holkar of Indore. The two pinnacles of the temple are covered in gold, donated in 1839 by Ranjit Singh, the ruler of the Punjab and the remaining dome is also planned to be gold plated by the Ministry of Culture & Religious Affairs of Uttar Pradesh. On 28 January 1983, the temple was taken over by the government of Uttar Pradesh and its management was transferred to a trust with then Kashi Naresh, Vibhuti Narayan Singh, as president and an executive committee with a Divisional Commissioner as chairman. Numerous rituals, prayers and aratis are held daily, starting from 2:30 am till 11:00 pm.

 

The Sankat Mochan Hanuman Temple is one of the sacred temples of the Hindu god Hanuman situated by the Assi River, on the way to the Durga and New Vishwanath temples within the Banaras Hindu University campus. The present temple structure was built in early 1900s by the educationist and freedom fighter, Pandit Madan Mohan Malviya, the founder of Banaras Hindu University. It is believed the temple was built on the very spot where the medieval Hindu saint Tulsidas had a vision of Hanuman. Thousands flock to the temple on Tuesdays and Saturdays, weekdays associated with Hanuman. On 7 March 2006, in a terrorist attack one of the three explosions hit the temple while the Aarti was in progress when numerous devotees and people attending a wedding were present and many were injured. However, normal worship was resumed the next day with devotees visiting the temple and reciting hymns of Hanuman Chalisa (authored by Tulidas) and Sundarkand (a booklet of these hymns is provided free of charge in the temple). After the terrorist incident, a permanent police post was set up inside the temple.

 

There are two temples named "Durga" in Varanasi, Durga Mandir (built about 500 years ago), and Durga Kund (built in the 18th century). Thousands of Hindu devotees visit Durga Kund during Navratri to worship the goddess Durga. The temple, built in Nagara architectural style, has multi-tiered spires[96] and is stained red with ochre, representing the red colour of Durga. The building has a rectangular tank of water called the Durga Kund ("Kund" meaning a pond or pool). Every year on the occasion of Nag Panchami, the act of depicting the god Vishnu reclining on the serpent Shesha is recreated in the Kund.

 

While the Annapurna Temple, located close to the Kashi Vishwanath temple, is dedicated to Annapurna, the goddess of food, the Sankatha Temple close to the Sindhia Ghat is dedicated to Sankatha, the goddess of remedy. The Sankatha temple has a large sculpture of a lion and a nine temple cluster dedicated to the nine planets.

 

Kalabhairav Temple, an ancient temple located near the Head Post Office at Visheshar Ganj, is dedicated to Kala-Bhairava, the guardian (Kotwal) of Varanasi. The Mrithyunjay Mahadev Temple, dedicated to Shiva, is situated on the way to Daranagar to Kalbhairav temple. A well near the temple has some religious significance as its water source is believed to be fed from several underground streams, having curative powers.

 

The New Vishwanath Temple located in the campus of Banaras Hindu University is a modern temple which was planned by Pandit Malviya and built by the Birlas. The Tulsi Manas Temple, nearby the Durga Temple, is a modern temple dedicated to the god Rama. It is built at the place where Tulsidas authored the Ramcharitmanas, which narrates the life of Rama. Many verses from this epic are inscribed on the temple walls.

 

The Bharat Mata Temple, dedicated to the national personification of India, was inaugurated by Mahatma Gandhi in 1936. It has relief maps of India carved in marble. Babu Shiv Prasad Gupta and Durga Prasad Khatri, leading numismatists, antiquarians and nationalist leaders, donated funds for its construction.

 

RELIGION

HINDUISM

Varanasi is one of the holiest cities and centres of pilgrimage for Hindus of all denominations. It is one of the seven Hindu holiest cities (Sapta Puri), considered the giver of salvation (moksha). Over 50,000 Brahmins live in Varanasi, providing religious services to the masses. Hindus believe that bathing in the Ganges remits sins and that dying in Kashi ensures release of a person's soul from the cycle of its transmigrations. Thus, many Hindus arrive here for dying.

 

As the home to the Kashi Vishwanath Temple Jyotirlinga, it is very sacred for Shaivism. Varanasi is also a Shakti Peetha, where the temple to goddess Vishalakshi stands, believed to be the spot where the goddess Sati's earrings fell. Hindus of the Shakti sect make a pilgrimage to the city because they regard the River Ganges itself to be the Goddess Shakti. Adi Shankara wrote his commentaries on Hinduism here, leading to the great Hindu revival.

 

In 2001, Hindus made up approximately 84% of the population of Varanasi District.

 

ISLAM

Varanasi is one of the holiest cities and centres of pilgrimage for Hindus of all denominations. It is one of the seven Hindu holiest cities (Sapta Puri), considered the giver of salvation (moksha). Over 50,000 Brahmins live in Varanasi, providing religious services to the masses. Hindus believe that bathing in the Ganges remits sins and that dying in Kashi ensures release of a person's soul from the cycle of its transmigrations. Thus, many Hindus arrive here for dying.

 

As the home to the Kashi Vishwanath Temple Jyotirlinga, it is very sacred for Shaivism. Varanasi is also a Shakti Peetha, where the temple to goddess Vishalakshi stands, believed to be the spot where the goddess Sati's earrings fell. Hindus of the Shakti sect make a pilgrimage to the city because they regard the River Ganges itself to be the Goddess Shakti. Adi Shankara wrote his commentaries on Hinduism here, leading to the great Hindu revival.

 

In 2001, Hindus made up approximately 84% of the population of Varanasi District.

 

OTHERS

At the 2001 census, persons of other religions or no religion made up 0.4% of the population of Varanasi District.

 

Varanasi is a pilgrimage site for Jains along with Hindus and Buddhists. It is believed to be the birthplace of Suparshvanath, Shreyansanath, and Parshva, who are respectively the seventh, eleventh, and twenty-third Jain Tirthankars and as such Varanasi is a holy city for Jains. Shree Parshvanath Digambar Jain Tirth Kshetra (Digambar Jain Temple) is situated in Bhelupur, Varanasi. This temple is of great religious importance to the Jain Religion.

 

Sarnath, a suburb of Varanasi, is a place of Buddhist pilgrimage. It is the site of the deer park where Siddhartha Gautama of Nepal is said to have given his first sermon about the basic principles of Buddhism. The Dhamek Stupa is one of the few pre-Ashokan stupas still in existence, though only its foundation remains. Also remaining is the Chaukhandi Stupa commemorating the spot where Buddha met his first disciples in the 5th century. An octagonal tower was built later there.

 

Guru Nanak Dev visited Varanasi for Shivratri in 1507 and had an encounter which with other events forms the basis for the story of the founding of Sikhism. Varanasi also hosts the Roman Catholic Diocese of Varanasi, and has an insignificant Jewish expatriate community. Varanasi is home to numerous tribal faiths which are not easily classified.

 

Dalits are 13% of population Of Varanasi city. Most dalits are followers of Guru Ravidass. So Shri Guru Ravidass Janam Asthan is important place of pilgrimage for Ravidasis from all around India.

 

RELIGIOUS FESTIVALS

On Mahashivaratri (February) – which is dedicated to Shiva – a procession of Shiva proceeds from the Mahamrityunjaya Temple to the Kashi Vishwanath Temple.

 

Dhrupad Mela is a five-day musical festival devoted to dhrupad style held at Tulsi Ghat in February–March.

 

The Sankat Mochan Hanuman Temple celebrates Hanuman Jayanti (March–April), the birthday of Hanuman with great fervour. A special puja, aarti, and a public procession is organized. Starting in 1923, the temple organizes a five-day classical music and dance concert festival titled Sankat Mochan Sangeet Samaroh in this period, when iconic artists from all parts of India are invited to perform.

 

The Ramlila of Ramnagar is a dramatic enactment of Rama's legend, as told in Ramacharitamanasa. The plays, sponsored by Kashi Naresh, are performed in Ramnagar every evening for 31 days. On the last day, the festivities reach a crescendo as Rama vanquishes the demon king Ravana. Kashi Naresh Udit Narayan Singh started this tradition around 1830.

 

Bharat Milap celebrates the meeting of Rama and his younger brother Bharata after the return of the former after 14 years of exile. It is celebrated during October–November, a day after the festival of Vijayadashami. Kashi Naresh attends this festival in his regal attire resplendent in regal finery. The festival attracts a large number of devotees.

 

Nag Nathaiya, celebrated on the fourth lunar day of the dark fortnight of the Hindu month of Kartik (October–November), that commemorates the victory of the god Krishna over the serpent Kaliya. On this occasion, a large Kadamba tree (Neolamarckia cadamba) branch is planted on the banks of the Ganges so that a boy acting the role of Krishna can jump into the river on to the effigy representing Kaliya. He stands over the effigy in a dancing pose playing the flute; the effigy and the boy standing on it is given a swirl in front of the audience. People watch the display standing on the banks of the river or from boats.

 

Ganga Mahotsav is a five-day music festival organized by the Uttar Pradesh Tourism Department, held in November–December culminating a day before Kartik Poornima (Dev Deepawali). On Kartik Poornima also called the Ganges festival, the Ganges is venerated by arti offered by thousands of pilgrims who release lighted lamps to float in the river from the ghats.

 

Annually Jashne-Eid Miladunnabi is celebrated on the day of Barawafat in huge numbers by Muslims in a huge rally coming from all the parts of the city and meeting up at Beniya Bagh.

 

Varanasi, also known as Benares, or Kashi is an Indian city on the banks of the Ganga in Uttar Pradesh, 320 kilometres south-east of the state capital, Lucknow. It is the holiest of the seven sacred cities (Sapta Puri) in Hinduism, and Jainism, and played an important role in the development of Buddhism. Some Hindus believe that death at Varanasi brings salvation. It is one of the oldest continuously inhabited cities in the world. Varanasi is also known as the favourite city of the Hindu deity Lord Shiva as it has been mentioned in the Rigveda that this city in older times was known as Kashi or "Shiv ki Nagri".

 

The Kashi Naresh (Maharaja of Kashi) is the chief cultural patron of Varanasi, and an essential part of all religious celebrations. The culture of Varanasi is closely associated with the Ganges. The city has been a cultural centre of North India for several thousand years, and has a history that is older than most of the major world religions. The Benares Gharana form of Hindustani classical music was developed in Varanasi, and many prominent Indian philosophers, poets, writers, and musicians live or have lived in Varanasi. Gautama Buddha gave his first sermon at Sarnath, located near Varanasi.

 

Varanasi is the spiritual capital of India. It is often referred to as "the holy city of India", "the religious capital of India", "the city of Shiva", and "the city of learning". Scholarly books have been written in the city, including the Ramcharitmanas of Tulsidas. Today, there is a temple of his namesake in the city, the Tulsi Manas Mandir. The current temples and religious institutions in the city are dated to the 18th century. One of the largest residential universities of Asia, the Banaras Hindu University (BHU), is located here.

 

ETYMOLOGY

The name Varanasi possibly originates from the names of the two rivers: Varuna, still flowing in Varanasi, and Asi, a small stream near Assi Ghat. The old city does lie on the north shores of Ganges River bounded by its two tributaries Varuna and Asi. Another speculation is that the city derives its name from the river Varuna, which was called Varanasi in olden times.[11] This is generally disregarded by historians. Through the ages, Varanasi has been known by many names including Kāśī or Kashi (used by pilgrims dating from Buddha's days), Kāśikā (the shining one), Avimukta ("never forsaken" by Shiva), Ānandavana (the forest of bliss), and Rudravāsa (the place where Rudra/Śiva resides).

 

In the Rigveda, the city is referred to as Kāśī or Kashi, the luminous city as an eminent seat of learning. The name Kāśī is also mentioned in the Skanda Purana. In one verse, Shiva says, "The three worlds form one city of mine, and Kāśī is my royal palace therein." The name Kashi may be translated as "City of Light".

 

HISTORY

According to legend, Varanasi was founded by the God Shiva. The Pandavas, the heroes of the Hindu epic Mahabharata are also stated to have visited the city in search of Shiva to atone for their sins of fratricide and Brāhmanahatya that they had committed during the climactic Kurukshetra war. It is regarded as one of seven holy cities which can provide Moksha:

 

The earliest known archaeological evidence suggests that settlement around Varanasi in the Ganga valley (the seat of Vedic religion and philosophy) began in the 11th or 12th century BC, placing it among the world's oldest continually inhabited cities. These archaeological remains suggest that the Varanasi area was populated by Vedic people. However, the Atharvaveda (the oldest known text referencing the city), which dates to approximately the same period, suggests that the area was populated by indigenous tribes. It is possible that archaeological evidence of these previous inhabitants has yet to be discovered. Recent excavations at Aktha and Ramnagar, two sites very near to Varanasi, show them to be from 1800 BC, suggesting Varanasi started to be inhabited by that time too. Varanasi was also home to Parshva, the 23rd Jain Tirthankara and the earliest Tirthankara accepted as a historical figure in the 8th century BC.

 

Varanasi grew as an important industrial centre, famous for its muslin and silk fabrics, perfumes, ivory works, and sculpture. During the time of Gautama Buddha (born circa 567 BC), Varanasi was the capital of the Kingdom of Kashi. Buddha is believed to have founded Buddhism here around 528 BC when he gave his first sermon, "Turning the Wheel of Law", at nearby Sarnath. The celebrated Chinese traveller Xuanzang, who visited the city around 635 AD, attested that the city was a centre of religious and artistic activities, and that it extended for about 5 kilometres along the western bank of the Ganges. When Xuanzang, also known as Hiuen Tsiang, visited Varanasi in the 7th century, he named it "Polonisse" and wrote that the city had some 30 temples with about 30 monks. The city's religious importance continued to grow in the 8th century, when Adi Shankara established the worship of Shiva as an official sect of Varanasi.

 

In ancient times, Varanasi was connected by a road starting from Taxila and ending at Pataliputra during the Mauryan Empire. In 1194, the city succumbed to Turkish Muslim rule under Qutb-ud-din Aibak, who ordered the destruction of some one thousand temples in the city. The city went into decline over some three centuries of Muslim occupation, although new temples were erected in the 13th century after the Afghan invasion. Feroz Shah ordered further destruction of Hindu temples in the Varanasi area in 1376. The Afghan ruler Sikander Lodi continued the suppression of Hinduism in the city and destroyed most of the remaining older temples in 1496. Despite the Muslim rule, Varanasi remained the centre of activity for intellectuals and theologians during the Middle Ages, which further contributed to its reputation as a cultural centre of religion and education. Several major figures of the Bhakti movement were born in Varanasi, including Kabir who was born here in 1389 and hailed as "the most outstanding of the saint-poets of Bhakti cult (devotion) and mysticism of 15th-Century India"; and Ravidas, a 15th-century socio-religious reformer, mystic, poet, traveller, and spiritual figure, who was born and lived in the city and employed in the tannery industry. Similarly, numerous eminent scholars and preachers visited the city from across India and south Asia. Guru Nanak Dev visited Varanasi for Shivratri in 1507, a trip that played a large role in the founding of Sikhism.

 

In the 16th century, Varanasi experienced a cultural revival under the Muslim Mughal emperor Akbar who invested in the city, and built two large temples dedicated to Shiva and Vishnu. The Raja of Poona established the Annapurnamandir and the 200 metres Akbari Bridge was also completed during this period. The earliest tourists began arriving in the city during the 16th century. In 1665, the French traveller Jean Baptiste Tavernier described the architectural beauty of the Vindu Madhava temple on the side of the Ganges. The road infrastructure was also improved during this period and extended from Kolkata to Peshawar by Emperor Sher Shah Suri; later during the British Raj it came to be known as the famous Grand Trunk Road. In 1656, emperor Aurangzeb ordered the destruction of many temples and the building of mosques, causing the city to experience a temporary setback. However, after Aurangazeb's death, most of India was ruled by a confederacy of pro-Hindu kings. Much of modern Varanasi was built during this time by the Rajput and Maratha kings, especially during the 18th century, and most of the important buildings in the city today date to this period. The kings continued to be important through much of the British rule (1775–1947 AD), including the Maharaja of Benares, or Kashi Naresh. The kingdom of Benares was given official status by the Mughals in 1737, and continued as a dynasty-governed area until Indian independence in 1947, during the reign of Dr. Vibhuti Narayan Singh. In the 18th century, Muhammad Shah ordered the construction of an observatory on the Ganges, attached to Man Mandir Ghat, designed to discover imperfections in the calendar in order to revise existing astronomical tables. Tourism in the city began to flourish in the 18th century. In 1791, under the rule of the British Governor-General Warren Hastings, Jonathan Duncan founded a Sanskrit College in Varanasi. In 1867, the establishment of the Varanasi Municipal Board led to significant improvements in the city.

 

In 1897, Mark Twain, the renowned Indophile, said of Varanasi, "Benares is older than history, older than tradition, older even than legend, and looks twice as old as all of them put together." In 1910, the British made Varanasi a new Indian state, with Ramanagar as its headquarters but with no jurisdiction over the city of Varanasi itself. Kashi Naresh still resides in the Ramnagar Fort which is situated to the east of Varanasi, across the Ganges. Ramnagar Fort and its museum are the repository of the history of the kings of Varanasi. Since the 18th century, the fort has been the home of Kashi Naresh, deeply revered by the local people. He is the religious head and some devout inhabitants consider him to be the incarnation of Shiva. He is also the chief cultural patron and an essential part of all religious celebrations.

 

A massacre by British troops, of the Indian troops stationed here and of the population of the city, took place during the early stages of the Indian Rebellion of 1857. Annie Besant worked in Varanasi to promote theosophy and founded the Central Hindu College which later became a foundation for the creation of Banaras Hindu University as a secular university in 1916. Her purpose in founding the Central Hindu College in Varanasi was that she "wanted to bring men of all religions together under the ideal of brotherhood in order to promote Indian cultural values and to remove ill-will among different sections of the Indian population."

 

Varanasi was ceded to the Union of India on 15 October 1948. After the death of Dr. Vibhuti Narayan Singh in 2000, his son Anant Narayan Singh became the figurehead king, responsible for upholding the traditional duties of a Kashi Naresh.

 

MAIN SIGHTS

Varanasi's "Old City", the quarter near the banks of the Ganga river, has crowded narrow winding lanes flanked by road-side shops and scores of Hindu temples. As atmospheric as it is confusing, Varanasi's labyrinthine Old City has a rich culture, attracting many travellers and tourists. The main residential areas of Varanasi (especially for the middle and upper classes) are situated in regions far from the ghats; they are more spacious and less polluted.

 

Museums in and around Varanasi include Jantar Mantar, Sarnath Museum, Bharat Kala Bhawan and Ramnagar Fort.

 

JANTAR MANTAR

The Jantar Mantar observatory (1737) is located above the ghats on the Ganges, much above the high water level in the Ganges next to the Manmandir Ghat, near to Dasaswamedh Ghat and adjoining the palace of Raja Jai Singh of Jaipur. Compared to the observatories at Jaipur and Delhi, it is less well equipped but has a unique equatorial sundial which is functional and allows measurements to be monitored and recorded by one person.

 

RAMNAGAR FORT

The Ramnagar Fort located near the Ganges River on its eastern bank, opposite to the Tulsi Ghat, was built in the 18th century by Kashi Naresh Raja Balwant Singh with creamy chunar sandstone. It is in a typically Mughal style of architecture with carved balconies, open courtyards, and scenic pavilions. At present the fort is not in good repair. The fort and its museum are the repository of the history of the kings of Benares. It has been the home of the Kashi Naresh since the 18th century. The current king and the resident of the fort is Anant Narayan Singh who is also known as the Maharaja of Varanasi even though this royal title has been abolished since 1971. Labeled "an eccentric museum", it has a rare collection of American vintage cars, sedan chairs (bejeweled), an impressive weaponry hall and a rare astrological clock. In addition, manuscripts, especially religious writings, are housed in the Saraswati Bhawan. Also included is a precious handwritten manuscript by Goswami Tulsidas. Many books illustrated in the Mughal miniature style, with beautifully designed covers are also part of the collections. Because of its scenic location on the banks of the Ganges, it is frequently used as an outdoor shooting location for films. The film titled Banaras is one of the popular movies shot here. However, only a part of the fort is open for public viewing as the rest of the area is the residence of the Kashi Naresh and his family. It is 14 kilometres from Varanasi.

 

GHATS

Ghats are embankments made in steps of stone slabs along the river bank where pilgrims perform ritual ablutions. Ghats in Varanasi are an integral complement to the concept of divinity represented in physical, metaphysical and supernatural elements. All the ghats are locations on "the divine cosmic road", indicative of "its manifest transcendental dimension" Varanasi has at least 84 ghats. Steps in the ghats lead to the banks of River Ganges, including the Dashashwamedh Ghat, the Manikarnika Ghat, the Panchganga Ghat and the Harishchandra Ghat (where Hindus cremate their dead). Many ghats are associated with legends and several are now privately owned.

 

Many of the ghats were built when the city was under Maratha control. Marathas, Shindes (Scindias), Holkars, Bhonsles, and Peshwas stand out as patrons of present-day Varanasi. Most of the ghats are bathing ghats, while others are used as cremation sites. A morning boat ride on the Ganges across the ghats is a popular visitor attraction. The extensive stretches of ghats enhance the river front with a multitude of shrines, temples and palaces built "tier on tier above the water’s edge".

 

The Dashashwamedh Ghat is the main and probably the oldest ghat of Varansi located on the Ganges, close to the Kashi Vishwanath Temple. It is believed that Brahma created it to welcome Shiva and sacrificed ten horses during the Dasa -Ashwamedha yajna performed here. Above the ghat and close to it, there are also temples dedicated to Sulatankesvara, Brahmesvara, Varahesvara, Abhaya Vinayaka, Ganga (the Ganges), and Bandi Devi which are part of important pilgrimage journeys. A group of priests perform "Agni Pooja" (Worship to Fire) daily in the evening at this ghat as a dedication to Shiva, Ganga, Surya (Sun), Agni (Fire), and the whole universe. Special aartis are held on Tuesdays and on religious festivals.

 

The Manikarnika Ghat is the Mahasmasana (meaning: "great cremation ground") and is the primary site for Hindu cremation in the city. Adjoining the ghat, there are raised platforms that are used for death anniversary rituals. It is said that an ear-ring (Manikarnika) of Shiva or his wife Sati fell here. According to a myth related to the Tarakesvara Temple, a Shiva temple at the ghat, Shiva whispers the Taraka mantra ("Prayer of the crossing") in the ear of the dead. Fourth-century Gupta period inscriptions mention this ghat. However, the current ghat as a permanent riverside embankment was built in 1302 and has been renovated at least three times.

 

TEMPLES

Among the estimated 23000 temples in Varanasi, the most worshiped are: the Kashi Vishwanath Temple of Shiva; the Sankat Mochan Hanuman Temple; and the Durga Temple known for the band of monkeys that reside in the large trees nearby.

 

Located on the outskirts of the Ganges, the Kashi Vishwanath Temple – dedicated to Varanasi's presiding deity Shiva (Vishwanath – "Lord of the world") – is an important Hindu temple and one of the 12 Jyotirlinga Shiva temples. It is believed that a single view of Vishwanath Jyotirlinga is worth more than that of other jyotirlingas. The temple has been destroyed and rebuilt a number of times. The Gyanvapi Mosque, which is adjacent to the temple, is the original site of the temple. The temple, as it exists now, also called Golden Temple, was built in 1780 by Queen Ahilyabai Holkar of Indore. The two pinnacles of the temple are covered in gold, donated in 1839 by Ranjit Singh, the ruler of the Punjab and the remaining dome is also planned to be gold plated by the Ministry of Culture & Religious Affairs of Uttar Pradesh. On 28 January 1983, the temple was taken over by the government of Uttar Pradesh and its management was transferred to a trust with then Kashi Naresh, Vibhuti Narayan Singh, as president and an executive committee with a Divisional Commissioner as chairman. Numerous rituals, prayers and aratis are held daily, starting from 2:30 am till 11:00 pm.

 

The Sankat Mochan Hanuman Temple is one of the sacred temples of the Hindu god Hanuman situated by the Assi River, on the way to the Durga and New Vishwanath temples within the Banaras Hindu University campus. The present temple structure was built in early 1900s by the educationist and freedom fighter, Pandit Madan Mohan Malviya, the founder of Banaras Hindu University. It is believed the temple was built on the very spot where the medieval Hindu saint Tulsidas had a vision of Hanuman. Thousands flock to the temple on Tuesdays and Saturdays, weekdays associated with Hanuman. On 7 March 2006, in a terrorist attack one of the three explosions hit the temple while the Aarti was in progress when numerous devotees and people attending a wedding were present and many were injured. However, normal worship was resumed the next day with devotees visiting the temple and reciting hymns of Hanuman Chalisa (authored by Tulidas) and Sundarkand (a booklet of these hymns is provided free of charge in the temple). After the terrorist incident, a permanent police post was set up inside the temple.

 

There are two temples named "Durga" in Varanasi, Durga Mandir (built about 500 years ago), and Durga Kund (built in the 18th century). Thousands of Hindu devotees visit Durga Kund during Navratri to worship the goddess Durga. The temple, built in Nagara architectural style, has multi-tiered spires[96] and is stained red with ochre, representing the red colour of Durga. The building has a rectangular tank of water called the Durga Kund ("Kund" meaning a pond or pool). Every year on the occasion of Nag Panchami, the act of depicting the god Vishnu reclining on the serpent Shesha is recreated in the Kund.

 

While the Annapurna Temple, located close to the Kashi Vishwanath temple, is dedicated to Annapurna, the goddess of food, the Sankatha Temple close to the Sindhia Ghat is dedicated to Sankatha, the goddess of remedy. The Sankatha temple has a large sculpture of a lion and a nine temple cluster dedicated to the nine planets.

 

Kalabhairav Temple, an ancient temple located near the Head Post Office at Visheshar Ganj, is dedicated to Kala-Bhairava, the guardian (Kotwal) of Varanasi. The Mrithyunjay Mahadev Temple, dedicated to Shiva, is situated on the way to Daranagar to Kalbhairav temple. A well near the temple has some religious significance as its water source is believed to be fed from several underground streams, having curative powers.

 

The New Vishwanath Temple located in the campus of Banaras Hindu University is a modern temple which was planned by Pandit Malviya and built by the Birlas. The Tulsi Manas Temple, nearby the Durga Temple, is a modern temple dedicated to the god Rama. It is built at the place where Tulsidas authored the Ramcharitmanas, which narrates the life of Rama. Many verses from this epic are inscribed on the temple walls.

 

The Bharat Mata Temple, dedicated to the national personification of India, was inaugurated by Mahatma Gandhi in 1936. It has relief maps of India carved in marble. Babu Shiv Prasad Gupta and Durga Prasad Khatri, leading numismatists, antiquarians and nationalist leaders, donated funds for its construction.

 

RELIGION

HINDUISM

Varanasi is one of the holiest cities and centres of pilgrimage for Hindus of all denominations. It is one of the seven Hindu holiest cities (Sapta Puri), considered the giver of salvation (moksha). Over 50,000 Brahmins live in Varanasi, providing religious services to the masses. Hindus believe that bathing in the Ganges remits sins and that dying in Kashi ensures release of a person's soul from the cycle of its transmigrations. Thus, many Hindus arrive here for dying.

 

As the home to the Kashi Vishwanath Temple Jyotirlinga, it is very sacred for Shaivism. Varanasi is also a Shakti Peetha, where the temple to goddess Vishalakshi stands, believed to be the spot where the goddess Sati's earrings fell. Hindus of the Shakti sect make a pilgrimage to the city because they regard the River Ganges itself to be the Goddess Shakti. Adi Shankara wrote his commentaries on Hinduism here, leading to the great Hindu revival.

 

In 2001, Hindus made up approximately 84% of the population of Varanasi District.

 

ISLAM

Varanasi is one of the holiest cities and centres of pilgrimage for Hindus of all denominations. It is one of the seven Hindu holiest cities (Sapta Puri), considered the giver of salvation (moksha). Over 50,000 Brahmins live in Varanasi, providing religious services to the masses. Hindus believe that bathing in the Ganges remits sins and that dying in Kashi ensures release of a person's soul from the cycle of its transmigrations. Thus, many Hindus arrive here for dying.

 

As the home to the Kashi Vishwanath Temple Jyotirlinga, it is very sacred for Shaivism. Varanasi is also a Shakti Peetha, where the temple to goddess Vishalakshi stands, believed to be the spot where the goddess Sati's earrings fell. Hindus of the Shakti sect make a pilgrimage to the city because they regard the River Ganges itself to be the Goddess Shakti. Adi Shankara wrote his commentaries on Hinduism here, leading to the great Hindu revival.

 

In 2001, Hindus made up approximately 84% of the population of Varanasi District.

 

OTHERS

At the 2001 census, persons of other religions or no religion made up 0.4% of the population of Varanasi District.

 

Varanasi is a pilgrimage site for Jains along with Hindus and Buddhists. It is believed to be the birthplace of Suparshvanath, Shreyansanath, and Parshva, who are respectively the seventh, eleventh, and twenty-third Jain Tirthankars and as such Varanasi is a holy city for Jains. Shree Parshvanath Digambar Jain Tirth Kshetra (Digambar Jain Temple) is situated in Bhelupur, Varanasi. This temple is of great religious importance to the Jain Religion.

 

Sarnath, a suburb of Varanasi, is a place of Buddhist pilgrimage. It is the site of the deer park where Siddhartha Gautama of Nepal is said to have given his first sermon about the basic principles of Buddhism. The Dhamek Stupa is one of the few pre-Ashokan stupas still in existence, though only its foundation remains. Also remaining is the Chaukhandi Stupa commemorating the spot where Buddha met his first disciples in the 5th century. An octagonal tower was built later there.

 

Guru Nanak Dev visited Varanasi for Shivratri in 1507 and had an encounter which with other events forms the basis for the story of the founding of Sikhism. Varanasi also hosts the Roman Catholic Diocese of Varanasi, and has an insignificant Jewish expatriate community. Varanasi is home to numerous tribal faiths which are not easily classified.

 

Dalits are 13% of population Of Varanasi city. Most dalits are followers of Guru Ravidass. So Shri Guru Ravidass Janam Asthan is important place of pilgrimage for Ravidasis from all around India.

 

RELIGIOUS FESTIVALS

On Mahashivaratri (February) – which is dedicated to Shiva – a procession of Shiva proceeds from the Mahamrityunjaya Temple to the Kashi Vishwanath Temple.

 

Dhrupad Mela is a five-day musical festival devoted to dhrupad style held at Tulsi Ghat in February–March.

 

The Sankat Mochan Hanuman Temple celebrates Hanuman Jayanti (March–April), the birthday of Hanuman with great fervour. A special puja, aarti, and a public procession is organized. Starting in 1923, the temple organizes a five-day classical music and dance concert festival titled Sankat Mochan Sangeet Samaroh in this period, when iconic artists from all parts of India are invited to perform.

 

The Ramlila of Ramnagar is a dramatic enactment of Rama's legend, as told in Ramacharitamanasa. The plays, sponsored by Kashi Naresh, are performed in Ramnagar every evening for 31 days. On the last day, the festivities reach a crescendo as Rama vanquishes the demon king Ravana. Kashi Naresh Udit Narayan Singh started this tradition around 1830.

 

Bharat Milap celebrates the meeting of Rama and his younger brother Bharata after the return of the former after 14 years of exile. It is celebrated during October–November, a day after the festival of Vijayadashami. Kashi Naresh attends this festival in his regal attire resplendent in regal finery. The festival attracts a large number of devotees.

 

Nag Nathaiya, celebrated on the fourth lunar day of the dark fortnight of the Hindu month of Kartik (October–November), that commemorates the victory of the god Krishna over the serpent Kaliya. On this occasion, a large Kadamba tree (Neolamarckia cadamba) branch is planted on the banks of the Ganges so that a boy acting the role of Krishna can jump into the river on to the effigy representing Kaliya. He stands over the effigy in a dancing pose playing the flute; the effigy and the boy standing on it is given a swirl in front of the audience. People watch the display standing on the banks of the river or from boats.

 

Ganga Mahotsav is a five-day music festival organized by the Uttar Pradesh Tourism Department, held in November–December culminating a day before Kartik Poornima (Dev Deepawali). On Kartik Poornima also called the Ganges festival, the Ganges is venerated by arti offered by thousands of pilgrims who release lighted lamps to float in the river from the ghats.

 

Annually Jashne-Eid Miladunnabi is celebrated on the day of Barawafat in huge numbers by Muslims in a huge rally coming from all the parts of the city and meeting up at Beniya Bagh.

 

WIKIPEDIA

Upper West Side, Manhattan, New York City, New York, United States

 

The West Park Presbyterian Church is considered to be one of the best examples of a Romanesque Revival style religious structure in New York City. The extraordinarily deep color of its red sandstone cladding and the church’s bold forms with broad, round-arched openings and a soaring tower at the corner of West 86th Street and Amsterdam Avenue produce a monumental and distinguished presence along those streets.

 

The Park Presbyterian Church was founded in 1852 as the 84th Street Presbyterian Church and formerly occupied a wood chapel on 84th Street and West End Avenue. The church purchased the site of the present church at Tenth Avenue and West 86th Street in 1882 and commissioned the prominent architect Leopold Eidlitz to design a small brick chapel on the eastern end of the site on 86th Street in 1883. It was completed in 1885. The Upper West Side’s population dramatically increased during the 1880s and the church quickly outgrew the chapel. In 1889, the congregation commissioned Henry Kilburn to design a large new church and to re-design Eidlitz’s façade, creating a unified Romanesque Revival-style church complex. Kilburn was the designer of many private residences in New York, including a number in the Upper West Side/Central Park West Historic District. The new Park Presbyterian Church was finished in 1890. The resulting building is a monumental structure which anchors an important intersection on the Upper West Side.

 

The West Park Presbyterian Church was formed in 1911 when the Park Presbyterian Church merged with the West Presbyterian Church, which was founded in 1829 in Greenwich Village and later moved to 42nd Street. Kilburn’s design remains intact, and building retains its visual prominence on the Upper West Side.

 

DESCRIPTION AND ANALYSIS

 

Development of the Upper West Side

 

Following the creation of Central Park beginning in 1858, the Upper West Side gradually became one of Manhattan’s most desirable residential neighborhoods. While the earliest row houses date from the 1870s, the first major decade of development occurred during the 1880s. Such real estate speculation was shaped by the introduction of rapid transit. Major improvements included the extension of the 8th Avenue car line along Central Park to West 84th Street in 1864, the paving and widening of the Boulevard (later renamed Broadway) in the late 1860s, and the construction of the elevated railway, which began service along 9th Avenue (renamed Columbus Avenue in 1890), with stations at 72nd, 81st, 93rd, and 104th Streets, in 1879. Alongside the railway, multiple dwellings were built, primarily five-story structures with ground-level stores. Called tenements and flats, most were leased to working-class and middle-class tenants. The side streets, to the east and west, were developed as single-family residences, mainly row houses, four and five-stories tall. Both types of buildings were designed in popular revival styles, chiefly neo-Grec and Romanesque Revival.

 

The significant exception to this pattern was Amsterdam Avenue (known as 10th Avenue until 1890) the neighborhood’s chief service corridor. Located between 9th Avenue and Broadway, it was an important transit route, served by a horse car line starting in 1878. Though tenements with street-level stores and an occasional hotel and storage warehouse were built on or close to the avenue, many structures were utilitarian, particularly a cluster of stables between 75th and 77th Streets. There were also a number of commercial, institutional, and religious buildings, such as the West Park Presbyterian Church, including Pubic School 87 (No. 369, demolished), New York Public Library (No. 444-446), Central Baptist Church (No. 651), Public School 93 (No.692, demolished), Holy Name R.C. Church (No. 740), East River Savings Bank (No. 743), St. Michael’s P.E. Church (No. 800), Home for Respectable Aged Indigent Females (No. 891), Public School 54 (No. 905, demolished), and the West End Presbyterian Church (No. 921-927).

 

West 86th Street, which is one of the wide east to west cross streets running from Central to Riverside Parks, developed as a comfortable residential address consisting of upscale row houses, flats building, and later, large apartment buildings, interspersed by an occasional commercial building or church, such as West Park.

 

The West Park Presbyterian Church

 

The Presbyterian faith, the roots of which are based on a modified form of Calvinism and a specific ecclesiastical hierarchy, was begun in Scotland in the eighteenth century. It was soon transplanted in New York with the establishment of its first congregation on Wall Street. Two other Presbyterian churches were established in New York by the late eighteenth century, one on Beekman Street known as the “Brick Church” and another in the open fields on present-day Rutgers Street. None of these early church buildings survive. Breakaway groups soon began to form their own congregations apart from the established collegiate form of worship, following factions which were being started in Scotland known as Covenanters and Seceders. In North America, these new branches became known as the Reformed Presbyterians, the Associate Presbyterians, and later the Associate Reformed Presbyterians. The number of people declaring themselves Presbyterians multiplied as did the number of buildings constructed to house the growing congregations. By 1871, the Presbyterians were the most numerous and active Protestant group in New York City, with more than ninety churches and mission chapels among the various branches.

 

The Park Presbyterian Church, the first Presbyterian congregation on the Upper West Side, was founded in 1852 as the 84th Street Presbyterian Church and in 1854 built a wood chapel, designed by architect and area resident Leopold Eidlitz, on 84th Street and West End Avenue. The church’s congregation, at first a mere fifteen members, struggled to grow until it hired Anson Phelps Atterbury (1855-1931) as its pastor in 1879. Atterbury was a member of the Phelps-Dodge mining family, and used his reputation to attract new members to the congregation, which also began to benefit from the increase in the population of the Upper West Side after the opening of the Columbus Avenue elevated railway at about the same time. By the early 1880s, the congregation had outgrown Eidlitz’s 84th Street chapel, and Atterbury began planning for the church’s imminent move to a new, larger brick building on Amsterdam Avenue and 86th Street. At first, a small brick chapel was built at the east end of the site in 1883. The church, which changed its name to Park Presbyterian Church in 1887, continued to grow rapidly under Atterbury’s leadership and constructed in 1889-90 the present larger sanctuary, designed by architect Henry Kilburn, incorporating Eidlitz’s earlier chapel, which was re-clad to match the new edifice.

 

The West Park Presbyterian Church was formed in 1911 when Park merged with the West Presbyterian Church, which was located in midtown at the time. The merged congregation made the Amsterdam Avenue church built by Park Presbyterian its home. West Presbyterian itself was founded in 1829 at 273 Bleecker Street in Greenwich Village as the North Presbyterian Church, and built a sanctuary, designed by Town & Davis, in 1831-32 on Carmine Street (now demolished). Within a few years it changed its name to West. In 1860, following the northward movement of Manhattan’s population, West was relocated to West 42nd Street and soon built a Victorian Gothic-style edifice at 31 West 42nd Street (also demolished) which was completed in 1865. West Presbyterian counted a number of distinguished citizens among its membership, including Russell Sage, Jay Gould, and Alfred H. Smith, and by 1890 had become known as the “millionaires’ gate to heaven.” By the early twentieth century, commercialization of its midtown location led to the displacement of the area’s residential population and the loss of many of West Presbyterian’s members, including the prominent men mentioned above after an internal dispute. As a consequence, the two churches began competing for members and decided to merge their memberships, forming the West Park Presbyterian Church.

 

The Architect

 

Henry Franklin Kilburn (1844-1905), who designed the 1889-90 expansion of West Park that included the modification of Eidlitz’s earlier chapel, was born and educated in Ashfield, Massachusetts, and first established an architectural practice in Northampton. In 1868, he moved his practice to New York, where he designed a number of churches in addition to West Park, including the West End Presbyterian Church (1891, Amsterdam Avenue and West 105th Street), the Mt. Moriah Baptist Church (1888, 2050 Fifth Avenue), and the St. James Episcopal Church Parish House in the Bronx (1891-92, 2500 Jerome Avenue, a designated New York City Landmark). Kilburn was also the architect of many private residences, factories, stables, and theaters in Manhattan, some of which are included in various historic districts, including the Durland Riding Academy building (1900-01, 8 West 67th Street, in the Upper West Side/Central Park West Historic District). Kilburn was a Fellow of the American Institute of Architects and a member of its New York Chapter and the Architectural League.

 

Design and Construction of the Church

 

In 1883, the 84th Street Presbyterian Church purchased five building lots at the northeast corner of West 86th Street and Amsterdam Avenue (then Tenth Avenue) for $30,000 in anticipation of its expansion and relocation to a new church building. The Reverend Anson Phelps Atterbury, its pastor at the time, engaged Leopold Eidlitz, the prominent New York architect who had designed the church’s existing chapel on 84th Street in 1854, to plan a brick, Victorian Gothic-style chapel on the eastern end of the site. The building was completed in 1885. The western end of the lot was left open for the future expansion of the church.

 

In 1889, the congregation, by then having been renamed Park Presbyterian, commissioned architect Henry Kilburn to design a larger main church. To be located on undeveloped western lots, the new edifice was to incorporate Eidlitz’s chapel of 1884-85, which would be modified to complement the new wing. Kilburn’s design was a boldly-massed Romanesque Revival-style edifice faced in deep red sandstone and anchored by a soaring corner tower with a bell-shaped roof. The church would exemplify what was then a new interest in medieval Romanesque forms and palettes, such as in its heavy round arches, rock-faced stonework, massive tower, and earth-toned (reddish brown) materials. The building appears to have been inspired by the work of Henry Hobson Richardson, one of the major and most influential architects of the nineteenth century, and one of the main champions of the rugged, Romanesque Revival mode that is evident at West Park. Kilburn greatly expanded and redesigned Eidlitz’s chapel, cladding it in brownstone and adding a tower, thereby creating a much larger, unified Romanesque Revival-style church complex. The two wings now share similar features, such as triple round arch window motifs and paired fenestration in their broadly-gabled roofs.

 

According to articles published at the time of its completion in 1890, the West Park Presbyterian Church is faced in Longmeadow (Massachusetts) and Lake Superior (Michigan) sandstones. Longmeadow stone, also used extensive by Richardson, is fine-grained and typically a bright brick-red color with little stratification, making it easy to dress and very durable. As a result, it was used commonly as a facing stone. Lake Superior brownstone is uniform in color and texture, also making it easy to cut and dress into blocks of almost any size. Richardson favored brownstone to represent the Romantic ideal that architecture should by in harmony with the forms and colors of nature. West Park rugged stonework and earthy shades exemplify Richardsonian principals.

 

Construction began on April 22, 1889, the cornerstone was laid on May 16th, and the building was officially completed on June 26, 1890. The new church, which had 900 seats, was finished enough to have held its first service with much fanfare on May 18, 1890. The church’s entrance doors were featured in 1891 in The American Architect and Building News.

 

Later History

 

When the socially-progressive clergyman, Anson Phelps Atterbury was hired to lead the congregation in 1879, West Park embarked on a more than one hundred year period of activism. Atterbury promoted ethnic inclusion, inviting Chinese congregants to worship at the church at the peak of anti-Chinese hysteria in the 1880s. Seventy-five years later, the church was at the forefront of the civil rights and anti-Vietnam War and anti-nuclear arms movements of the 1960s. Later, it became one of the founding churches of the West Side Federation for Senior Housing, Inc., as well as the original site of the West Side Food Pantry and God’s Love We Deliver. The church also championed same-sex marriage rights.

 

The building itself has been little altered since 1890. In 1911, at the time of the consolidation of West Presbyterian and Park Presbyterian, interior alterations were performed by the architectural firm Ludlow & Peabody, but the exterior of the church remains remarkably intact. At present, the church building is unused and vacant.

 

Description

 

The West Park Presbyterian Church occupies a generally rectangular lot, located at the northeast corner of Amsterdam Avenue and West 86th Street. The main façade, overlooking Amsterdam Avenue, is 75 feet long, while the secondary façade, which includes the earlier chapel portion, measures 125 feet along West 86th Street. The building consist of alternating gabled sections, square towers, and recessed planes, topped by a series of broadly sloping, pyramidal, or bell-shaped roofs. The facades and towers are clad in rock-faced Longmeadow brownstone, randomly coursed, and trimmed in Lake Superior redstone. Sections of the brownstone facing and many of its decorative elements are presently in a deteriorated condition. Some of the churches windows also show signs of decay.

 

The Amsterdam Avenue façade consists of a recessed central section, topped by a gable and flanked by a short tower on the north side and a much taller corner tower on the south side. Altogether, including the tower facades, there are five bays, some of which have paired fenestration.

 

Located in the recessed central section of the façade, the tripartite main entryway is approached via a flight of shallow concrete steps with a pair of cast-iron handrails. The paired, batten doors with hewn and riveted hinges in the shape of bow are deeply inset within round-arch openings flanked by bundled columns with florid capitals supporting moldings with floral carving that extend into the reveals and along the façade. Protective metal fences and gates have been installed at the entryways. The main entryway arches have compound moldings with floral carvings, and are topped by radiating voussoirs and intersecting label moldings with label-stops. The doors are topped by leaded fanlights with heavy wood perimeter moldings. Wrought-iron lamps with lenses hang above the two side doorways, while the central doorway has a forged-iron, stylized Presbyterian cross springing from its molded lintel. There is a foliated crown above the main above the main entryway; its top molding serves as the sill for the windows above.

 

The upper part of the recessed central section of the Amsterdam Avenue façade displays a set of three round arch windows, the center one being somewhat taller and wider than the other two. They contain leaded-glass sash (covered with protective plexi-glass), divided vertically and horizontally by a series of straight and curved wood members that are arranged as paired round-arch units supporting circular upper sash. The windows are flanked by attenuated columns with foliated capitals supporting a molded band (separated by the window openings and extending across the width of the façade). The window arches, which spring from the molded bands, have rounded moldings and voussoirs, topped by intersecting labels with stops. There is a pair of deeply-inset round-arch windows in the gable. They share a molded sill on blocky brackets (some of which are missing). The two windows are separated by a squat column with foliated capitals, from which the arches spring. The round-arch sash consist of leaded glass with wood framing. The windows have rounded moldings and voussoirs, topped by intersecting label with foliated stops, which are at the same level of short foliated molding from which the arches rise. The bottom sections of the windows are covered by sloping, non-historic, protective metal panels. The central section is topped by a broad gable with cap moldings rising from foliated stops, and is topped by a foliated pinnacle.

 

The north tower has a molded stone base and randomly-placed fenestration in the form of narrow, rectangular windows at the lower part of the tower (staggered as to suggest the existence of an interior stairwell), paired rectangular windows at mid section, and paired round-arch windows at the top. The molding that begins at the springline of the entryway arch extends into the lower part of the tower and serves as a sill for the lowest window. The middle windows share a prominently molded sill on blocky brackets (one of which is missing). These windows are separated by a large pier fronted by a squat column with a foliated capital that supports the center of a massive, beveled lintel below a stone relieving arch. The window openings are further embellished by foliation at the beveled lintel and jambs. Deeply recessed, leaded casements with wood frames fill the openings. There is a pair of deeply-inset round-arch windows at the top of the north tower above a molded band. They have slanted sills, now covered with non-historic protective metal sheets. The windows are separated and flanked by bundled columns with foliated capitals, supporting a continuous molded band. Compound arches with thick architraves spring from the molding, as do voussoirs and continuous molded labels. The round-arch sash consist of leaded glass with wood framing. The arches sit in a checkerboard stone field, topped by a molded cornice on large stone blocks. There is cooper flashing at the roofline. The original pyramidal roof of the north tower was removed in the mid-twentieth century.

 

The tall south tower, located at the corner of Amsterdam Avenue and West 86th Street, rises up from a square, two-story base, which includes a secondary entryway facing West 86th Street. That entryway, recessed and approached by recessed steps, consists of paired batten doors, with bow-shaped hinges, that are set deeply within a round arch with radiating voussoirs and a label molding lying in a shallow gable. A protective metal fence and gate have been installed at the entryway. Paired windows sit above the gable and share a prominently molded sill on blocky brackets. These windows are separated by a large pier fronted by a squat column with a foliated capital that supports the center of a massive, beveled lintel below a stone relieving arch. The window openings are further embellished by foliation at the beveled lintel and jambs. Deeply recessed, leaded casements with wood frames fill the openings. The lower part of the tower facing Amsterdam Avenue has randomly-placed fenestration in the form of narrow, rectangular windows, staggered as to suggest the existence of an interior stairwell. The tower base is topped by wide belt course topped by a molded band that extends into the Amsterdam Avenue façade. There is a bracketed metal flagpole at the lower section of the tower on the Amsterdam Avenue side.

 

The four sides of the corner tower’s mid-section are the same, except the lower part of the north side and a small section of the east side are cut off by the roof of the nave. Each side has a pair of deeply-inset round-arch windows that sit in a recessed plane. They share projecting sills above an area of slanted stonework. The windows are separated and flanked by bundled columns with foliated capitals, supporting continuous molded bands. Compound arches with thick architraves spring from the molding, as do voussoirs and continuous molded labels. The round-arch sashes consist of leaded glass with wood framing. The arches sit in a checkerboard stone field, topped by a foliated cornice on large stone blocks. The outer piers rise up to form the foliated bases of bartizans. The upper section of the corner tower, which contains the church’s chimes, is distinguished by its corner bartizans topped with turrets, its tripartite arches, and bell-shaped roof. The arches, which contain louvers, are separated by smooth columns with foliated capitals, while the arches have thick architraves, rock-faced voussoirs, and continuous molded labels. The bartizans have vertical lookout holes. The tower is finished off with projecting band that wraps around all four sides and the bartizans; its serves as the sills for blind arcades that sit below molded cornices. The bartizans are topped by conical roofs coursed in stone, while a bell-shaped roof with scalloped asphalt shingles and a copper finial top the tower.

 

The West 86th Street façade includes the corner tower and the nave, as well as the church’s earlier wing and tower, which sit at the eastern end of the site. The facade displays a variety of window configurations and bays, some which lie in recessed planes. The ashlar base has a molding that also serves as the sill for the grouped sash at the lower part of the façade. The inset sash have leaded-glass casements (covered by protective plexi-glass panels) and are topped by foliated lintels at the nave and rock-faced, chamfered lintels at the east wing. The nave has a projecting central section, distinguished by a large rose window that is topped by a broad cross gable. The rose window has circular tracery and sash, which are obscured by protective, opaque plexi-glass panels with rectilinear divisions. The elaborate surround consists of a wide sill molding, foliated spandrels, attached columns with foliated capitals at the level of the foliated springline molding, an architrave at the upper part of the window, rough-faced voussoirs, and a molded label with foliated ends. A lancet in the gable has a molded sill, rough-faced voussoirs, and a label molding. The gable has cap moldings rising from foliated stops, and is topped by a foliated pinnacle. The other bays of the nave have paired, deeply-inset round-arch windows that share common sills above foliated panels. The windows are separated and flanked by attached columns with foliated capitals, supporting continuous molded bands. Thick architraves spring from the molding, as do voussoirs and continuous molded labels. The round-arch sashes consist of leaded glass with wood framing. The sash are obscured by protective, opaque plexi-glass panels with rectilinear divisions. The roof of the nave is covered with asphalt shingles (probably not original) with copper flashing, catches, gutters, and drainpipes. There are single-bay dormers about halfway up the slope. Sheathed in copper and asphalt shingles, they have round columns and belting at the level of the sills and lintels. Prism-glass sash fill wood frames; there are multi-pane, leaded-glass transoms. Flared, asphalt-shingle-covered roofs, above copper cornices, top the dormers. There is a wide, ashlar chimney at the rear of the nave, topped by a suspended metal cap.

 

The original wing and tower consist of four bays including the tower. At the base of the tower, there is a secondary entryway, consisting of paired batten doors, with bowed hinges, that are set deeply within a round arch with radiating voussoirs and a label molding lying in a shallow gable topped by a finial. A tall lancet window occupies the central stage of the tower. It has a molded sill, architrave, voussoirs, and a label molding that springs form a belt course that reaches across the façade. The sash is obscured by protective, opaque plexi-glass with horizontal divisions. There is a metal sign bracket attached to the stone. There is a pair of deeply-inset round-arch windows at the top of the tower above a molded band. The windows, which share a molded sill, are separated by a column with foliated capitals. Thick architraves spring from a continuous molding, as do voussoirs and molded labels. The round-arch sash consist of leaded glass with wood framing. This upper stage has two other visible facades, facing east and west, which are similarly articulated. The tower is topped by a clay-tile-covered pyramidal roof above a cornice. There is copper flashing and a finial. There is a bracketed metal flagpole at mid- level.

 

The gabled façade to the east of the 86th Street tower has grouped fenestration at the first story and round-arch, tripartite windows as it main feature at center stage (similar to the Amsterdam Avenue façade). The center window is somewhat taller and wider than the other two. They contain leaded-glass sash (covered with protective plexi-glass), divided vertically and horizontally by a series of straight and curved wood members that are arranged as paired round-arch units supporting circular upper sash. Some of the sash has been modified to accommodate air conditioners. The windows are flanked by attenuated columns with foliated capitals supporting a molded band (separated by the window openings and extending across the width of the façade). The window arches, which spring from the molded bands, have architraves and voussoirs, topped by intersecting labels with stops.

 

There is a pair of deeply-inset windows in the gable. They share a molded sill on blocky brackets. The sash holds single-pane glass with wood framing (the east sash modified to accommodate an air conditioner). The windows are topped by splayed lintels. The central section is topped by a broad gable with cap moldings rising from foliated stops, and is topped by a foliated pinnacle. The slate-covered roof consists of intersection hips and gables with copper flashing. There is a skylight on the southern slope and a wide, stone chimney on the west side of the roof.

 

- From the 2010 NYCLPC Landmark Designation Report

There are a lot of discussions and speculations about this plane on the internet. It seems this plane is a very mysterious one.

 

Some information from the internet:

 

Along the lines of secret bases, there are organizations of a somewhat spooky nature based at rather ordinary facilities. [AKA, hiding in plain site.]

FEST is the Foreign Emergency Support Team.

Now delving into grayer areas, it seems that there are some civilian 757's that might also be associated with FEST. Investigations into "extraordinary rendition" revealed a number of civilian aircraft used by the CIA. But it isn't clear that all the aircraft in the investigation were used for snatching suspected terrorists. Probably only the business jets were used for that function. Two civilian 757s turned up, namely N610G and N226G.

Of course there is no proof these planes are part of FEST. They might have other spooky functions.

But the internet rumors don't stop here. Some people believe that these civilian 757s are really the USAF C-32Bs with quick paint jobs. It isn't exactly likely to find all these planes parked together somewhere and prove that rumor invalid, but here again, nobody is provided proof positive N610G or N226G are really Earl Shibe conversions of the USAF jets.

Now to top it off, and I can't reveal my source, but N610G was recently at the Tonopah Test Range.

 

Source: www.abovetopsecret.com/forum/thread846082/pg1

When we went to Indianapolis, we wanted to find out where the word "Hoosier" came from; as it turns out, no one really knows.

 

Like barnacles, a thick crust of speculation has gathered over the word "Hoosier" to explain the origin of Indiana's nickname. Popular theories form a rich, often amusing body of folklore. Those theories include:

 

- "Who's here?" as a question to unknown visitors or to the inhabitants of a country cabin;

- Hussar, from the fiery European mounted troops; "Huzzah!" proclaimed after victory in a fight;

- Husher, a brawny man, capable of stilling opponents;

- Hoosa, an Indian word for corn;

- Hoose, an English term for a disease of cattle which gives the animals a wild sort of look; and

- "Who's ear?" asked while toeing a torn-off ear lying on the bar room floor the morning after a brawl.

 

The best evidence, however, suggests that "Hoosier" was a term of contempt and opprobrium common in the upland South and used to denote a rustic, a bumpkin, a countryman, a roughneck, a hick or an awkward, uncouth or unskilled fellow. Although the word's derogatory meaning has faded, it can still be heard in its original sense, albeit less frequently than its cousins "Cracker" and "Redneck."

 

From the South "Hoosier" moved north and westward with the people into the Ohio Valley, where it was applied at first to the presumably unsophisticated inhabitants of Southern Indiana. Later it expanded to include all residents of the state and gradually lost its original, potent connotation of coarseness in manners, appearance and intellect.

As for the word itself, it probably derives from the Saxon word "hoo" meaning promontory or cliff or ridge or rise or hill. Jacob Piatt Dunn, a diligent scholar of the word, believes a Saxon beginning, and such a meaning survives in various place names in England. There is some sense in the notion, too, that those who applied the insult and those to whom it was applied (and who understood it) came primarily from British stock.

 

The unusual (ier or sier) ending has always been difficult to explain. Might it be from "scir" the old form of "shire?" The Hoo Shire would then be the Hill Country, the High Places or the Mountain Region. Would that meaning then extend to those who lived in the hills, making them the "hooscirs" and later the "Hoosiers," the mountain people, hillbillies by another name?

 

In Kurt Vonnegut’s novel “Cat’s Cradle,” the narrator meets a woman on a plane who is delighted to discover that he is from Indiana. Holding his arm tightly, she tells him, “We Hoosiers got to stick together.”

 

Hoosiers

 

Johnny Appleseed

Anne Baxter

Birch Bayh

Bill Blass

Ambrose Burnside

Earl Butz

George Rogers Clark

Embeth Davidtz

Jim Davis

James Dean

Eugene V. Debs

John Dillinger

Theodore Dreiser

Amelia Earhart

Chad Everett

Brendan Fraser

“Gus” Grissom

Benjamin Harrison

James R. Hoffa

Mark C. Honeywell

Michael Jackson

Jim Jones

Adam Lambert

David Letterman

Eli Lilly

Abraham Lincoln

Carole Lombard

Karl Malden

Steve McQueen

John Mellencamp

Oliver P. Morton

Jane Pauley

Sydney Pollack

Cole Porter

Ernie Pyle

Orville Redenbacher

Axl Rose

David Lee Roth

Colonel Harland Sanders

“Papa John” Schnatter

“Red” Skelton

Tavis Smiley

Twyla Tharp

Kurt Vonnegut

Madam C.J. Walker

General Lew Wallace

The Vienna Stock Exchange, founded in 1771 as one of the oldest stock exchanges in the world, is now a modern, customer- and market-based financial services company. It not only operates the only securities exchange in Austria, but the Austrian electricity EXAA and the CEGH Gas Exchange of the Vienna Stock Exchange. The main business areas include trading in the cash market (equity market, bond market), at the futures market and in structured products. Additional services include sales data, index development and management, and financial market specific seminars and courses. The Vienna Stock Exchange is the initiator and as well as the stock exchanges of Budapest, Ljubljana and Prague, a 100 % subsidiary of the CEE Stock Exchange Group (CEESEG), the largest exchange group in Central and Eastern Europe.

History

The Vienna Stock Exchange was founded by Maria Theresa and is one of the oldest stock exchanges in the world. Initially, only bonds, bills and foreign exchanges were traded. The Austrian National Bank was in 1818 the first public company listed on the Vienna Stock Exchange.

In the middle of the 19th Century, the growing industrialization brought a huge economic boom and many companies financed themselves with stock issues on the bourse. A liberal economic policy favored hasty and sometimes unsound business ventures. These factors set off a wave of speculations that on 9 May 1873 with the Vienna stock market crash ended abruptly. About half of public companies disappeared from the exchanges. It took years till the stock market of the Vienna Stock Exchange recovered from this setback .

Old stock exchange building in Vienna's Ringstrasse, built in 1877 by Theophil von Hansen.

New regulations and stock exchange laws had become necessary in order to handle the increasingly lively trade in an orderly fashion. 1875 third exchange law was enacted in the history of the Vienna Stock Exchange, which guaranteed the complete autonomy of the Vienna Stock Exchange and a smooth trading process. 1877, the by Theophil von Hansen designed historic stock exchange building on Scots ring (Schottenring) was inaugurated.

From the end of the 19th Century until the outbreak of the First World War, the situation on the capital market further consolidated. During the First World War, the stock market was closed. Not until the end of 1919, the official stock trading was resumed and the Vienna Stock Exchange experienced again a strong inflow and a boom, which ended abruptly with a crash in March, 1924. Share prices rebounded in Vienna in the following years just slowy. However, the fall in prices on the New York Stock Exchange in October 1929 had no significant impact on Vienna.

Although the position of the Vienna Stock Exchange was severely diminished as a financial center by the fall of the monarchy, it kept for South Eastern Europe continued importance. Among the 205 shares that were traded on the Vienna Stock Exchange in 1937, yet there were 75 from the Succession States.

With the annexation of Austria to the German Reich in 1938, the Vienna Stock Exchange lost its independence and was subordinated to the German stock exchange law. Securities trading itself was - albeit very limited - continued until shortly before the end of the Second World War. In 1948 the stock market was reopened. The stock market suffered after the war by the nationalization of individual industries a certain narrowing. The bond market, however, had recovered after the currency reform in 1952.

A major fire on 13 April 1956 destroyed a part of the exchange building. The building was re-opened in December, 1959.

While the bond market of the Vienna Stock Exchange grew steadily, the stock trading continued to lead a shadowy existence. The big change came only in 1985, when an American analyst triggered a stock market boom by drewing the attention to the extremely high potential of the Austrian capital market. After two decades of stagnant rates, it came to price increases of 130 %. Revenues increased six-fold. That changed the hitherto rather subdued setting of economic policy to the stock market. A number of large companies in the following years went on the market, such as RHI, OMV (1987), Austrian Airlines, Verbund (1988), EVN (1989). From mid-1988 on the Vienna stock exchange once again began a stock market boom, which lasted until August 1990.

In December 1997, the Vienna Stock Exchange with the Austrian Futures and Options Exchange (ÖTOB) was fused to the new Wiener Börse AG.

In January 1998, the Vienna Stock Exchange moved to premises of the OeKB at Strauchgasse 1-3 and in the Wallnerstraße 8, 1014 Vienna.

Following the decision to privatize the Vienna Stock Exchange, the Exchange Chamber was dissolved in June 1999 and the ownership shares (50% of the shares) the Austrian issuers (except banks) offered to buy.

Since November 1999, the trade in securities takes place via the fully electronic trading system Xetra ®.

End of 2001, the Vienna Stock Exchange moved to the Palais Caprara-Geymüller.

The Vienna Stock Exchange had remained untouched by the market declines, as the major international exchanges experienced in late 2002. 2003, the cash market of the Vienna Stock Exchange began to revive. Austrian companies managed to position themselves after the EU enlargement in Eastern Europe well, which had a positive impact on the performance of the ATX. The rise of the Vienna Stock Exchange increased the interest of both domestic and international investors in the Austrian capital market.

An Austrian consortium of Austrian banks, the Vienna Stock Exchange, and OeKB, acquired in 2004 the majority of the Budapest Stock Exchange. This partnership was the foundation for an exchange network that has been steadily expanded through cooperation agreements with many exchanges in the Southeast European region, such as Bucharest, Zagreb, Belgrade, Sofia, Sarajevo, Montenegro, Macedonia and Banja Luka.

In July 2004, climbed the ATX, which represents the 20 largest listed companies in Austria, for the first time over the 2,000 point mark, in June 2005, it reached the 3,000-point mark and in May 2006 the ATX broke through the 4,000-point mark. In 2008, the Vienna Stock Exchange was unable to escape the turmoil in the international financial markets. Especially in the second half of the year had the ATX experienced large losses and closed at 1,750.83 points by the end of 2008. Was 2009 at the beginning of the year still overshadowed by the financial and economic crisis, which had in the previous year reached its peak, began after repeated strong losses from mid-March a rally. The boom on the Vienna Stock Exchange turned out in comparison to other international financial centers even significantly above average, and although the ATX in recent months tended sideways, it closed in 2009 with an increase of approximately 42.5 % at 2,495.56 points.

After the acquisition of majority stakes in the three neighboring exchanges of Budapest, Ljubljana and Prague in June 2008, the Vienna Stock Exchange in 2009 devoted to the intensive formation of the CEE Stock Exchange Group - initially in the form of a common brand. On 14 January 2010, the holding company CEESEG was entered in the commercial register. Subordinaded to it are now the stock exchanges of Vienna, Budapest, Ljubljana and Prague equally as affiliates. Sole shareholder of Wiener Börse AG is now the CEESEG, the previous shareholders of Wiener Börse AG are now shareholders of CEESEG.

Corporate Structure

The Vienna Stock Exchange is a 100 % subsidiary of CEESEG. This is 52% of Austrian banks and 48% of Austrian companies.

Largest securities offerings

Biggest IPOs:

2007: Strabag SE, € 1,325.4 million

2005: Raiffeisen International, € 1,113.8 million

2000: Telekom Austria, € 1,008 million

2003: Bank Austria Creditanstalt, € 957.9 million

2006: Austrian Post, € 651.7 million

Largest capital:

2006: First Bank, € 2,918 million

2007: IMMOEaST, € 2,835 million

2006: IMMOEaST, € 2,752 million

2009: First Group, € 1,740 million

2007: Raiffeisen International, € 1,237 million

Indices

Wiener Börse calculates and distributes a number of indices, including several Eastern European indices which are known under the name "CECE indices".

The most important index calculated by the Vienna Stock Exchange is the trade flow index ATX, which comprises the 20 most liquid Vienna values.

CEE stock indexes are available for the Czech Republic (CTX - Czech Traded Index), Hungary (HTX - Hungarian Traded Index), Poland (PTX - Polish Traded Index), Croatia, Serbia and Bulgaria as well as indexes for the entire region (CECE Composite Index, SETX, CECE CECE MID , NTX). Furthermore significant, a total of 10 CIS indices.

In addition, the Vienna Stock Exchange is calculating the China Traded Index (CNX) from the closing prices (about 8:45 clock).

de.wikipedia.org/wiki/Wiener_B%C3%B6rse

Varanasi, also known as Benares, or Kashi is an Indian city on the banks of the Ganga in Uttar Pradesh, 320 kilometres south-east of the state capital, Lucknow. It is the holiest of the seven sacred cities (Sapta Puri) in Hinduism, and Jainism, and played an important role in the development of Buddhism. Some Hindus believe that death at Varanasi brings salvation. It is one of the oldest continuously inhabited cities in the world. Varanasi is also known as the favourite city of the Hindu deity Lord Shiva as it has been mentioned in the Rigveda that this city in older times was known as Kashi or "Shiv ki Nagri".

 

The Kashi Naresh (Maharaja of Kashi) is the chief cultural patron of Varanasi, and an essential part of all religious celebrations. The culture of Varanasi is closely associated with the Ganges. The city has been a cultural centre of North India for several thousand years, and has a history that is older than most of the major world religions. The Benares Gharana form of Hindustani classical music was developed in Varanasi, and many prominent Indian philosophers, poets, writers, and musicians live or have lived in Varanasi. Gautama Buddha gave his first sermon at Sarnath, located near Varanasi.

 

Varanasi is the spiritual capital of India. It is often referred to as "the holy city of India", "the religious capital of India", "the city of Shiva", and "the city of learning". Scholarly books have been written in the city, including the Ramcharitmanas of Tulsidas. Today, there is a temple of his namesake in the city, the Tulsi Manas Mandir. The current temples and religious institutions in the city are dated to the 18th century. One of the largest residential universities of Asia, the Banaras Hindu University (BHU), is located here.

 

ETYMOLOGY

The name Varanasi possibly originates from the names of the two rivers: Varuna, still flowing in Varanasi, and Asi, a small stream near Assi Ghat. The old city does lie on the north shores of Ganges River bounded by its two tributaries Varuna and Asi. Another speculation is that the city derives its name from the river Varuna, which was called Varanasi in olden times.[11] This is generally disregarded by historians. Through the ages, Varanasi has been known by many names including Kāśī or Kashi (used by pilgrims dating from Buddha's days), Kāśikā (the shining one), Avimukta ("never forsaken" by Shiva), Ānandavana (the forest of bliss), and Rudravāsa (the place where Rudra/Śiva resides).

 

In the Rigveda, the city is referred to as Kāśī or Kashi, the luminous city as an eminent seat of learning. The name Kāśī is also mentioned in the Skanda Purana. In one verse, Shiva says, "The three worlds form one city of mine, and Kāśī is my royal palace therein." The name Kashi may be translated as "City of Light".

 

HISTORY

According to legend, Varanasi was founded by the God Shiva. The Pandavas, the heroes of the Hindu epic Mahabharata are also stated to have visited the city in search of Shiva to atone for their sins of fratricide and Brāhmanahatya that they had committed during the climactic Kurukshetra war. It is regarded as one of seven holy cities which can provide Moksha:

 

The earliest known archaeological evidence suggests that settlement around Varanasi in the Ganga valley (the seat of Vedic religion and philosophy) began in the 11th or 12th century BC, placing it among the world's oldest continually inhabited cities. These archaeological remains suggest that the Varanasi area was populated by Vedic people. However, the Atharvaveda (the oldest known text referencing the city), which dates to approximately the same period, suggests that the area was populated by indigenous tribes. It is possible that archaeological evidence of these previous inhabitants has yet to be discovered. Recent excavations at Aktha and Ramnagar, two sites very near to Varanasi, show them to be from 1800 BC, suggesting Varanasi started to be inhabited by that time too. Varanasi was also home to Parshva, the 23rd Jain Tirthankara and the earliest Tirthankara accepted as a historical figure in the 8th century BC.

 

Varanasi grew as an important industrial centre, famous for its muslin and silk fabrics, perfumes, ivory works, and sculpture. During the time of Gautama Buddha (born circa 567 BC), Varanasi was the capital of the Kingdom of Kashi. Buddha is believed to have founded Buddhism here around 528 BC when he gave his first sermon, "Turning the Wheel of Law", at nearby Sarnath. The celebrated Chinese traveller Xuanzang, who visited the city around 635 AD, attested that the city was a centre of religious and artistic activities, and that it extended for about 5 kilometres along the western bank of the Ganges. When Xuanzang, also known as Hiuen Tsiang, visited Varanasi in the 7th century, he named it "Polonisse" and wrote that the city had some 30 temples with about 30 monks. The city's religious importance continued to grow in the 8th century, when Adi Shankara established the worship of Shiva as an official sect of Varanasi.

 

In ancient times, Varanasi was connected by a road starting from Taxila and ending at Pataliputra during the Mauryan Empire. In 1194, the city succumbed to Turkish Muslim rule under Qutb-ud-din Aibak, who ordered the destruction of some one thousand temples in the city. The city went into decline over some three centuries of Muslim occupation, although new temples were erected in the 13th century after the Afghan invasion. Feroz Shah ordered further destruction of Hindu temples in the Varanasi area in 1376. The Afghan ruler Sikander Lodi continued the suppression of Hinduism in the city and destroyed most of the remaining older temples in 1496. Despite the Muslim rule, Varanasi remained the centre of activity for intellectuals and theologians during the Middle Ages, which further contributed to its reputation as a cultural centre of religion and education. Several major figures of the Bhakti movement were born in Varanasi, including Kabir who was born here in 1389 and hailed as "the most outstanding of the saint-poets of Bhakti cult (devotion) and mysticism of 15th-Century India"; and Ravidas, a 15th-century socio-religious reformer, mystic, poet, traveller, and spiritual figure, who was born and lived in the city and employed in the tannery industry. Similarly, numerous eminent scholars and preachers visited the city from across India and south Asia. Guru Nanak Dev visited Varanasi for Shivratri in 1507, a trip that played a large role in the founding of Sikhism.

 

In the 16th century, Varanasi experienced a cultural revival under the Muslim Mughal emperor Akbar who invested in the city, and built two large temples dedicated to Shiva and Vishnu. The Raja of Poona established the Annapurnamandir and the 200 metres Akbari Bridge was also completed during this period. The earliest tourists began arriving in the city during the 16th century. In 1665, the French traveller Jean Baptiste Tavernier described the architectural beauty of the Vindu Madhava temple on the side of the Ganges. The road infrastructure was also improved during this period and extended from Kolkata to Peshawar by Emperor Sher Shah Suri; later during the British Raj it came to be known as the famous Grand Trunk Road. In 1656, emperor Aurangzeb ordered the destruction of many temples and the building of mosques, causing the city to experience a temporary setback. However, after Aurangazeb's death, most of India was ruled by a confederacy of pro-Hindu kings. Much of modern Varanasi was built during this time by the Rajput and Maratha kings, especially during the 18th century, and most of the important buildings in the city today date to this period. The kings continued to be important through much of the British rule (1775–1947 AD), including the Maharaja of Benares, or Kashi Naresh. The kingdom of Benares was given official status by the Mughals in 1737, and continued as a dynasty-governed area until Indian independence in 1947, during the reign of Dr. Vibhuti Narayan Singh. In the 18th century, Muhammad Shah ordered the construction of an observatory on the Ganges, attached to Man Mandir Ghat, designed to discover imperfections in the calendar in order to revise existing astronomical tables. Tourism in the city began to flourish in the 18th century. In 1791, under the rule of the British Governor-General Warren Hastings, Jonathan Duncan founded a Sanskrit College in Varanasi. In 1867, the establishment of the Varanasi Municipal Board led to significant improvements in the city.

 

In 1897, Mark Twain, the renowned Indophile, said of Varanasi, "Benares is older than history, older than tradition, older even than legend, and looks twice as old as all of them put together." In 1910, the British made Varanasi a new Indian state, with Ramanagar as its headquarters but with no jurisdiction over the city of Varanasi itself. Kashi Naresh still resides in the Ramnagar Fort which is situated to the east of Varanasi, across the Ganges. Ramnagar Fort and its museum are the repository of the history of the kings of Varanasi. Since the 18th century, the fort has been the home of Kashi Naresh, deeply revered by the local people. He is the religious head and some devout inhabitants consider him to be the incarnation of Shiva. He is also the chief cultural patron and an essential part of all religious celebrations.

 

A massacre by British troops, of the Indian troops stationed here and of the population of the city, took place during the early stages of the Indian Rebellion of 1857. Annie Besant worked in Varanasi to promote theosophy and founded the Central Hindu College which later became a foundation for the creation of Banaras Hindu University as a secular university in 1916. Her purpose in founding the Central Hindu College in Varanasi was that she "wanted to bring men of all religions together under the ideal of brotherhood in order to promote Indian cultural values and to remove ill-will among different sections of the Indian population."

 

Varanasi was ceded to the Union of India on 15 October 1948. After the death of Dr. Vibhuti Narayan Singh in 2000, his son Anant Narayan Singh became the figurehead king, responsible for upholding the traditional duties of a Kashi Naresh.

 

MAIN SIGHTS

Varanasi's "Old City", the quarter near the banks of the Ganga river, has crowded narrow winding lanes flanked by road-side shops and scores of Hindu temples. As atmospheric as it is confusing, Varanasi's labyrinthine Old City has a rich culture, attracting many travellers and tourists. The main residential areas of Varanasi (especially for the middle and upper classes) are situated in regions far from the ghats; they are more spacious and less polluted.

 

Museums in and around Varanasi include Jantar Mantar, Sarnath Museum, Bharat Kala Bhawan and Ramnagar Fort.

 

JANTAR MANTAR

The Jantar Mantar observatory (1737) is located above the ghats on the Ganges, much above the high water level in the Ganges next to the Manmandir Ghat, near to Dasaswamedh Ghat and adjoining the palace of Raja Jai Singh of Jaipur. Compared to the observatories at Jaipur and Delhi, it is less well equipped but has a unique equatorial sundial which is functional and allows measurements to be monitored and recorded by one person.

 

RAMNAGAR FORT

The Ramnagar Fort located near the Ganges River on its eastern bank, opposite to the Tulsi Ghat, was built in the 18th century by Kashi Naresh Raja Balwant Singh with creamy chunar sandstone. It is in a typically Mughal style of architecture with carved balconies, open courtyards, and scenic pavilions. At present the fort is not in good repair. The fort and its museum are the repository of the history of the kings of Benares. It has been the home of the Kashi Naresh since the 18th century. The current king and the resident of the fort is Anant Narayan Singh who is also known as the Maharaja of Varanasi even though this royal title has been abolished since 1971. Labeled "an eccentric museum", it has a rare collection of American vintage cars, sedan chairs (bejeweled), an impressive weaponry hall and a rare astrological clock. In addition, manuscripts, especially religious writings, are housed in the Saraswati Bhawan. Also included is a precious handwritten manuscript by Goswami Tulsidas. Many books illustrated in the Mughal miniature style, with beautifully designed covers are also part of the collections. Because of its scenic location on the banks of the Ganges, it is frequently used as an outdoor shooting location for films. The film titled Banaras is one of the popular movies shot here. However, only a part of the fort is open for public viewing as the rest of the area is the residence of the Kashi Naresh and his family. It is 14 kilometres from Varanasi.

 

GHATS

Ghats are embankments made in steps of stone slabs along the river bank where pilgrims perform ritual ablutions. Ghats in Varanasi are an integral complement to the concept of divinity represented in physical, metaphysical and supernatural elements. All the ghats are locations on "the divine cosmic road", indicative of "its manifest transcendental dimension" Varanasi has at least 84 ghats. Steps in the ghats lead to the banks of River Ganges, including the Dashashwamedh Ghat, the Manikarnika Ghat, the Panchganga Ghat and the Harishchandra Ghat (where Hindus cremate their dead). Many ghats are associated with legends and several are now privately owned.

 

Many of the ghats were built when the city was under Maratha control. Marathas, Shindes (Scindias), Holkars, Bhonsles, and Peshwas stand out as patrons of present-day Varanasi. Most of the ghats are bathing ghats, while others are used as cremation sites. A morning boat ride on the Ganges across the ghats is a popular visitor attraction. The extensive stretches of ghats enhance the river front with a multitude of shrines, temples and palaces built "tier on tier above the water’s edge".

 

The Dashashwamedh Ghat is the main and probably the oldest ghat of Varansi located on the Ganges, close to the Kashi Vishwanath Temple. It is believed that Brahma created it to welcome Shiva and sacrificed ten horses during the Dasa -Ashwamedha yajna performed here. Above the ghat and close to it, there are also temples dedicated to Sulatankesvara, Brahmesvara, Varahesvara, Abhaya Vinayaka, Ganga (the Ganges), and Bandi Devi which are part of important pilgrimage journeys. A group of priests perform "Agni Pooja" (Worship to Fire) daily in the evening at this ghat as a dedication to Shiva, Ganga, Surya (Sun), Agni (Fire), and the whole universe. Special aartis are held on Tuesdays and on religious festivals.

 

The Manikarnika Ghat is the Mahasmasana (meaning: "great cremation ground") and is the primary site for Hindu cremation in the city. Adjoining the ghat, there are raised platforms that are used for death anniversary rituals. It is said that an ear-ring (Manikarnika) of Shiva or his wife Sati fell here. According to a myth related to the Tarakesvara Temple, a Shiva temple at the ghat, Shiva whispers the Taraka mantra ("Prayer of the crossing") in the ear of the dead. Fourth-century Gupta period inscriptions mention this ghat. However, the current ghat as a permanent riverside embankment was built in 1302 and has been renovated at least three times.

 

TEMPLES

Among the estimated 23000 temples in Varanasi, the most worshiped are: the Kashi Vishwanath Temple of Shiva; the Sankat Mochan Hanuman Temple; and the Durga Temple known for the band of monkeys that reside in the large trees nearby.

 

Located on the outskirts of the Ganges, the Kashi Vishwanath Temple – dedicated to Varanasi's presiding deity Shiva (Vishwanath – "Lord of the world") – is an important Hindu temple and one of the 12 Jyotirlinga Shiva temples. It is believed that a single view of Vishwanath Jyotirlinga is worth more than that of other jyotirlingas. The temple has been destroyed and rebuilt a number of times. The Gyanvapi Mosque, which is adjacent to the temple, is the original site of the temple. The temple, as it exists now, also called Golden Temple, was built in 1780 by Queen Ahilyabai Holkar of Indore. The two pinnacles of the temple are covered in gold, donated in 1839 by Ranjit Singh, the ruler of the Punjab and the remaining dome is also planned to be gold plated by the Ministry of Culture & Religious Affairs of Uttar Pradesh. On 28 January 1983, the temple was taken over by the government of Uttar Pradesh and its management was transferred to a trust with then Kashi Naresh, Vibhuti Narayan Singh, as president and an executive committee with a Divisional Commissioner as chairman. Numerous rituals, prayers and aratis are held daily, starting from 2:30 am till 11:00 pm.

 

The Sankat Mochan Hanuman Temple is one of the sacred temples of the Hindu god Hanuman situated by the Assi River, on the way to the Durga and New Vishwanath temples within the Banaras Hindu University campus. The present temple structure was built in early 1900s by the educationist and freedom fighter, Pandit Madan Mohan Malviya, the founder of Banaras Hindu University. It is believed the temple was built on the very spot where the medieval Hindu saint Tulsidas had a vision of Hanuman. Thousands flock to the temple on Tuesdays and Saturdays, weekdays associated with Hanuman. On 7 March 2006, in a terrorist attack one of the three explosions hit the temple while the Aarti was in progress when numerous devotees and people attending a wedding were present and many were injured. However, normal worship was resumed the next day with devotees visiting the temple and reciting hymns of Hanuman Chalisa (authored by Tulidas) and Sundarkand (a booklet of these hymns is provided free of charge in the temple). After the terrorist incident, a permanent police post was set up inside the temple.

 

There are two temples named "Durga" in Varanasi, Durga Mandir (built about 500 years ago), and Durga Kund (built in the 18th century). Thousands of Hindu devotees visit Durga Kund during Navratri to worship the goddess Durga. The temple, built in Nagara architectural style, has multi-tiered spires[96] and is stained red with ochre, representing the red colour of Durga. The building has a rectangular tank of water called the Durga Kund ("Kund" meaning a pond or pool). Every year on the occasion of Nag Panchami, the act of depicting the god Vishnu reclining on the serpent Shesha is recreated in the Kund.

 

While the Annapurna Temple, located close to the Kashi Vishwanath temple, is dedicated to Annapurna, the goddess of food, the Sankatha Temple close to the Sindhia Ghat is dedicated to Sankatha, the goddess of remedy. The Sankatha temple has a large sculpture of a lion and a nine temple cluster dedicated to the nine planets.

 

Kalabhairav Temple, an ancient temple located near the Head Post Office at Visheshar Ganj, is dedicated to Kala-Bhairava, the guardian (Kotwal) of Varanasi. The Mrithyunjay Mahadev Temple, dedicated to Shiva, is situated on the way to Daranagar to Kalbhairav temple. A well near the temple has some religious significance as its water source is believed to be fed from several underground streams, having curative powers.

 

The New Vishwanath Temple located in the campus of Banaras Hindu University is a modern temple which was planned by Pandit Malviya and built by the Birlas. The Tulsi Manas Temple, nearby the Durga Temple, is a modern temple dedicated to the god Rama. It is built at the place where Tulsidas authored the Ramcharitmanas, which narrates the life of Rama. Many verses from this epic are inscribed on the temple walls.

 

The Bharat Mata Temple, dedicated to the national personification of India, was inaugurated by Mahatma Gandhi in 1936. It has relief maps of India carved in marble. Babu Shiv Prasad Gupta and Durga Prasad Khatri, leading numismatists, antiquarians and nationalist leaders, donated funds for its construction.

 

RELIGION

HINDUISM

Varanasi is one of the holiest cities and centres of pilgrimage for Hindus of all denominations. It is one of the seven Hindu holiest cities (Sapta Puri), considered the giver of salvation (moksha). Over 50,000 Brahmins live in Varanasi, providing religious services to the masses. Hindus believe that bathing in the Ganges remits sins and that dying in Kashi ensures release of a person's soul from the cycle of its transmigrations. Thus, many Hindus arrive here for dying.

 

As the home to the Kashi Vishwanath Temple Jyotirlinga, it is very sacred for Shaivism. Varanasi is also a Shakti Peetha, where the temple to goddess Vishalakshi stands, believed to be the spot where the goddess Sati's earrings fell. Hindus of the Shakti sect make a pilgrimage to the city because they regard the River Ganges itself to be the Goddess Shakti. Adi Shankara wrote his commentaries on Hinduism here, leading to the great Hindu revival.

 

In 2001, Hindus made up approximately 84% of the population of Varanasi District.

 

ISLAM

Varanasi is one of the holiest cities and centres of pilgrimage for Hindus of all denominations. It is one of the seven Hindu holiest cities (Sapta Puri), considered the giver of salvation (moksha). Over 50,000 Brahmins live in Varanasi, providing religious services to the masses. Hindus believe that bathing in the Ganges remits sins and that dying in Kashi ensures release of a person's soul from the cycle of its transmigrations. Thus, many Hindus arrive here for dying.

 

As the home to the Kashi Vishwanath Temple Jyotirlinga, it is very sacred for Shaivism. Varanasi is also a Shakti Peetha, where the temple to goddess Vishalakshi stands, believed to be the spot where the goddess Sati's earrings fell. Hindus of the Shakti sect make a pilgrimage to the city because they regard the River Ganges itself to be the Goddess Shakti. Adi Shankara wrote his commentaries on Hinduism here, leading to the great Hindu revival.

 

In 2001, Hindus made up approximately 84% of the population of Varanasi District.

 

OTHERS

At the 2001 census, persons of other religions or no religion made up 0.4% of the population of Varanasi District.

 

Varanasi is a pilgrimage site for Jains along with Hindus and Buddhists. It is believed to be the birthplace of Suparshvanath, Shreyansanath, and Parshva, who are respectively the seventh, eleventh, and twenty-third Jain Tirthankars and as such Varanasi is a holy city for Jains. Shree Parshvanath Digambar Jain Tirth Kshetra (Digambar Jain Temple) is situated in Bhelupur, Varanasi. This temple is of great religious importance to the Jain Religion.

 

Sarnath, a suburb of Varanasi, is a place of Buddhist pilgrimage. It is the site of the deer park where Siddhartha Gautama of Nepal is said to have given his first sermon about the basic principles of Buddhism. The Dhamek Stupa is one of the few pre-Ashokan stupas still in existence, though only its foundation remains. Also remaining is the Chaukhandi Stupa commemorating the spot where Buddha met his first disciples in the 5th century. An octagonal tower was built later there.

 

Guru Nanak Dev visited Varanasi for Shivratri in 1507 and had an encounter which with other events forms the basis for the story of the founding of Sikhism. Varanasi also hosts the Roman Catholic Diocese of Varanasi, and has an insignificant Jewish expatriate community. Varanasi is home to numerous tribal faiths which are not easily classified.

 

Dalits are 13% of population Of Varanasi city. Most dalits are followers of Guru Ravidass. So Shri Guru Ravidass Janam Asthan is important place of pilgrimage for Ravidasis from all around India.

 

RELIGIOUS FESTIVALS

On Mahashivaratri (February) – which is dedicated to Shiva – a procession of Shiva proceeds from the Mahamrityunjaya Temple to the Kashi Vishwanath Temple.

 

Dhrupad Mela is a five-day musical festival devoted to dhrupad style held at Tulsi Ghat in February–March.

 

The Sankat Mochan Hanuman Temple celebrates Hanuman Jayanti (March–April), the birthday of Hanuman with great fervour. A special puja, aarti, and a public procession is organized. Starting in 1923, the temple organizes a five-day classical music and dance concert festival titled Sankat Mochan Sangeet Samaroh in this period, when iconic artists from all parts of India are invited to perform.

 

The Ramlila of Ramnagar is a dramatic enactment of Rama's legend, as told in Ramacharitamanasa. The plays, sponsored by Kashi Naresh, are performed in Ramnagar every evening for 31 days. On the last day, the festivities reach a crescendo as Rama vanquishes the demon king Ravana. Kashi Naresh Udit Narayan Singh started this tradition around 1830.

 

Bharat Milap celebrates the meeting of Rama and his younger brother Bharata after the return of the former after 14 years of exile. It is celebrated during October–November, a day after the festival of Vijayadashami. Kashi Naresh attends this festival in his regal attire resplendent in regal finery. The festival attracts a large number of devotees.

 

Nag Nathaiya, celebrated on the fourth lunar day of the dark fortnight of the Hindu month of Kartik (October–November), that commemorates the victory of the god Krishna over the serpent Kaliya. On this occasion, a large Kadamba tree (Neolamarckia cadamba) branch is planted on the banks of the Ganges so that a boy acting the role of Krishna can jump into the river on to the effigy representing Kaliya. He stands over the effigy in a dancing pose playing the flute; the effigy and the boy standing on it is given a swirl in front of the audience. People watch the display standing on the banks of the river or from boats.

 

Ganga Mahotsav is a five-day music festival organized by the Uttar Pradesh Tourism Department, held in November–December culminating a day before Kartik Poornima (Dev Deepawali). On Kartik Poornima also called the Ganges festival, the Ganges is venerated by arti offered by thousands of pilgrims who release lighted lamps to float in the river from the ghats.

 

Annually Jashne-Eid Miladunnabi is celebrated on the day of Barawafat in huge numbers by Muslims in a huge rally coming from all the parts of the city and meeting up at Beniya Bagh.

 

WIKIPEDIA

Central Park West, Upper West Side, Manhattan, New York City, New York, United States of America

 

Summary

 

Soaring over Central Park, the profile of the San Remo is among the most important components of the magnificent skyline of Central Park West. The first of the twin-towered buildings which give Central Park West its distinctive silhouette, and one of the New York's last grand apartment houses built in the pre-Depression era, it was designed by Emery Roth, then at the pinnacle of his career as a specialist in apartment house architecture. A residential skyscraper in classical garb, the San Remo epitomizes Roth's ability to combine the traditional with the modern, an urbane amalgam of luxury and convenience, decorum and drama.

 

Development of Central Park West

 

Central Park West, the northern continuation of Eighth Avenue bordering on the park, is today one of New York's finest residential streets, but in the mid-nineteenth century it was a rural and inhospitable outpost, notable for its rocky terrain, browsing goats and ramshackle shanties. With the creation of Central Park in the 1860s, followed by Riverside Park (begun 1876), as well as a series of transportation improvements such as the Ninth Avenue Elevated Railroad (1879), the Upper West Side in general experienced a period of intense real estate speculation. The 1880were the first decade of major development, and set the pattern for the Upper West Side, where rowhouses line the side streets, and multiple dwellings, commercial and institutional structures are sited on the avenues.

 

Not surprisingly, those avenues closest to the parks. Central Park West and Riverside Drive, were immediately considered the most desirable. (Ninth Avenue, re-christened Columbus in 1890, Tenth Avenue, renamed Amsterdam in the same year, and Broadway—the Boulevard before 1899 — were all, in varying degrees marred by cable car and elevated railway lines.)

 

The potential of the parkside avenues for development as prime locations led to an anticipatory increase in land values; prices rose to such extravagant heights that many speculative builders shied away from row house and tenement construction, from which they would realize relatively meager returns, while the very wealthy, who could afford to build mansions, for the most part remained on the more fashionable East Side- As a result, the development of Central Park West lagged behind the general development of the Upper West Side. It was not until the turn of the century that Central Park West's construction boom began and it emerged as a- boulevard of elegant tall apartments punctuated by impressive institutional buildings—a kind of grand proscenium to the architectural variety show of the Upper West Side.

 

The stage had been set By two great monuments, the American Museum of Natural History between 77th and 81st Streets, (begun 1874, architects Vaux & Mould, and a designated New York City Landmark), and the Dakota, the pioneering luxury apartments at 72nd Street (1880-84. architect Henry Hardenbergh, and a designated New York City Landmark). Yet a survey of roughly a decade later revealed that more than half the block fronts along the park from 60th to 96th Streets remained vacant or contained only old, modest frame houses. A few rather unprepossessing apartment hotels (at

 

least, relative to the Dakota) were constructed in the early 1890s, among them the San Remo at 75th Street, designed in 1890 by architect Edward Angel 1.2 was described by Moses King in his Handbook as "an immense and imposing edifice, finely situated on the high ground of West 75th Street and facing on the lawns, woods and waters of Central Park. The rooms . . . are all in suites"; and more recently as "a ten-story, high Victorian pile, a mixture of Gothic and Romanesque details . . . unremarkable from an architectural standpoint except for the steep pyramidal towers at its corners."

 

Among the other apartment hotels on the avenue, were the Beresford at 81st Street, the Majestic (architect Alfred Zucker) just south of the Dakota, both erected in the early 1890s, and the El Dorado at 90th Street of 1901. These have all been replaced by their towered namesakes of the late 1920s and early '30s, but they had already been architecturally superceded by grand apartments houses of the early 1900s—such as the Prasada (1904) at 65th Street, the Langham (1905) at 73rd Street, the Kenilworth (1908) at 75th Street. This phase in Central Park West's development was interrupted by World War I, when construction ground to a halt. The second major phase of development began with the great prosperity of the '20s producing the Art Deco towered buildings, and Roth's Beresford and San Remo Apartments which now define the skyline.

 

The 1920s provided a generation of aspiring immigrants with the opportunity to move up in the world, both economically and geographically. Many Jewish immigrants, refugees from Csarist pogroms, had achieved prosperity in New York by the late 1920s, and looked from the Lower East Side and the Boroughs to the Upper West Side as a cultural and architectural haven. By the mid-1930s more than half the residents of the Upper West Side from 72nd to 96th Streets were Jewish, and more than a third of these families was headed by a parent born in Europe. Emery Roth was himself a Jewish immigrant of Horatio Algeresque stamina and optimism, a family man and Upper West Sider, although he arrived by a more circuitous route than most of his neighbors.

 

The Architect

 

Emery Roth was born in 1871 in the town or Galzecs, Hungary, then part of the Austro-Hungarian Empire. When he was thirteen the family's fortunes took a turn for the worse, and it was decided that young Emery, alone, would immigrate to America. Passing through Ellis Island, he continued on to Chicago where his success story began.

 

When still a teenager living a hand to mouth existence in Bloomington, Illinois, Roth determined to become an architect. He worked for both a local builder and a local architect. In 1889, having won a national-government sponsored contest, the Maize Competition—for which he drew a living room utilizing the corn plant as a decorative motif—Roth took his $100 prize money and set out for Kansas City. Apparently he could not find architectural employment there, but while he was still in Bloomington, had applied to join the office of Burnham & Root. Offered the job by mail. Roth moved on to Chicago and worked under Charles Atwood (who had succeeded John W. Root after his death in 1891.) Roth helped to prepare drawings for the celebrated Palace of Fine Arts. While at the fair, he met Richard Morris Hunt, the recognized dean of American architects, who offered to hire him if he ever came to New York. After the fair, with true to form optimism, Roth made his way to New York, where Hunt's casual offer was honored. Assigned to draft interior perspectives for The Breakers, the Newport mansion of Cornelius Vanderbilt, Roth came in contact with Ogden Codman, a noted architect, interior designer and socialite. In 1895 Roth went to work for Codman, where his decorative and planning abilities were sharpened.

 

By 1898 Roth believed himself ready for private practice. Two young architects, Theodore G. Stein and E. Yancy Cohen, after involved negotiations, sold Roth their architectural practice for $1000. As part of the agreement, Roth was entitled to represent himself as a partner in Stein, Cohen & Roth in order to capitalize on the good will of the existing firm. In fact, Roth was on his own.

 

Roth's first major commission was the Hotel Belleclaire of 1901-03 on upper Broadway, a designated New York City Landmark. While it was under construction Roth was approached by Leo and Alexander Bing, Manhattan real estate developers. The Bing brothers admired the Belleclaire and commissioned Roth to design a group of five-story apartment buildings in Washington Heights. This alliance inaugurated a lifelong association.

 

In the following years, Roth had several commissions, among them Bancroft Hall of 1910—a student housing facility for Columbia University, and a series of religious structures, including the Congregation Ahavith Achem of 1908 in Brooklyn and the First Reformed Hungarian Church of 1916 on East 69th Street in Manhattan.

 

The year 1918 was a traumatic one for Roth. He lost his vision in one eye, the result of glaucoma, and nearly died in the great influenza epidemic. But the prosperity of the 1920s was to carry him into a period of great achievement. After the hiatus in construction caused by the First World War, building was again undertaken. In New York City, a 1921 ordinance exempting new residential construction from real estate taxes for the next decade, opened the door to a building boom. The Bing brothers commissioned a series of apartment buildings and hotels from Roth, many of which Ruttenbaum aptly terras "fine background buildings," while two other developers, Samuel Minskoff and Harris H. Uris commissioned Roth to design a number of handsome medium height apartment houses which the architect dubbed "skyscratchers."

 

In 1926 Roth in association with Thomas Hastings, the surviving partner of the eminent firm of Carrere & Hastings, designed the Ritz Tower at Park Avenue and 57th Street, a 41-story apartment hotel In a neo-Renaissance style, its extreme height making it "a symbol of a new way to live for wealthy New Yorkers." After the Ritz Tower, Roth went on to design a host of luxury residential skyscrapers, among them the Oliver Cromwell Hotel on West 72nd Street (1928), the Beresford Apartments on Central Park West, and as a consultant to Margon & Holder, the Art Deco style El dorado Apartments also on Central Park West (1929-31, and a designated New York City Landmark). From the mid-1920s on, the signature of a major Roth apartment house was its tower(s). Initially designed to conceal water tanks, they evolved in the Beresford with its three towers into a major element of the design.

 

In the San Remo. among Roth's finest works, the towers are carried even further, becoming an integral component of this residential skyscraper. This fusing of the functional with the aesthetic was equally characteristic of his apartment plans. Roth's sons credit their father with the creation of the foyer plan, and if not the originator he was certainly a refiner of this type. Roth's best apartments seem effortlessly interlocked, wasteful corridor space reduced to a minimum, with spacious, well-lit rooms in their stead.

 

Roth's last great work was the Normandy Apartments on Riverside Drive of 1938-39 (a designated New York City Landmark), by which time his sons had joined the firm. The majority of his later buildings in concession to the Depression had smaller apartments and fewer amenities, while still maintaining high standards. Roth died in 1947, and his sons continued the firm, which has been prosperous and prolific.

 

The San Remo

 

In an advertisement of May 18, 1930, in the New York Times the San Remo was heralded as:

 

The Aristocrat of Central Park West Apartments Designed for You Built by the builders of the Beresford

 

Every detail of these sumptuous apartments has been carefully planned to make living in them the last word in luxury. Only private homes have ceilings as lofty as these and rooms as- spacious. Every chamber has its own colored tile bathroom and is well-supplied with deep closets. Many have dressing rooms too. The long galleries and living rooms with fireplaces offer splendid decorative possibilities. The kitchens have been fitted with the most modern appliances. Up in the towers are apartments such as New York has never before seen with windows on all four sides and views of Central Park, the Hudson, and Westchester. Other specially designed apartments have slate terraces overlooking the park.

 

Six to sixteen rooms, simplex and duplex apartments H.R.H. Construction Company 11

 

Contemporary writers essentially concurred with this euphoric description, and were impressed by the height of the building, the twin-towered silhouette, good plans and luxurious detailing. The New Yorker magazine (a publication which in 1930 seems, at least to modern eyes, to all but ignore the 1929 Crash) featured two articles on the San Remo, one by "Penthouse" [Marcia Clarke Davenport]. Davenport is impressed by the views, the size of the terraces and rooms, and "the remarkable sun and light everywhere." Perhaps a hint of the Depression can be detected in her interest in costs--"This is not one of the houses you use to illustrate that rents are lower on the West Side." An eighteen-room duplex was offered at $21,000 per year.

 

The second New Yorker contributor, "T-Square" [George S. Chappell] considers the San Remo in more strictly architectural terms and as a design by Roth "whose name must be inextricably associated with the development of this section" of Manhattan.

 

...the Italian baroque [is] skillfully adapted to modern conditions. Cornices are reduced to a minimum, becoming simply bandcourses, but such detail as is used is classic in derivation. The twin towers with their circular colonnades of Corinthian columns, crowned by bronze lanterns,

 

are fine in silhouette____ The proportions are

 

well-studied and the warm light brick used above the limestone substructure give a delightful effect.

 

Chappell also praises the watertank coverings and the innovative window design with upper and lower movable transoms.

 

Despite its popular success, the San Remo fell prey to the pervasive economic mayhem of the 1930s. A full year after it had officially opened, nearly a third of its apartments remained vacant, and the Bank of the United States which held its $5 million mortgage had collapsed, its officers charged with recklessly "gambling" on the San Remo. In an

 

effort to attract tenants rents were reduced, and some of the larger apartments were subdivided. But after a succession of owners and bankruptcies, in 1940 the San Remo was sold along with the Beresford, which was experiencing similar financial woes, for a mere $25,000 over existing mortgages.

 

In its near sixty-year history, the San Remo has had numerous well-known and famous tenants, among them David Nemerov and his wife, owners of Russeks Stores, and parents of Howard Nemerov, poet and critic, and Diane Arbus, photographer, Eddie Cantor, the singer and comedian, and more recently, singer Barry Manilow, and actors Dustin Hoffman, Diane Keaton, Tony Randall and Mary Tyler Moore.

 

Architectural Sources and Style

 

The San Remo is a skyscraper which, in the conservative early twentieth-century tradition, applies an historical style to a contemporary form. Roth, who had a lifelong predilection for classicizing styles (although he used others), here turned to the Late Italian Renaissance for inspiration,,. Broken pediments, both curved and triangular, cartouches, and boldly scaled pilasters and columns with composite capitals, and overlapping architectural elements—all hallmarks of the Late Italian Renaissance—are the components of the San Remo's detailing. Ruttenbaum has noted similarities in the crowning temples of the San Remo with the ancient Greek choragic monument of Lysicrates, which Roth had studied in his youth at the Chicago exposition. Certainly, there are parallels, especially in the proportions, but perhaps equally important are such Late Renaissance structures as Bramante's celebrated Tempietto in Rome, or—in terms of placement as much as form—Michelangelo's lantern atop St. Peter's dome.

 

Much closer to home are such general prototypes as McKim, Mead & White's Municipal Building of 1909-13, a skyscraper topped by a temple and designed in a neo-classical style.

 

Truly tall skyscrapers, rather than the "skyscratchers" of Roth's terminology, up until the 1920s had been almost exclusively erected as commercial structures. Roth's first very tall apartment building, the 41-story Ritz Tower of 1926, had been erected as an apartment hotel, for which less stringent building code requirements applied than for apartment houses. The Ritz Tower was exactly what the name implied—one preliminary scheme even called for a lantern clearly derived from the tower of the Florentine Palazzo Vecchio. In residential terms, this was a new building type, one which reached a fuller expression in the San Remo.

 

In early 1929, a new Multiple Dwelling Act was passed, allowing apartment houses of large ground area greater height and the use of towers. The San Remo, the first of the vast twin-towered West Side apartments, was designed in response to these new stipulations. An innovative design, based on Roth's experience with single-towered structures, it was quickly emulated: yet the sheer size and height of the San Remo apparently struck others as fundamentally "modern." The Century Apartments and the Majestic Apartments are exercises in the contemporary Art Deco style. Even the Normandy, Roth's own last great building combines elements of the Style Moderne with neo-Italian Renaissance motifs. Yet, as the architectural critic, Paul Goldberger (himself a resident of the San Remo) has remarked, "Roth's greatest gift was his ability to adapt Renaissance and classical details to modern building forms." 21

 

Description

 

The San Remo Apartments occupy the Central Park West blockfront from 74th to 75th Streets. A residential skyscraper, the main block of the building is 17 stories in height, with terraced setbacks from the 14th to 17th stories. Two symmetrical towers, each ten stories in height surmounted by elaborate suprastructures culminating in circular temples with lanterns give the building its dramatic profile. The building is executed in light brick. The first three stories are in rusticated limestone, lightly vermiculated at the first two stories, with smooth lower relief at the third. The facade is 26 bays wide, with two main entryways. The southern elevation is 19 bays wide, and the northern is 16. {The southern elevation is 180 feet in length, the northern, 150.) Each has a single main entrance. (There are four office entrances on the Central Park West facade, two on the south elevation, and three on the north. The towers are five bays wide on the facade and side elevations.

 

The rear, western elevation...which owing to its height above the side street rowhouses, is largely visible is executed in the same light brick, and is ranged around a T-shaped courtyard. The towers have terraced rear extensions. A large chimney abuts the north tower.

 

The facade and side elevations are articulated above the three-story base by shallow brick pilasters and slight projections signalized as pavilions by the Renaissance detailing at the upper stories. The facade of the main block of the building has a basic vertical arrangement of bays as: 1-1-1-6-1-6-1-6-1-1-1. At the terrace levels the central six bays and outermost three bays function as true pavilions between the setbacks. The towers have massive, pier-like enframements at the corners. Cornices are effectively and sparingly used to accentuate the upper stories of the main block of the building, the upper stories of the towers, and the suprastructures.

 

Architectural detailing, executed in stone, terra cotta and metal, is Late Italian Renaissance in character, and highlights entrances and window configurations at the upper stories. Balustrades, pilasters, engaged columns, broken pediments, both circular and triangular, garlands, urns, cartouches, scrolls, consoles and roundels are employed. The detail is executed in limestone up to the fourth story and in terra cotta above. The terraces have either terra-cotta balustrades or metal railings. The lantern is of copper. (All such detailing is described below.)

 

Detailing

 

Fenestration:

 

The windows are uniformly treated on the designed elevations, with metal casements featuring movable transoms above and below the principal windows. The upper transom swings out, the lower transom (or hopper) swings in. The central large windows open outward in the conventional manner. The windows have six panes (2 over 2 over 2). This innovative design was intended to facilitate the regulation of temperature and air circulation. There are some variations in width which reflect interior spaces (living rooms, bedrooms etc.) but the basic configuration remains the same, except in the second-story windows above the Central Park West entrances, and at the uppermost stories of the facade central pavilion, which are tripartite with nine panes of glass (3 over 3 over 3). On the rear elevation the windows are more varied in their treatment, with single double, triple and double leaf casement windows, some of which do not have the lower transom. A few windows have been altered, most notably on the rear tower elevations.

 

Main Entrances:

 

Facade [Central Park West] (two, symmetrically located at the 6-7th bays and 20-21st bays).

 

A broken triangular pediment surmounts the double doors , executed in bronze and glass with paneled, solid bronze transoms. The doors are each divided into three parts, with square panels ornamented by bronze medallions and bordering acanthus leaver set in a rectilinear bronze grillework. Metal and glass lanterns flank the doorway. A double-height limestone enframement surrounds the doorway and second-story tripartite window, and is composed of flanking pilasters with composite capitals , with reliefs depicting classical urns above, and supporting a dentiled curved, broken pediment. At the center of the pediment is a large scrolled cartouche draped by a garland which is looped over a rosette at each side. The doorways have sheltering canopies on bronze supports.

 

North [75 St.] and south [74th St.] elevations (one, located in the 13th bay, north side, and in the 11th bay, south side).

 

Both have deep reveals and limestone enframements with a surmounting console table on console-like supports with a central scrolled cartouche. The single bronze and glass doors follow the same design as those on the facade and have transoms with an octagonal panel with central medallion and acanthus leaves. Lanterns flank the doorways.

 

Office Entrances:

 

Facade [Central Park West] (four, symmetrically located at the 3rd, 10th, 17th and 24th bays).

 

These have limestone enframements and surmounting entablatures with scrolled ornamental keystones. The single doors are of bronze with a glazed upper panel and transom.

 

North elevation [75th St.] (three, at the 4th, 8th, and 15th bays).

 

These are detailed like those on the facade.

 

South elevation [74th St.] (two, at the 6th and 14th bays).

 

Set within deep reveals and enframed by the rusticated walls, each has a bronze door with a glazed upper panel and transom.

 

Service Entrances:

 

North [75th St.] and south [74th St.] elevations, (two, located at the rear of each elevation).

 

A rusticated wall which follows the design of the building walls and extends to the second story contains an arched doorway with a large keystone and is surmounted by a paneled overdoor. A decorative metal gate with a panel reading "Service" fills the archway. At the south elevation, a metal railing atop a brick wall extends westward along the property line.

 

Third Story Window Enframements:

 

Facade [Central Park West], north [75th St. ] and south [74th St.] elevations, (four, each set at the second bay from the Central Park West corners).

 

The windows have limestone relief enframements with side elements in the shape of a console in profile, and rosettes. .. . .

 

Fourth Story Window Enframements:

 

Facade [Central Park West] (two, symmetrically placed, 5-8th bays and 19-22nd bays).

 

A balustraded balcony set upon four large ornamented console brackets extends for four bays. The central two bays have a limestone enframement and are separated by a smooth limestone panel. Flanking pilasters support an entablature upon which a triangular broken pediment is superimposed. At the center is a scrolled escutcheon with a garland and ornamental tablet.

 

Facade [Central Park West], north [75th St.] and south [74th St.] elevations, (four, each set at the second bay from the Central Park West corners).

 

Each has an entablature with a superimposed triangular pediment, both dentil led, and a central ornamented keystone flanked by plain stones. Pilasters and enframements surround the windows which also have a balustrade executed in high relief.

 

Fourth Story Cartouche:

 

Facade [Central Park West] (one, between the 13th and 14th bays).

 

A large scrolled cartouche, placed at the center of the facade, it has the completion date of the building 19—30 placed to each side.

 

Eleventh-Twelfth Story Window Enframements:

 

Facade [Central Park West] (two, symmetrically located at the 5-8th and 19-22nd bays).

 

A balustrade on Four console brackets, which visually echoes the fourth-story treatment below, extends across four bays. A double-height, two-bay wide central section is recessed, with flanking brick pilasters, in which the capitals are seemingly "overlapped" by the outer wall surface. Two embossed rosettes appear in the panel which is enframed by bandcourses between the 11th and 12th stories. Two additional embossed rosettes appear in the outer bays. A scrolled cartouche with garlands draped over rosettes, similar to those of the facade main entrances, surmount the composition.

 

Thirteenth to Fifteenth Story Window Enframements:

 

Facade (Central Park West], north [75 th St. ] and south [74 th St.] elevations, (four, each set at the second bay from the Central Park West corners).

 

Placed similarly to the window enframement of the fourth story, these three-story compositions also serve to accentuate and anchor the Central Park West corners of the building. In each,, ornamented console brackets at the 13th story level support a balustered balcony one bay wide. At the 13th story and balcony level, are bandcourses which continue along the walls, articulating the designed elevations. The 14th-story windows are surmounted by curved broken pediments and ornamented at the center by escutcheons. Garlands and floral motifs appear below the pediments, upon the window frames. The 15th-story windows are surmounted by a scrolled escutcheon. Double height brick pilasters with rosettes flank the windows and support a broken triangular pediment. Cartouches appear at the center. The band courses of the pilasters and broken pediments also continue along the wall surfaces and here help to define the three-bay wide corner pavilions. These pavilions are further defined by flanking brick pilasters with rosettes.

 

Thirteenth to Seventeenth Story Window Enframements:

 

Facade [Central Park West] (one, at the 12-13th bays).

 

This composition, which signalizes the central six-bay wide pavilion, reiterates many of the elements of the four corner compositions just described, although it is two bays wide, rather than one. Ornamented consoles at the 13th story support the 14th story balustered balcony. Instead of two windows there are single tripartite windows. The 14th and 15th story windows are detailed like those at the corners, but here the broken pediment enframing the carouche is curved rather than triangular. The composition continues to the 16th and 17th stories, which are also flanked by brick pilasters. The tripartite window at the 16th story is richly enframed with a central garlanded tablet, and a broken triangular pediment. At the 17th story is a central garlanded cartouche. The central pavilion has terminating brick pilasters with embossed rosettes like those of the corner pavilions.

 

Twenty-third Story Window Enframements:

 

Facade [Central Park West], north [75th St.] and south [74th St.] elevations, (four, set in the central bays).

 

These window, set mid way on the designed elevations of the towers, function as medallions on the relatively unadorned tower shafts. The windows have elaborate enframements with ornamental keystones and curved, broken pediments.

 

Twenty-sixth - Twenty-seventh Story Window Enframements:

 

Facade [Central Park West], north [75th St. ] and south [74th St. ] elevations, (four, set in the 2-4th bays).

 

Set between bandcourses and balustrade and pediment level, which continue on the wall surfaces of the towers, are these three boldly scaled three-bay wide compositions. The central bay has a projecting balustrade and above, double-height engaged columns on brackets, with foliate capitals. These columns enframe the two windows and support a curved broken pediment. At the center of the pediment is a large cartouche. The side bays have balustrades and above, double-height pilasters on podia, with foliate capitals. These pilasters flank the two windows and support triangular broken pediments.

 

Suprastructure Window Enframements:

 

Facade [Central Park West], north [75th St.] and south [74th St.] elevations and the two inner faces of the towers (six, set at the second story of the suprastructure and in the penthouses).

 

These double-height compositions each include a framed window with flanking brick pilasters with embossed rosettes at capital-level. Above the window is a broken triangular pediment and a central escutcheon. Six small penthouses with semi-circular roofs have their facades placed above the pediments. The windows of these are curved at top and bottom and elaborately enframed and have metal grilles. They are each flanked by console brackets which support the curved pediment of the penthouse.

 

Temples:

 

North and south towers, (two, located at the top of the building).

 

Above the suprastructure each tower is surmounted by a circular temple of brick and terra cotta, set upon a base articulated by boldly scaled console brackets on eight buttressing pedestals. Large urns, draped with garlands, crown each pedestal and the intervening walls are ornamented with scrolled cartouches beneath balustrades. The temples, set on simple brick podia, are encircled by colonnades of smooth columns with foliate capitals. These support plain dentil led friezes beneath balustrades. Above on each tower is a circular base with copestones, which supports the crowing element — a fenestrated and electrified copper lantern, above elongated foliate scrolled consoles. (The temples and lanterns have recently been restored.)

 

- From the 1987 NYCLPC Landmark Designation Report

a homage of ignorance to speculation (2009)

MS, EW

Sir Christopher Hatton (1540 – 20 November 1591) was an English politician, the lord chancellor of England and, according to speculation, the lover of Queen Elizabeth I.

 

His father was William Hatton (d. 1546) of Holdenby, Northamptonshire and his mother was Alice Saunders. He was educated at St Mary Hall, Oxford. Known as a handsome and accomplished man, especially distinguished for his elegant dancing, he soon attracted the notice of Queen Elizabeth and became one of her gentlemen pensioners in 1564, and the captain of her bodyguard in 1572. He received valuable estates and offices from the Queen, and this prompted rumours that he was her lover, a charge which was definitely made by Mary, Queen of Scots in 1584. Hatton had been made vice-chamberlain of the royal household and a member of the Privy Council in 1578, and had been a member of parliament since 1571, first representing the borough of Higham Ferrers and afterwards the county of Northamptonshire. In 1578 he was knighted, and became the Queen's spokesman in the House of Commons. He was an active agent in the prosecutions of John Stubbs and William Parry, disputing John Jovey's suggestion to execute the "seditious pair." He was also one of those appointed to arrange a marriage between Elizabeth and Francois, Duke of Alençon, in 1581.

 

As a lawyer, he was a member of the court which tried Anthony Babington in 1586; and was one of the commissioners who found Mary, Queen of Scots guilty of treason. He urged Elizabeth not to marry the French prince; but, according to one account, repeatedly assured Mary that he would fetch her to London if the English queen died. Whether true or not, Hatton's loyalty was unquestioned; and he brought about a memorable incident seen in the House of Commons in December 1584, when four hundred kneeling members repeated after him a prayer for Elizabeth's safety.

 

Having been the constant recipient of substantial marks of the queen's favour, he vigorously denounced Mary Stuart in parliament, and advised William Davison to forward the warrant for her execution to Fotheringhay. In the same year (1587) Hatton was made Lord Chancellor; he was the last MP to hold this position (barring the strange case of Charles Yorke) until Jack Straw, some four hundred and twenty years later. Although he had no great knowledge of the law, he appears to have acted with sound sense and good judgment in his new position. He is said to have been a Roman Catholic in all but name, yet he treated religious questions in a moderate and tolerant way. He died in London, and was buried in St Paul's Cathedral.

 

Although mention has been made of a secret marriage, Hatton appears to have remained single, and his large and valuable estates descended to his nephew, Sir William Newport, who took the name of Hatton. Sir Christopher was a Knight of the Garter and chancellor of the University of Oxford. Elizabeth frequently gave her friend generous gifts. She called him her "mouton", and forced the bishop of Ely to give him the freehold of Ely Place, Holborn, which became his residence, his name being perpetuated in the neighbouring Hatton Garden. Hatton is reported to have been a very mean man, but he patronized men of letters, and among his friends was Edmund Spenser. He wrote the fourth act of a tragedy, Tancred and Gismund, and his death occasioned several panegyrics in both prose and verse.

 

When Hatton's nephew, Sir William Hatton, died without sons in 1597, his estates passed to a kinsman, another Sir Christopher Hatton (d. 1619), whose son and successor, Christopher, was created Baron Hatton of Kirby.

The Vienna Stock Exchange, founded in 1771 as one of the oldest stock exchanges in the world, is now a modern, customer- and market-based financial services company. It not only operates the only securities exchange in Austria, but the Austrian electricity EXAA and the CEGH Gas Exchange of the Vienna Stock Exchange. The main business areas include trading in the cash market (equity market, bond market), at the futures market and in structured products. Additional services include sales data, index development and management, and financial market specific seminars and courses. The Vienna Stock Exchange is the initiator and as well as the stock exchanges of Budapest, Ljubljana and Prague, a 100 % subsidiary of the CEE Stock Exchange Group (CEESEG), the largest exchange group in Central and Eastern Europe.

History

The Vienna Stock Exchange was founded by Maria Theresa and is one of the oldest stock exchanges in the world. Initially, only bonds, bills and foreign exchanges were traded. The Austrian National Bank was in 1818 the first public company listed on the Vienna Stock Exchange.

In the middle of the 19th Century, the growing industrialization brought a huge economic boom and many companies financed themselves with stock issues on the bourse. A liberal economic policy favored hasty and sometimes unsound business ventures. These factors set off a wave of speculations that on 9 May 1873 with the Vienna stock market crash ended abruptly. About half of public companies disappeared from the exchanges. It took years till the stock market of the Vienna Stock Exchange recovered from this setback .

Old stock exchange building in Vienna's Ringstrasse, built in 1877 by Theophil von Hansen.

New regulations and stock exchange laws had become necessary in order to handle the increasingly lively trade in an orderly fashion. 1875 third exchange law was enacted in the history of the Vienna Stock Exchange, which guaranteed the complete autonomy of the Vienna Stock Exchange and a smooth trading process. 1877, the by Theophil von Hansen designed historic stock exchange building on Scots ring (Schottenring) was inaugurated.

From the end of the 19th Century until the outbreak of the First World War, the situation on the capital market further consolidated. During the First World War, the stock market was closed. Not until the end of 1919, the official stock trading was resumed and the Vienna Stock Exchange experienced again a strong inflow and a boom, which ended abruptly with a crash in March, 1924. Share prices rebounded in Vienna in the following years just slowy. However, the fall in prices on the New York Stock Exchange in October 1929 had no significant impact on Vienna.

Although the position of the Vienna Stock Exchange was severely diminished as a financial center by the fall of the monarchy, it kept for South Eastern Europe continued importance. Among the 205 shares that were traded on the Vienna Stock Exchange in 1937, yet there were 75 from the Succession States.

With the annexation of Austria to the German Reich in 1938, the Vienna Stock Exchange lost its independence and was subordinated to the German stock exchange law. Securities trading itself was - albeit very limited - continued until shortly before the end of the Second World War. In 1948 the stock market was reopened. The stock market suffered after the war by the nationalization of individual industries a certain narrowing. The bond market, however, had recovered after the currency reform in 1952.

A major fire on 13 April 1956 destroyed a part of the exchange building. The building was re-opened in December, 1959.

While the bond market of the Vienna Stock Exchange grew steadily, the stock trading continued to lead a shadowy existence. The big change came only in 1985, when an American analyst triggered a stock market boom by drewing the attention to the extremely high potential of the Austrian capital market. After two decades of stagnant rates, it came to price increases of 130 %. Revenues increased six-fold. That changed the hitherto rather subdued setting of economic policy to the stock market. A number of large companies in the following years went on the market, such as RHI, OMV (1987), Austrian Airlines, Verbund (1988), EVN (1989). From mid-1988 on the Vienna stock exchange once again began a stock market boom, which lasted until August 1990.

In December 1997, the Vienna Stock Exchange with the Austrian Futures and Options Exchange (ÖTOB) was fused to the new Wiener Börse AG.

In January 1998, the Vienna Stock Exchange moved to premises of the OeKB at Strauchgasse 1-3 and in the Wallnerstraße 8, 1014 Vienna.

Following the decision to privatize the Vienna Stock Exchange, the Exchange Chamber was dissolved in June 1999 and the ownership shares (50% of the shares) the Austrian issuers (except banks) offered to buy.

Since November 1999, the trade in securities takes place via the fully electronic trading system Xetra ®.

End of 2001, the Vienna Stock Exchange moved to the Palais Caprara-Geymüller.

The Vienna Stock Exchange had remained untouched by the market declines, as the major international exchanges experienced in late 2002. 2003, the cash market of the Vienna Stock Exchange began to revive. Austrian companies managed to position themselves after the EU enlargement in Eastern Europe well, which had a positive impact on the performance of the ATX. The rise of the Vienna Stock Exchange increased the interest of both domestic and international investors in the Austrian capital market.

An Austrian consortium of Austrian banks, the Vienna Stock Exchange, and OeKB, acquired in 2004 the majority of the Budapest Stock Exchange. This partnership was the foundation for an exchange network that has been steadily expanded through cooperation agreements with many exchanges in the Southeast European region, such as Bucharest, Zagreb, Belgrade, Sofia, Sarajevo, Montenegro, Macedonia and Banja Luka.

In July 2004, climbed the ATX, which represents the 20 largest listed companies in Austria, for the first time over the 2,000 point mark, in June 2005, it reached the 3,000-point mark and in May 2006 the ATX broke through the 4,000-point mark. In 2008, the Vienna Stock Exchange was unable to escape the turmoil in the international financial markets. Especially in the second half of the year had the ATX experienced large losses and closed at 1,750.83 points by the end of 2008. Was 2009 at the beginning of the year still overshadowed by the financial and economic crisis, which had in the previous year reached its peak, began after repeated strong losses from mid-March a rally. The boom on the Vienna Stock Exchange turned out in comparison to other international financial centers even significantly above average, and although the ATX in recent months tended sideways, it closed in 2009 with an increase of approximately 42.5 % at 2,495.56 points.

After the acquisition of majority stakes in the three neighboring exchanges of Budapest, Ljubljana and Prague in June 2008, the Vienna Stock Exchange in 2009 devoted to the intensive formation of the CEE Stock Exchange Group - initially in the form of a common brand. On 14 January 2010, the holding company CEESEG was entered in the commercial register. Subordinaded to it are now the stock exchanges of Vienna, Budapest, Ljubljana and Prague equally as affiliates. Sole shareholder of Wiener Börse AG is now the CEESEG, the previous shareholders of Wiener Börse AG are now shareholders of CEESEG.

Corporate Structure

The Vienna Stock Exchange is a 100 % subsidiary of CEESEG. This is 52% of Austrian banks and 48% of Austrian companies.

Largest securities offerings

Biggest IPOs:

2007: Strabag SE, € 1,325.4 million

2005: Raiffeisen International, € 1,113.8 million

2000: Telekom Austria, € 1,008 million

2003: Bank Austria Creditanstalt, € 957.9 million

2006: Austrian Post, € 651.7 million

Largest capital:

2006: First Bank, € 2,918 million

2007: IMMOEaST, € 2,835 million

2006: IMMOEaST, € 2,752 million

2009: First Group, € 1,740 million

2007: Raiffeisen International, € 1,237 million

Indices

Wiener Börse calculates and distributes a number of indices, including several Eastern European indices which are known under the name "CECE indices".

The most important index calculated by the Vienna Stock Exchange is the trade flow index ATX, which comprises the 20 most liquid Vienna values.

CEE stock indexes are available for the Czech Republic (CTX - Czech Traded Index), Hungary (HTX - Hungarian Traded Index), Poland (PTX - Polish Traded Index), Croatia, Serbia and Bulgaria as well as indexes for the entire region (CECE Composite Index, SETX, CECE CECE MID , NTX). Furthermore significant, a total of 10 CIS indices.

In addition, the Vienna Stock Exchange is calculating the China Traded Index (CNX) from the closing prices (about 8:45 clock).

de.wikipedia.org/wiki/Wiener_B%C3%B6rse

Upper West Side, Manhattan, New York City, New York, United States

 

After the January 21, 2011 snowstorm

If you want to know more about my walks and photos, check out my blog.

 

The Hotel Belleclaire, one of a number of luxury apartment hotels constructed on the Upper West Side at the turn of the century, was the first major commission awarded to Emery Roth, at the time a straggling young architect. Roth went on to specialize in apartment house design, and during a career spanning more than forty years and well over two hundred projects, was to play an important role in the shaping of the Manhattan skyline.

 

Best known for his towered apartment buildings on Central Park West, Roth's early work has gone largely unrecognized. The Hotel Belleclaire of 1901-03 with its references to the Art Nouveau and Secessionist movements of Europe, represents not only an interesting early phase in Roth's career, but also a fascinating stylistic anomaly in the history of New York City architecture.

 

Development History

 

The Upper West Side was largely undeveloped until the 1880s. Farm patents had been granted in the seventeenth century and early in ,the eighteenth the Bloomingdale Road was opened (later known as the Boulevard, and after 1899, as Broadway) . The site on which the Belleclaire stands was included in the Somarindyck family holdings and by the early nineteenth century was located on the outskirts of Harsenville, named for one John Harsen whose house stood between 70th and 71st streets at Broadway.

 

Although the grid plan of 1811 for New York extended to the Upper West Side, the area remained essentially rural until after the Civil War. Land speculation in the post-war years was fueled by the creation of Central Park, and despite wild vacillations in prices occasioned by the Panic of 1873, speculation continued almost unabated.

 

Plans for Riverside Park and Drive were undertaken in 1876 (completed 1900) and transportation improvements such as the Ninth Avenue Elevated Railroad (completed 1879) further stimulated speculative interest. Serious building activity began with Edward Clark's bold venture in constructing The Dakota, the grand apartment hotel at 72nd Street and Central Park West of 1884 (designed by architect Henry Kardenbergh, and a designated New York City landmark.)

 

By 1886 the New York Times was extolling the "thousands of carpenters and. masons rearing substantia] buildings" where there had been "huge masses of rock. ..crowned by rickety shanties and browsing goats."

 

In the early 1890s the West 70s and 80s had evolved into an up-and-coming neighborhood, Numerous rowhouses had been constructed on the side streets closest: to Central Park, while apartment buildings had begun to line the avenues.

 

Optimistic opinion held that the Upper West Side was destined to supplant the Upper East Side as Manhattan' s most desireable residential area.

 

The new rowhouses, executed in a variety of styles and materials seemed to many far more appealing than their older brownstone counterparts across the park. Riverside Drive was envisioned as Fifth Avenue's successor, which resulted in an anticipatory rise in land values. By the late 1890s land prices had reached such extravagant heights that developers could realize little profit on single family dwellings and those that were built were rapidly becoming too costly for any but the truly rich.

 

At the same time, Fifth Avenue's old guard remained firmly entrenched, so that relatively few West Side mansions were erected. Thus, by the turn of the century, the stage was set for the advent of the tall West Side apartment building.

 

Apartment Hotels

 

Apartment buildings, which had been introduced to New York in the later nineteenth century, were initially termed "French flats" when they were intended to house the middle and upper-middle classes.

 

All multiple dwellings for three or more tenants were legally classified as tenements, but in common parlance the tenement was the habitat of the working class, often overcrowded and equipped with few amenities.

 

Despite European precedent, Americans of means were initially skeptical of multiple dwellings. Such close proximity to neighbors, and more importantly to live-in servants and to kitchen areas—traditionally relegated to attics and basements—was thought to lack privacy and a certain decorum.

 

A successful solution to such objections was the apartment hotel, a building type which enjoyed great popularity during the early twentieth century. Apartment hotels were intended for both permanent and transient tenants, and offered suites and single rooms, furnished or unfurnished.

 

All were without kitchen facilities, and instead the apartment hotel operated ground floor restaurants, supplied room service, and employed full service staffs, so that tenants could dispense with personally employed servants.

 

The appeal of the apartment hotel was three-fold, offering privacy, convenience and economy. But if the apartment hotel was regarded as a perfectly acceptable domestic arrangement by many affluent New Yorkers, the uppermost echelons of New York society apparently regarded it as rather dubious.

 

Edith Wharton, in Custom of the Country (1913) gives the West Side, where the parvenu Spragg family reside, the distinctly unflattering name "Hotel Stentorian"

 

The Belleclaire and Its Architectural Sources

 

The Hotel Belleclaire was const meted between 1901 and 1903 for owner Albert Saxe. He commissioned Emery Roth to design the building on the basis of their association on an earlier project, The Saxony apartments of 1899, located nearby at 250 West 82nd Street. A seven-story building executed in brick with limestone detailing, The Saxony was a workmanlike Italian Renaissance design, which invites comparison with numerous Upper West Side buildings, such as those designed by Neville & Bagge or George F. Pelham, firms which often worked for developers.

 

Certain aspects of the Saxony's design, such as the rusticated limestone two-story base and the unification of the middle floors by continuous pilasters with crowning upper stories, bear a formal resemblance to the Belleclaire. but such comparisons seem unimportant when the mundanity of the Saxony is contrasted with the exuberance and individuality of the Belleclaire.. where the compact solid block is replaced by a boldly plastic silhouette which takes full advantage of the corner site, clearly demarcating avenue, corner and side street.

 

The Belleclaire, by far the biggest commission of Roth's young career, offered him his first opportunity to compete with such large projects as The Dakota, or The Ansonia and The Dorilton, two grand apartment hotels then under construction just a few blocks south on Broadway.

 

These were both designed in the neo-Baroque French Beaux-Arts style. Roth offered his own version of European inspired elegance,, looking to the Art Nouveau of France and Belgium, and the related Secessionism of Austria and Germany.

 

Oddly enough it appears that Roth first came in contact with the Art Nouveau and Secessionist styles in Chicago in the early 1990s while he was working as a draftsman on the staff designing the World's Columbia Exposition of 1893.

 

Although the fair itself was a paean to neo-classicism, it had attracted many young foreign architects with a variety of interests. Roth had a German roommate "as wholeheartedly immersed in art as I was" , and as he later reminisced:

 

[A].. .potent and lasting influence was the inspiration I received from touching elbows with enthusiastic young men of outstanding talent there at the fair; these left a permanent mark on me.

 

There were men of all nationalities among the hundred or more draughtsmen; Frenclimen from the Ecole des Beaux Arts, Norwegian Moderns, Germans from the famous Wagner School, and above all the pick of America.

 

Roth's "Wagner School" refers to the students of Otto Wagner (1341-1918). Professor of Architecture at the Vienna Academy, he had designed a number of speculative apartment houses on Vienna's famous Ringstrasse, was interested in urban design and planning, and was associated with the Vienna. Secession. Thus Roth was meeting young men who had come directly from his sphere of influence and who had first-hand acquaintance with the early phases of the Secessionist movement Roth's interest in the new styles became apparent when he began independent practice in New York in 1898. Despite his self-professed predilection for neo-classicism, he employed Art Nouveau motifs for two restaurant renovations, the Cafe Boulevard on lower First Avenue and the nearby Lorber restaurant.

 

Around 1900 he was commissioned to make improvements to the Arverne Hotel in the Rockaways, where he designed a Secessionist-influenced casino pavilion. This work introduced him to fellow Jewish-Hungarian immigrants who formed much of the Arverne1 s clientele, and led to a series of summer cottage commissions. At

 

Fiejschmanns, New York, in the Catskill Mountains, Roth designed two houses which were essentially relatively modest-sized, examples of the Shingle Style, onto which he rather whimsically, but quite successfully, grafted Art Nouveau motifs.

 

The Art Nouveau elements were confined to details, such as versnda supports, balustrades and window shapes.

 

In designing the Hotel Belleclaire, Roth's approach was similar; the massing, materials and plan of the building conform to academic Beaux-Arts principles which equally inform such buildings as The Ansonia and The Dorilton.

 

It is in the decorative detailing of its elevations that the Belleclaire displays Art Nouveau-Secessionist influence. The Art Nouveau and Secessionist movement ,generally, was concerned with decorative art and applied ornament. In some cases its architectural expression was a matter of surface application rather than of plan and articulation of form.

 

The United States as a whole was unreceptive to Art Nouveau architecture, perhaps viewing it as too "bohemian'. Roth's version palliated conservative mistrust of the avant-garde, at the same time offering a fillip of Continental panache. Despite the success of the Belleclaire, its Art Nouveau-Secessionist inclinations were not emulated.

 

It remains a singular evocation in New York of an architectural current which swept Europe but only brushed American shores.

 

The Architect

 

Emery Roth was born in 1871, in Galzecs, Hungary, to a comfortable bourgeios family, but after the death of his father when he was thirteen, the family's fortunes took a turn for the worse, and it was decided that instead of continuing his schooling, young Emery would immigrate to America- Passing through Ellis Island, Roth continued on to Chicago, where his truly Horatio Algeresque success story began.

 

While still a teen-ager living a hand to mouth existence in Bloomi.ngton, Illinois. Roth determined to become an architect. He worked for both a local architect and local builder.

 

In 1889, having won a national government-sponsored contest, the Maize Competition—for which he drew a drawing room utilizing the corn plant as a decorative motif—Roth took his $100 prize money and set out for Kansas City.

 

Apparently he could not find architectural employment there, but while he was still in Bloomington he had applied to join the office of Burnham & Root as a member of the architectural staff of the World's Columbian Expostion.

 

Offered the job by mail, Roth moved on to Chicago and worked under Charles Atwood, who succeeded John W. Root after his death in 1891. Roth helped to prepare drawings for the celebrated Palace of Fine Arts. While at the fair, Roth met Richard Morris Hunt, the recognized dean of American architects, who offered to hire him if he ever came to New York.

 

After the fair, with true to form optimism, Roth headed for Manhattan, where Hunt's casual offer was honored. Assigned to draft interior perspectives for the Breakers, the Newport mansion of Cornelius Vanderbilt, Roth came in contact with Ogden Codman, a noted architect, interior designer and socialite. In 1895 Roth went to work for Codman, where his decorative and planning abilities were sharpened.

 

By 1898 Roth believed himself ready for private practice. Theodore G. Stein and E. Yancv Cohen, after involved negotiations, sold Roth their architectural practice for $ 1000. As part of the agreement Roth was entitled to represent himself as a partner in Stein, Cohen & Roth for one year, in order to capitalize on the good will of the existing firm. In fact, Roth was on his own.

 

While the Belleclaire was under construction Roth was approached, by Leo and Alexander Bing, Manhattan real estate developers. The Bing brothers admired the Belleclaire and commissioned Roth to design a group of five-story apartment buildings in Washington Heights. This alliance inaugurated a lifetime association.

 

In the years following the Belleclaire, Roth had several commissions, among them Bancroft Hall of 1910, a student housing facility for Columbia University, and a series of religious structures, including the Congregation Ahavith Achem of 1908 in Brooklyn and the First Reformed Hungarian Church of 1916 on East 69th Street in Manhattan.

 

The year 1918 was a traumatic one for Roth. He lost his vision in one eye, the result of glaucoma, and nearly died in the great influenza epidemic of that year.

 

But the prosperity of the 1920s was to carry him through to a period of great professional achievement and personal contentment. His numerous apartment building commissions, such as the Ritz Tower on Park Avenue at 57th Street of 1925, followed by the Oliver Cromwell (1928), the San Remo (1929-30), the Beresford (1928-39), the Eldorado (1929-31) and the St. Moritz Hotel, all on the West Side, reveal Roth's ability to fuse functional requirements with the aesthetic aspirations of his clients. Roth had learned from Codman the planning requirements of the affluent—rooms of "good proportions, vistas and logical communication."

 

The dramatic towers of Roth's Central Park West buildings are predicated upon interior considerationsr offering abundant air, light and views. In his own way Roth was adhering to the modern philosophy "form follows function". Roth's apartments of the Depression era demonstrate that to some extent form may also be dictated by economics.

 

Beginning with such buildings as the Southgate Apartments on East 52nd Street of 1929-31, Roth designed more modestly. Aided by his sons, he was to continue his practice until his death in 1948.

 

The Belleclaire

 

From the New York Tribune, January 13, 1903:

 

Milton Roblee, the proprietor of the new Hotel Belleclaire, gave a formal opening at his hotel last evening, which was attended by a large number of specially invited guests. The hotel was handsomely decorated.

 

The Hotel Belleclaire is the latest addition to the constantly swelling list of West Side apartment hotels. It is a structure of ten stories, luxuriously furnished with striking and original decorative effects in several of the public rooms... .

 

Although primarily designed as a place of permanent residence, the Belleclaire will also accommodate transient guests. The apartments are arranged in suites of from one to five rooms, each with private bath, ....

 

And from the Architects' and Builders' Magazine, January, 1903:

 

The [Belleclaire's! ground floor is devoted entirely to the hotel business, and has large and commodious offices, and a beautiful promenade hall extending the entire length, off from which you may enter the Louis XV ladies' dining room, the Italian Renaissance palm room, the Flemish cafe, the Mission library and the Moorish private dining room.

 

Other space is devoted to flowers, cigars,, news, telephone andtelegraph offices, etc. two passenger elevators, freight elevator for baggage and servants, mail chutes, and in fact every modern up-to-date convenience.

 

The Belleclaire's early years were characterized by the prosperity, which these accounts augured. Under Rob-lee's management, modif i cat ions were soon made to the hotel, according to Roth's designs.

 

The orignal bowling alley in the basement gave way to storage space, the kitchens were reorganized and a metal and glass entry was provided in the 77th Street courtyard.

 

The Belleclaire's daily routine was rather dramatically interrupted in the Spring of 1906. Maxim Gorky, the celebrated Russian author and champion of Socialist Realism, had arrived in New York on a fund-raising campaign.

 

An American socialist millionaire, Gaylord Wilshire, arranged for Gorky and his mistress, Mme. Andreyeva, to stay at the hotel. Gorky was initially lionized by New York—Mark Twain arranged a literary dinner, William Randolph Hearst took him on a tour of the city and contracted a series of newspaper articles—and impromptu receptions were the order of the day in his suite.

 

But all too soon Gorky became enmeshed in American political intrigues and the New York press seized the moment to decry his illicit alliance with Mme. Andreyeva. Martin Roblee felt compelled to evict them: "This is not. Europe; I am running a family hotel and I can' t have these people in my house any longer."

 

Roblee was not alone—the Hotel Brevoort turned them away, the Rhinelander accepted them, but when the manager learned their identity, had their luggage suminarily dumped in the street.

 

In the 1920s, under the new management of Walter Guzzardi, alterations were again undertaken. His modernizing efforts began with the cafe and bar, in keeping with Prohibition laws, and the New York Times lamented,

 

"Another noted relic of the pre-Volstead era will soon pass out of existence" as new office space spelled "the doom of the bar, the rail and all the other embellishments."

 

At the same time the main dining room was converted to stores (architect Louis Abramson), and among the first tenants were the millinery shop of Rosalind Lee, Isaacs & Marquis gown and dress shop, the Cash Nut Shop and Sheffield Farms Inc. Guzzardi also planned a roof garden for dining and dancing arid a ten-story extension adjacent to the 77th Street elevation, but these additions were never realized.

 

During the Depression years the Belleclaire apparently lost many of its permanent residents, and by the time of the 1939 World's Fair, it was advertised in a brochure as a transient hotel suitable to fair visitors. The nightly rate for a double room began at $ 2.50.

 

Although New York City's Multiple Dwelling Law of: 1929 allowed kitchens to be added to apartment hotel rooms, it was not until early 1943 that "kitchenettes" were installed in the Belleclaire.

 

At the same time many of trie larger suites were subdivided and many hotel services suspended. Luxury apartment hotels like the Belleclaire, casualties of the Depression, were forced to accede to a new regime.

 

Description

 

The Hotel Belleclaire is a ten-story building executed in red brick wi th Iimestone, terra cot ta and metal detai1ing. Composed of three symmetrically massed pavilions with an entrance court on 77th Street and two light courts on the south elevation, the easternmost pavilion has been adjusted, to conform with with, the angle of Broadway.

 

From the street the building appears to be U-shaped. The Broadway tower and side street elevations are horizontally divided in the traditional mariner with a base, central section and crowning element. The two-story base is of smooth rusticated limestone, and now includes shopfronts at the first story replacing or obscuring the original fenestration.

 

This consisted of elliptically depressed arched windows with curvalinear muntins and mull ions which were of an Art Nouveau character as was the metal railing which surrounded the building.

 

The main entrances to the lobby and restaurant on Broadway (the upper portions still visible above the shopfronts) are two stories in height, with depressed arches, originally flanked by engaged columns, and surmounted by carved copestones. The soffits of these entrances contain a carved leaf pattern, posssibly laurel, which calls to mind the dome of the famous Vienna Secession building of 1897 by J.-M. Olbrich.

 

This same leaf pattern appears in the bandcourse above the fourth story window® in alternation with roundels in rectilinear panels. The second story windows are square headed and contain the highly individual tweive~over-three wooden sash which Roth used at the upper stories and which calls to mind Secessionist motifs, and even the work of Charles Rennie Mackintosh, the Scottish architect whose work is related to the Secessionist and Art Nouveau movements.

 

A balustrade once surmounted the entrances and still encircles the corner tower. In the central brick portion of the building from the third to the seventh stories, the windows have the sash described above and are square-headed at the third and fourth stories, segmentally-arched above. Stone bandcourses and spandrel panels articulate the fourth story.

 

The eighth story has square-headed windows interspersed by paired brackets which support a decorative metal balustrade. The ninth floor is of brick with square-headed windows and the tenth contains a shallow mansard roof with square-headed dormers. At the tenth story the semicircular tower is ornamented with pendants and originally was topped by a domed cupola.

 

This clear horizontal organization is dramatically counterbalanced by the verticals of the tower, and monumental pilasters on the main and side elevations. On Broadway the four central bays of the facade are flanked by paired pilasters enframing single broader bays containing tri-partite metal oriel windows rising uninterruptedly from the third to the sixth stories and also appearing in the eighth through tenth stories.

 

At the seventh story the pilasters enframe elliptically-arched windows with curvilinear mullions. The stone pilasters are ornamented with pendants and stylized Indian heads, which despite their American subject, are Secessionist inspired in style. The pilasters on Broadway are linked at the top by stone round arches projecting above the roofline, originally surmounted by large copestones.

 

On the 77th Street elevation the two bays to the east of the courtyard are enframed by pilasters, while to the west the pi latere enframe three bays with a wider central bay which includes metal oriels and a seventh story elliptically-arched window like those on Broadway. A round stone arch surmounts the tenth story central bay. A handsome curvalinear metal railing tops this facade.

 

The courtyard now serves as the main entrance and has a modern one -story entrance addition. The courtyard has chamfered corners, forming an open sided octagonal space and is three bays wide in the southern elevation. It is articulated similarly to the facades facing the streets.

 

The southern elevation of the building contains a small curved bay at the Broadway corner from the third to the sixth stories, and also contains the two light courts. It is now a party wall with the adjacent apartment building.

 

The western elevaton is visible above the adjacent townhouses, and is of brick with windows similar to those on the main elevations.

 

- From the 1987 NYCLPC Landmark Designation Report

Varanasi, also known as Benares, or Kashi is an Indian city on the banks of the Ganga in Uttar Pradesh, 320 kilometres south-east of the state capital, Lucknow. It is the holiest of the seven sacred cities (Sapta Puri) in Hinduism, and Jainism, and played an important role in the development of Buddhism. Some Hindus believe that death at Varanasi brings salvation. It is one of the oldest continuously inhabited cities in the world. Varanasi is also known as the favourite city of the Hindu deity Lord Shiva as it has been mentioned in the Rigveda that this city in older times was known as Kashi or "Shiv ki Nagri".

 

The Kashi Naresh (Maharaja of Kashi) is the chief cultural patron of Varanasi, and an essential part of all religious celebrations. The culture of Varanasi is closely associated with the Ganges. The city has been a cultural centre of North India for several thousand years, and has a history that is older than most of the major world religions. The Benares Gharana form of Hindustani classical music was developed in Varanasi, and many prominent Indian philosophers, poets, writers, and musicians live or have lived in Varanasi. Gautama Buddha gave his first sermon at Sarnath, located near Varanasi.

 

Varanasi is the spiritual capital of India. It is often referred to as "the holy city of India", "the religious capital of India", "the city of Shiva", and "the city of learning". Scholarly books have been written in the city, including the Ramcharitmanas of Tulsidas. Today, there is a temple of his namesake in the city, the Tulsi Manas Mandir. The current temples and religious institutions in the city are dated to the 18th century. One of the largest residential universities of Asia, the Banaras Hindu University (BHU), is located here.

 

ETYMOLOGY

The name Varanasi possibly originates from the names of the two rivers: Varuna, still flowing in Varanasi, and Asi, a small stream near Assi Ghat. The old city does lie on the north shores of Ganges River bounded by its two tributaries Varuna and Asi. Another speculation is that the city derives its name from the river Varuna, which was called Varanasi in olden times.[11] This is generally disregarded by historians. Through the ages, Varanasi has been known by many names including Kāśī or Kashi (used by pilgrims dating from Buddha's days), Kāśikā (the shining one), Avimukta ("never forsaken" by Shiva), Ānandavana (the forest of bliss), and Rudravāsa (the place where Rudra/Śiva resides).

 

In the Rigveda, the city is referred to as Kāśī or Kashi, the luminous city as an eminent seat of learning. The name Kāśī is also mentioned in the Skanda Purana. In one verse, Shiva says, "The three worlds form one city of mine, and Kāśī is my royal palace therein." The name Kashi may be translated as "City of Light".

 

HISTORY

According to legend, Varanasi was founded by the God Shiva. The Pandavas, the heroes of the Hindu epic Mahabharata are also stated to have visited the city in search of Shiva to atone for their sins of fratricide and Brāhmanahatya that they had committed during the climactic Kurukshetra war. It is regarded as one of seven holy cities which can provide Moksha:

 

The earliest known archaeological evidence suggests that settlement around Varanasi in the Ganga valley (the seat of Vedic religion and philosophy) began in the 11th or 12th century BC, placing it among the world's oldest continually inhabited cities. These archaeological remains suggest that the Varanasi area was populated by Vedic people. However, the Atharvaveda (the oldest known text referencing the city), which dates to approximately the same period, suggests that the area was populated by indigenous tribes. It is possible that archaeological evidence of these previous inhabitants has yet to be discovered. Recent excavations at Aktha and Ramnagar, two sites very near to Varanasi, show them to be from 1800 BC, suggesting Varanasi started to be inhabited by that time too. Varanasi was also home to Parshva, the 23rd Jain Tirthankara and the earliest Tirthankara accepted as a historical figure in the 8th century BC.

 

Varanasi grew as an important industrial centre, famous for its muslin and silk fabrics, perfumes, ivory works, and sculpture. During the time of Gautama Buddha (born circa 567 BC), Varanasi was the capital of the Kingdom of Kashi. Buddha is believed to have founded Buddhism here around 528 BC when he gave his first sermon, "Turning the Wheel of Law", at nearby Sarnath. The celebrated Chinese traveller Xuanzang, who visited the city around 635 AD, attested that the city was a centre of religious and artistic activities, and that it extended for about 5 kilometres along the western bank of the Ganges. When Xuanzang, also known as Hiuen Tsiang, visited Varanasi in the 7th century, he named it "Polonisse" and wrote that the city had some 30 temples with about 30 monks. The city's religious importance continued to grow in the 8th century, when Adi Shankara established the worship of Shiva as an official sect of Varanasi.

 

In ancient times, Varanasi was connected by a road starting from Taxila and ending at Pataliputra during the Mauryan Empire. In 1194, the city succumbed to Turkish Muslim rule under Qutb-ud-din Aibak, who ordered the destruction of some one thousand temples in the city. The city went into decline over some three centuries of Muslim occupation, although new temples were erected in the 13th century after the Afghan invasion. Feroz Shah ordered further destruction of Hindu temples in the Varanasi area in 1376. The Afghan ruler Sikander Lodi continued the suppression of Hinduism in the city and destroyed most of the remaining older temples in 1496. Despite the Muslim rule, Varanasi remained the centre of activity for intellectuals and theologians during the Middle Ages, which further contributed to its reputation as a cultural centre of religion and education. Several major figures of the Bhakti movement were born in Varanasi, including Kabir who was born here in 1389 and hailed as "the most outstanding of the saint-poets of Bhakti cult (devotion) and mysticism of 15th-Century India"; and Ravidas, a 15th-century socio-religious reformer, mystic, poet, traveller, and spiritual figure, who was born and lived in the city and employed in the tannery industry. Similarly, numerous eminent scholars and preachers visited the city from across India and south Asia. Guru Nanak Dev visited Varanasi for Shivratri in 1507, a trip that played a large role in the founding of Sikhism.

 

In the 16th century, Varanasi experienced a cultural revival under the Muslim Mughal emperor Akbar who invested in the city, and built two large temples dedicated to Shiva and Vishnu. The Raja of Poona established the Annapurnamandir and the 200 metres Akbari Bridge was also completed during this period. The earliest tourists began arriving in the city during the 16th century. In 1665, the French traveller Jean Baptiste Tavernier described the architectural beauty of the Vindu Madhava temple on the side of the Ganges. The road infrastructure was also improved during this period and extended from Kolkata to Peshawar by Emperor Sher Shah Suri; later during the British Raj it came to be known as the famous Grand Trunk Road. In 1656, emperor Aurangzeb ordered the destruction of many temples and the building of mosques, causing the city to experience a temporary setback. However, after Aurangazeb's death, most of India was ruled by a confederacy of pro-Hindu kings. Much of modern Varanasi was built during this time by the Rajput and Maratha kings, especially during the 18th century, and most of the important buildings in the city today date to this period. The kings continued to be important through much of the British rule (1775–1947 AD), including the Maharaja of Benares, or Kashi Naresh. The kingdom of Benares was given official status by the Mughals in 1737, and continued as a dynasty-governed area until Indian independence in 1947, during the reign of Dr. Vibhuti Narayan Singh. In the 18th century, Muhammad Shah ordered the construction of an observatory on the Ganges, attached to Man Mandir Ghat, designed to discover imperfections in the calendar in order to revise existing astronomical tables. Tourism in the city began to flourish in the 18th century. In 1791, under the rule of the British Governor-General Warren Hastings, Jonathan Duncan founded a Sanskrit College in Varanasi. In 1867, the establishment of the Varanasi Municipal Board led to significant improvements in the city.

 

In 1897, Mark Twain, the renowned Indophile, said of Varanasi, "Benares is older than history, older than tradition, older even than legend, and looks twice as old as all of them put together." In 1910, the British made Varanasi a new Indian state, with Ramanagar as its headquarters but with no jurisdiction over the city of Varanasi itself. Kashi Naresh still resides in the Ramnagar Fort which is situated to the east of Varanasi, across the Ganges. Ramnagar Fort and its museum are the repository of the history of the kings of Varanasi. Since the 18th century, the fort has been the home of Kashi Naresh, deeply revered by the local people. He is the religious head and some devout inhabitants consider him to be the incarnation of Shiva. He is also the chief cultural patron and an essential part of all religious celebrations.

 

A massacre by British troops, of the Indian troops stationed here and of the population of the city, took place during the early stages of the Indian Rebellion of 1857. Annie Besant worked in Varanasi to promote theosophy and founded the Central Hindu College which later became a foundation for the creation of Banaras Hindu University as a secular university in 1916. Her purpose in founding the Central Hindu College in Varanasi was that she "wanted to bring men of all religions together under the ideal of brotherhood in order to promote Indian cultural values and to remove ill-will among different sections of the Indian population."

 

Varanasi was ceded to the Union of India on 15 October 1948. After the death of Dr. Vibhuti Narayan Singh in 2000, his son Anant Narayan Singh became the figurehead king, responsible for upholding the traditional duties of a Kashi Naresh.

 

MAIN SIGHTS

Varanasi's "Old City", the quarter near the banks of the Ganga river, has crowded narrow winding lanes flanked by road-side shops and scores of Hindu temples. As atmospheric as it is confusing, Varanasi's labyrinthine Old City has a rich culture, attracting many travellers and tourists. The main residential areas of Varanasi (especially for the middle and upper classes) are situated in regions far from the ghats; they are more spacious and less polluted.

 

Museums in and around Varanasi include Jantar Mantar, Sarnath Museum, Bharat Kala Bhawan and Ramnagar Fort.

 

JANTAR MANTAR

The Jantar Mantar observatory (1737) is located above the ghats on the Ganges, much above the high water level in the Ganges next to the Manmandir Ghat, near to Dasaswamedh Ghat and adjoining the palace of Raja Jai Singh of Jaipur. Compared to the observatories at Jaipur and Delhi, it is less well equipped but has a unique equatorial sundial which is functional and allows measurements to be monitored and recorded by one person.

 

RAMNAGAR FORT

The Ramnagar Fort located near the Ganges River on its eastern bank, opposite to the Tulsi Ghat, was built in the 18th century by Kashi Naresh Raja Balwant Singh with creamy chunar sandstone. It is in a typically Mughal style of architecture with carved balconies, open courtyards, and scenic pavilions. At present the fort is not in good repair. The fort and its museum are the repository of the history of the kings of Benares. It has been the home of the Kashi Naresh since the 18th century. The current king and the resident of the fort is Anant Narayan Singh who is also known as the Maharaja of Varanasi even though this royal title has been abolished since 1971. Labeled "an eccentric museum", it has a rare collection of American vintage cars, sedan chairs (bejeweled), an impressive weaponry hall and a rare astrological clock. In addition, manuscripts, especially religious writings, are housed in the Saraswati Bhawan. Also included is a precious handwritten manuscript by Goswami Tulsidas. Many books illustrated in the Mughal miniature style, with beautifully designed covers are also part of the collections. Because of its scenic location on the banks of the Ganges, it is frequently used as an outdoor shooting location for films. The film titled Banaras is one of the popular movies shot here. However, only a part of the fort is open for public viewing as the rest of the area is the residence of the Kashi Naresh and his family. It is 14 kilometres from Varanasi.

 

GHATS

Ghats are embankments made in steps of stone slabs along the river bank where pilgrims perform ritual ablutions. Ghats in Varanasi are an integral complement to the concept of divinity represented in physical, metaphysical and supernatural elements. All the ghats are locations on "the divine cosmic road", indicative of "its manifest transcendental dimension" Varanasi has at least 84 ghats. Steps in the ghats lead to the banks of River Ganges, including the Dashashwamedh Ghat, the Manikarnika Ghat, the Panchganga Ghat and the Harishchandra Ghat (where Hindus cremate their dead). Many ghats are associated with legends and several are now privately owned.

 

Many of the ghats were built when the city was under Maratha control. Marathas, Shindes (Scindias), Holkars, Bhonsles, and Peshwas stand out as patrons of present-day Varanasi. Most of the ghats are bathing ghats, while others are used as cremation sites. A morning boat ride on the Ganges across the ghats is a popular visitor attraction. The extensive stretches of ghats enhance the river front with a multitude of shrines, temples and palaces built "tier on tier above the water’s edge".

 

The Dashashwamedh Ghat is the main and probably the oldest ghat of Varansi located on the Ganges, close to the Kashi Vishwanath Temple. It is believed that Brahma created it to welcome Shiva and sacrificed ten horses during the Dasa -Ashwamedha yajna performed here. Above the ghat and close to it, there are also temples dedicated to Sulatankesvara, Brahmesvara, Varahesvara, Abhaya Vinayaka, Ganga (the Ganges), and Bandi Devi which are part of important pilgrimage journeys. A group of priests perform "Agni Pooja" (Worship to Fire) daily in the evening at this ghat as a dedication to Shiva, Ganga, Surya (Sun), Agni (Fire), and the whole universe. Special aartis are held on Tuesdays and on religious festivals.

 

The Manikarnika Ghat is the Mahasmasana (meaning: "great cremation ground") and is the primary site for Hindu cremation in the city. Adjoining the ghat, there are raised platforms that are used for death anniversary rituals. It is said that an ear-ring (Manikarnika) of Shiva or his wife Sati fell here. According to a myth related to the Tarakesvara Temple, a Shiva temple at the ghat, Shiva whispers the Taraka mantra ("Prayer of the crossing") in the ear of the dead. Fourth-century Gupta period inscriptions mention this ghat. However, the current ghat as a permanent riverside embankment was built in 1302 and has been renovated at least three times.

 

TEMPLES

Among the estimated 23000 temples in Varanasi, the most worshiped are: the Kashi Vishwanath Temple of Shiva; the Sankat Mochan Hanuman Temple; and the Durga Temple known for the band of monkeys that reside in the large trees nearby.

 

Located on the outskirts of the Ganges, the Kashi Vishwanath Temple – dedicated to Varanasi's presiding deity Shiva (Vishwanath – "Lord of the world") – is an important Hindu temple and one of the 12 Jyotirlinga Shiva temples. It is believed that a single view of Vishwanath Jyotirlinga is worth more than that of other jyotirlingas. The temple has been destroyed and rebuilt a number of times. The Gyanvapi Mosque, which is adjacent to the temple, is the original site of the temple. The temple, as it exists now, also called Golden Temple, was built in 1780 by Queen Ahilyabai Holkar of Indore. The two pinnacles of the temple are covered in gold, donated in 1839 by Ranjit Singh, the ruler of the Punjab and the remaining dome is also planned to be gold plated by the Ministry of Culture & Religious Affairs of Uttar Pradesh. On 28 January 1983, the temple was taken over by the government of Uttar Pradesh and its management was transferred to a trust with then Kashi Naresh, Vibhuti Narayan Singh, as president and an executive committee with a Divisional Commissioner as chairman. Numerous rituals, prayers and aratis are held daily, starting from 2:30 am till 11:00 pm.

 

The Sankat Mochan Hanuman Temple is one of the sacred temples of the Hindu god Hanuman situated by the Assi River, on the way to the Durga and New Vishwanath temples within the Banaras Hindu University campus. The present temple structure was built in early 1900s by the educationist and freedom fighter, Pandit Madan Mohan Malviya, the founder of Banaras Hindu University. It is believed the temple was built on the very spot where the medieval Hindu saint Tulsidas had a vision of Hanuman. Thousands flock to the temple on Tuesdays and Saturdays, weekdays associated with Hanuman. On 7 March 2006, in a terrorist attack one of the three explosions hit the temple while the Aarti was in progress when numerous devotees and people attending a wedding were present and many were injured. However, normal worship was resumed the next day with devotees visiting the temple and reciting hymns of Hanuman Chalisa (authored by Tulidas) and Sundarkand (a booklet of these hymns is provided free of charge in the temple). After the terrorist incident, a permanent police post was set up inside the temple.

 

There are two temples named "Durga" in Varanasi, Durga Mandir (built about 500 years ago), and Durga Kund (built in the 18th century). Thousands of Hindu devotees visit Durga Kund during Navratri to worship the goddess Durga. The temple, built in Nagara architectural style, has multi-tiered spires[96] and is stained red with ochre, representing the red colour of Durga. The building has a rectangular tank of water called the Durga Kund ("Kund" meaning a pond or pool). Every year on the occasion of Nag Panchami, the act of depicting the god Vishnu reclining on the serpent Shesha is recreated in the Kund.

 

While the Annapurna Temple, located close to the Kashi Vishwanath temple, is dedicated to Annapurna, the goddess of food, the Sankatha Temple close to the Sindhia Ghat is dedicated to Sankatha, the goddess of remedy. The Sankatha temple has a large sculpture of a lion and a nine temple cluster dedicated to the nine planets.

 

Kalabhairav Temple, an ancient temple located near the Head Post Office at Visheshar Ganj, is dedicated to Kala-Bhairava, the guardian (Kotwal) of Varanasi. The Mrithyunjay Mahadev Temple, dedicated to Shiva, is situated on the way to Daranagar to Kalbhairav temple. A well near the temple has some religious significance as its water source is believed to be fed from several underground streams, having curative powers.

 

The New Vishwanath Temple located in the campus of Banaras Hindu University is a modern temple which was planned by Pandit Malviya and built by the Birlas. The Tulsi Manas Temple, nearby the Durga Temple, is a modern temple dedicated to the god Rama. It is built at the place where Tulsidas authored the Ramcharitmanas, which narrates the life of Rama. Many verses from this epic are inscribed on the temple walls.

 

The Bharat Mata Temple, dedicated to the national personification of India, was inaugurated by Mahatma Gandhi in 1936. It has relief maps of India carved in marble. Babu Shiv Prasad Gupta and Durga Prasad Khatri, leading numismatists, antiquarians and nationalist leaders, donated funds for its construction.

 

RELIGION

HINDUISM

Varanasi is one of the holiest cities and centres of pilgrimage for Hindus of all denominations. It is one of the seven Hindu holiest cities (Sapta Puri), considered the giver of salvation (moksha). Over 50,000 Brahmins live in Varanasi, providing religious services to the masses. Hindus believe that bathing in the Ganges remits sins and that dying in Kashi ensures release of a person's soul from the cycle of its transmigrations. Thus, many Hindus arrive here for dying.

 

As the home to the Kashi Vishwanath Temple Jyotirlinga, it is very sacred for Shaivism. Varanasi is also a Shakti Peetha, where the temple to goddess Vishalakshi stands, believed to be the spot where the goddess Sati's earrings fell. Hindus of the Shakti sect make a pilgrimage to the city because they regard the River Ganges itself to be the Goddess Shakti. Adi Shankara wrote his commentaries on Hinduism here, leading to the great Hindu revival.

 

In 2001, Hindus made up approximately 84% of the population of Varanasi District.

 

ISLAM

Varanasi is one of the holiest cities and centres of pilgrimage for Hindus of all denominations. It is one of the seven Hindu holiest cities (Sapta Puri), considered the giver of salvation (moksha). Over 50,000 Brahmins live in Varanasi, providing religious services to the masses. Hindus believe that bathing in the Ganges remits sins and that dying in Kashi ensures release of a person's soul from the cycle of its transmigrations. Thus, many Hindus arrive here for dying.

 

As the home to the Kashi Vishwanath Temple Jyotirlinga, it is very sacred for Shaivism. Varanasi is also a Shakti Peetha, where the temple to goddess Vishalakshi stands, believed to be the spot where the goddess Sati's earrings fell. Hindus of the Shakti sect make a pilgrimage to the city because they regard the River Ganges itself to be the Goddess Shakti. Adi Shankara wrote his commentaries on Hinduism here, leading to the great Hindu revival.

 

In 2001, Hindus made up approximately 84% of the population of Varanasi District.

 

OTHERS

At the 2001 census, persons of other religions or no religion made up 0.4% of the population of Varanasi District.

 

Varanasi is a pilgrimage site for Jains along with Hindus and Buddhists. It is believed to be the birthplace of Suparshvanath, Shreyansanath, and Parshva, who are respectively the seventh, eleventh, and twenty-third Jain Tirthankars and as such Varanasi is a holy city for Jains. Shree Parshvanath Digambar Jain Tirth Kshetra (Digambar Jain Temple) is situated in Bhelupur, Varanasi. This temple is of great religious importance to the Jain Religion.

 

Sarnath, a suburb of Varanasi, is a place of Buddhist pilgrimage. It is the site of the deer park where Siddhartha Gautama of Nepal is said to have given his first sermon about the basic principles of Buddhism. The Dhamek Stupa is one of the few pre-Ashokan stupas still in existence, though only its foundation remains. Also remaining is the Chaukhandi Stupa commemorating the spot where Buddha met his first disciples in the 5th century. An octagonal tower was built later there.

 

Guru Nanak Dev visited Varanasi for Shivratri in 1507 and had an encounter which with other events forms the basis for the story of the founding of Sikhism. Varanasi also hosts the Roman Catholic Diocese of Varanasi, and has an insignificant Jewish expatriate community. Varanasi is home to numerous tribal faiths which are not easily classified.

 

Dalits are 13% of population Of Varanasi city. Most dalits are followers of Guru Ravidass. So Shri Guru Ravidass Janam Asthan is important place of pilgrimage for Ravidasis from all around India.

 

RELIGIOUS FESTIVALS

On Mahashivaratri (February) – which is dedicated to Shiva – a procession of Shiva proceeds from the Mahamrityunjaya Temple to the Kashi Vishwanath Temple.

 

Dhrupad Mela is a five-day musical festival devoted to dhrupad style held at Tulsi Ghat in February–March.

 

The Sankat Mochan Hanuman Temple celebrates Hanuman Jayanti (March–April), the birthday of Hanuman with great fervour. A special puja, aarti, and a public procession is organized. Starting in 1923, the temple organizes a five-day classical music and dance concert festival titled Sankat Mochan Sangeet Samaroh in this period, when iconic artists from all parts of India are invited to perform.

 

The Ramlila of Ramnagar is a dramatic enactment of Rama's legend, as told in Ramacharitamanasa. The plays, sponsored by Kashi Naresh, are performed in Ramnagar every evening for 31 days. On the last day, the festivities reach a crescendo as Rama vanquishes the demon king Ravana. Kashi Naresh Udit Narayan Singh started this tradition around 1830.

 

Bharat Milap celebrates the meeting of Rama and his younger brother Bharata after the return of the former after 14 years of exile. It is celebrated during October–November, a day after the festival of Vijayadashami. Kashi Naresh attends this festival in his regal attire resplendent in regal finery. The festival attracts a large number of devotees.

 

Nag Nathaiya, celebrated on the fourth lunar day of the dark fortnight of the Hindu month of Kartik (October–November), that commemorates the victory of the god Krishna over the serpent Kaliya. On this occasion, a large Kadamba tree (Neolamarckia cadamba) branch is planted on the banks of the Ganges so that a boy acting the role of Krishna can jump into the river on to the effigy representing Kaliya. He stands over the effigy in a dancing pose playing the flute; the effigy and the boy standing on it is given a swirl in front of the audience. People watch the display standing on the banks of the river or from boats.

 

Ganga Mahotsav is a five-day music festival organized by the Uttar Pradesh Tourism Department, held in November–December culminating a day before Kartik Poornima (Dev Deepawali). On Kartik Poornima also called the Ganges festival, the Ganges is venerated by arti offered by thousands of pilgrims who release lighted lamps to float in the river from the ghats.

 

Annually Jashne-Eid Miladunnabi is celebrated on the day of Barawafat in huge numbers by Muslims in a huge rally coming from all the parts of the city and meeting up at Beniya Bagh.

 

Varanasi, also known as Benares, or Kashi is an Indian city on the banks of the Ganga in Uttar Pradesh, 320 kilometres south-east of the state capital, Lucknow. It is the holiest of the seven sacred cities (Sapta Puri) in Hinduism, and Jainism, and played an important role in the development of Buddhism. Some Hindus believe that death at Varanasi brings salvation. It is one of the oldest continuously inhabited cities in the world. Varanasi is also known as the favourite city of the Hindu deity Lord Shiva as it has been mentioned in the Rigveda that this city in older times was known as Kashi or "Shiv ki Nagri".

 

The Kashi Naresh (Maharaja of Kashi) is the chief cultural patron of Varanasi, and an essential part of all religious celebrations. The culture of Varanasi is closely associated with the Ganges. The city has been a cultural centre of North India for several thousand years, and has a history that is older than most of the major world religions. The Benares Gharana form of Hindustani classical music was developed in Varanasi, and many prominent Indian philosophers, poets, writers, and musicians live or have lived in Varanasi. Gautama Buddha gave his first sermon at Sarnath, located near Varanasi.

 

Varanasi is the spiritual capital of India. It is often referred to as "the holy city of India", "the religious capital of India", "the city of Shiva", and "the city of learning". Scholarly books have been written in the city, including the Ramcharitmanas of Tulsidas. Today, there is a temple of his namesake in the city, the Tulsi Manas Mandir. The current temples and religious institutions in the city are dated to the 18th century. One of the largest residential universities of Asia, the Banaras Hindu University (BHU), is located here.

 

ETYMOLOGY

The name Varanasi possibly originates from the names of the two rivers: Varuna, still flowing in Varanasi, and Asi, a small stream near Assi Ghat. The old city does lie on the north shores of Ganges River bounded by its two tributaries Varuna and Asi. Another speculation is that the city derives its name from the river Varuna, which was called Varanasi in olden times.[11] This is generally disregarded by historians. Through the ages, Varanasi has been known by many names including Kāśī or Kashi (used by pilgrims dating from Buddha's days), Kāśikā (the shining one), Avimukta ("never forsaken" by Shiva), Ānandavana (the forest of bliss), and Rudravāsa (the place where Rudra/Śiva resides).

 

In the Rigveda, the city is referred to as Kāśī or Kashi, the luminous city as an eminent seat of learning. The name Kāśī is also mentioned in the Skanda Purana. In one verse, Shiva says, "The three worlds form one city of mine, and Kāśī is my royal palace therein." The name Kashi may be translated as "City of Light".

 

HISTORY

According to legend, Varanasi was founded by the God Shiva. The Pandavas, the heroes of the Hindu epic Mahabharata are also stated to have visited the city in search of Shiva to atone for their sins of fratricide and Brāhmanahatya that they had committed during the climactic Kurukshetra war. It is regarded as one of seven holy cities which can provide Moksha:

 

The earliest known archaeological evidence suggests that settlement around Varanasi in the Ganga valley (the seat of Vedic religion and philosophy) began in the 11th or 12th century BC, placing it among the world's oldest continually inhabited cities. These archaeological remains suggest that the Varanasi area was populated by Vedic people. However, the Atharvaveda (the oldest known text referencing the city), which dates to approximately the same period, suggests that the area was populated by indigenous tribes. It is possible that archaeological evidence of these previous inhabitants has yet to be discovered. Recent excavations at Aktha and Ramnagar, two sites very near to Varanasi, show them to be from 1800 BC, suggesting Varanasi started to be inhabited by that time too. Varanasi was also home to Parshva, the 23rd Jain Tirthankara and the earliest Tirthankara accepted as a historical figure in the 8th century BC.

 

Varanasi grew as an important industrial centre, famous for its muslin and silk fabrics, perfumes, ivory works, and sculpture. During the time of Gautama Buddha (born circa 567 BC), Varanasi was the capital of the Kingdom of Kashi. Buddha is believed to have founded Buddhism here around 528 BC when he gave his first sermon, "Turning the Wheel of Law", at nearby Sarnath. The celebrated Chinese traveller Xuanzang, who visited the city around 635 AD, attested that the city was a centre of religious and artistic activities, and that it extended for about 5 kilometres along the western bank of the Ganges. When Xuanzang, also known as Hiuen Tsiang, visited Varanasi in the 7th century, he named it "Polonisse" and wrote that the city had some 30 temples with about 30 monks. The city's religious importance continued to grow in the 8th century, when Adi Shankara established the worship of Shiva as an official sect of Varanasi.

 

In ancient times, Varanasi was connected by a road starting from Taxila and ending at Pataliputra during the Mauryan Empire. In 1194, the city succumbed to Turkish Muslim rule under Qutb-ud-din Aibak, who ordered the destruction of some one thousand temples in the city. The city went into decline over some three centuries of Muslim occupation, although new temples were erected in the 13th century after the Afghan invasion. Feroz Shah ordered further destruction of Hindu temples in the Varanasi area in 1376. The Afghan ruler Sikander Lodi continued the suppression of Hinduism in the city and destroyed most of the remaining older temples in 1496. Despite the Muslim rule, Varanasi remained the centre of activity for intellectuals and theologians during the Middle Ages, which further contributed to its reputation as a cultural centre of religion and education. Several major figures of the Bhakti movement were born in Varanasi, including Kabir who was born here in 1389 and hailed as "the most outstanding of the saint-poets of Bhakti cult (devotion) and mysticism of 15th-Century India"; and Ravidas, a 15th-century socio-religious reformer, mystic, poet, traveller, and spiritual figure, who was born and lived in the city and employed in the tannery industry. Similarly, numerous eminent scholars and preachers visited the city from across India and south Asia. Guru Nanak Dev visited Varanasi for Shivratri in 1507, a trip that played a large role in the founding of Sikhism.

 

In the 16th century, Varanasi experienced a cultural revival under the Muslim Mughal emperor Akbar who invested in the city, and built two large temples dedicated to Shiva and Vishnu. The Raja of Poona established the Annapurnamandir and the 200 metres Akbari Bridge was also completed during this period. The earliest tourists began arriving in the city during the 16th century. In 1665, the French traveller Jean Baptiste Tavernier described the architectural beauty of the Vindu Madhava temple on the side of the Ganges. The road infrastructure was also improved during this period and extended from Kolkata to Peshawar by Emperor Sher Shah Suri; later during the British Raj it came to be known as the famous Grand Trunk Road. In 1656, emperor Aurangzeb ordered the destruction of many temples and the building of mosques, causing the city to experience a temporary setback. However, after Aurangazeb's death, most of India was ruled by a confederacy of pro-Hindu kings. Much of modern Varanasi was built during this time by the Rajput and Maratha kings, especially during the 18th century, and most of the important buildings in the city today date to this period. The kings continued to be important through much of the British rule (1775–1947 AD), including the Maharaja of Benares, or Kashi Naresh. The kingdom of Benares was given official status by the Mughals in 1737, and continued as a dynasty-governed area until Indian independence in 1947, during the reign of Dr. Vibhuti Narayan Singh. In the 18th century, Muhammad Shah ordered the construction of an observatory on the Ganges, attached to Man Mandir Ghat, designed to discover imperfections in the calendar in order to revise existing astronomical tables. Tourism in the city began to flourish in the 18th century. In 1791, under the rule of the British Governor-General Warren Hastings, Jonathan Duncan founded a Sanskrit College in Varanasi. In 1867, the establishment of the Varanasi Municipal Board led to significant improvements in the city.

 

In 1897, Mark Twain, the renowned Indophile, said of Varanasi, "Benares is older than history, older than tradition, older even than legend, and looks twice as old as all of them put together." In 1910, the British made Varanasi a new Indian state, with Ramanagar as its headquarters but with no jurisdiction over the city of Varanasi itself. Kashi Naresh still resides in the Ramnagar Fort which is situated to the east of Varanasi, across the Ganges. Ramnagar Fort and its museum are the repository of the history of the kings of Varanasi. Since the 18th century, the fort has been the home of Kashi Naresh, deeply revered by the local people. He is the religious head and some devout inhabitants consider him to be the incarnation of Shiva. He is also the chief cultural patron and an essential part of all religious celebrations.

 

A massacre by British troops, of the Indian troops stationed here and of the population of the city, took place during the early stages of the Indian Rebellion of 1857. Annie Besant worked in Varanasi to promote theosophy and founded the Central Hindu College which later became a foundation for the creation of Banaras Hindu University as a secular university in 1916. Her purpose in founding the Central Hindu College in Varanasi was that she "wanted to bring men of all religions together under the ideal of brotherhood in order to promote Indian cultural values and to remove ill-will among different sections of the Indian population."

 

Varanasi was ceded to the Union of India on 15 October 1948. After the death of Dr. Vibhuti Narayan Singh in 2000, his son Anant Narayan Singh became the figurehead king, responsible for upholding the traditional duties of a Kashi Naresh.

 

MAIN SIGHTS

Varanasi's "Old City", the quarter near the banks of the Ganga river, has crowded narrow winding lanes flanked by road-side shops and scores of Hindu temples. As atmospheric as it is confusing, Varanasi's labyrinthine Old City has a rich culture, attracting many travellers and tourists. The main residential areas of Varanasi (especially for the middle and upper classes) are situated in regions far from the ghats; they are more spacious and less polluted.

 

Museums in and around Varanasi include Jantar Mantar, Sarnath Museum, Bharat Kala Bhawan and Ramnagar Fort.

 

JANTAR MANTAR

The Jantar Mantar observatory (1737) is located above the ghats on the Ganges, much above the high water level in the Ganges next to the Manmandir Ghat, near to Dasaswamedh Ghat and adjoining the palace of Raja Jai Singh of Jaipur. Compared to the observatories at Jaipur and Delhi, it is less well equipped but has a unique equatorial sundial which is functional and allows measurements to be monitored and recorded by one person.

 

RAMNAGAR FORT

The Ramnagar Fort located near the Ganges River on its eastern bank, opposite to the Tulsi Ghat, was built in the 18th century by Kashi Naresh Raja Balwant Singh with creamy chunar sandstone. It is in a typically Mughal style of architecture with carved balconies, open courtyards, and scenic pavilions. At present the fort is not in good repair. The fort and its museum are the repository of the history of the kings of Benares. It has been the home of the Kashi Naresh since the 18th century. The current king and the resident of the fort is Anant Narayan Singh who is also known as the Maharaja of Varanasi even though this royal title has been abolished since 1971. Labeled "an eccentric museum", it has a rare collection of American vintage cars, sedan chairs (bejeweled), an impressive weaponry hall and a rare astrological clock. In addition, manuscripts, especially religious writings, are housed in the Saraswati Bhawan. Also included is a precious handwritten manuscript by Goswami Tulsidas. Many books illustrated in the Mughal miniature style, with beautifully designed covers are also part of the collections. Because of its scenic location on the banks of the Ganges, it is frequently used as an outdoor shooting location for films. The film titled Banaras is one of the popular movies shot here. However, only a part of the fort is open for public viewing as the rest of the area is the residence of the Kashi Naresh and his family. It is 14 kilometres from Varanasi.

 

GHATS

Ghats are embankments made in steps of stone slabs along the river bank where pilgrims perform ritual ablutions. Ghats in Varanasi are an integral complement to the concept of divinity represented in physical, metaphysical and supernatural elements. All the ghats are locations on "the divine cosmic road", indicative of "its manifest transcendental dimension" Varanasi has at least 84 ghats. Steps in the ghats lead to the banks of River Ganges, including the Dashashwamedh Ghat, the Manikarnika Ghat, the Panchganga Ghat and the Harishchandra Ghat (where Hindus cremate their dead). Many ghats are associated with legends and several are now privately owned.

 

Many of the ghats were built when the city was under Maratha control. Marathas, Shindes (Scindias), Holkars, Bhonsles, and Peshwas stand out as patrons of present-day Varanasi. Most of the ghats are bathing ghats, while others are used as cremation sites. A morning boat ride on the Ganges across the ghats is a popular visitor attraction. The extensive stretches of ghats enhance the river front with a multitude of shrines, temples and palaces built "tier on tier above the water’s edge".

 

The Dashashwamedh Ghat is the main and probably the oldest ghat of Varansi located on the Ganges, close to the Kashi Vishwanath Temple. It is believed that Brahma created it to welcome Shiva and sacrificed ten horses during the Dasa -Ashwamedha yajna performed here. Above the ghat and close to it, there are also temples dedicated to Sulatankesvara, Brahmesvara, Varahesvara, Abhaya Vinayaka, Ganga (the Ganges), and Bandi Devi which are part of important pilgrimage journeys. A group of priests perform "Agni Pooja" (Worship to Fire) daily in the evening at this ghat as a dedication to Shiva, Ganga, Surya (Sun), Agni (Fire), and the whole universe. Special aartis are held on Tuesdays and on religious festivals.

 

The Manikarnika Ghat is the Mahasmasana (meaning: "great cremation ground") and is the primary site for Hindu cremation in the city. Adjoining the ghat, there are raised platforms that are used for death anniversary rituals. It is said that an ear-ring (Manikarnika) of Shiva or his wife Sati fell here. According to a myth related to the Tarakesvara Temple, a Shiva temple at the ghat, Shiva whispers the Taraka mantra ("Prayer of the crossing") in the ear of the dead. Fourth-century Gupta period inscriptions mention this ghat. However, the current ghat as a permanent riverside embankment was built in 1302 and has been renovated at least three times.

 

TEMPLES

Among the estimated 23000 temples in Varanasi, the most worshiped are: the Kashi Vishwanath Temple of Shiva; the Sankat Mochan Hanuman Temple; and the Durga Temple known for the band of monkeys that reside in the large trees nearby.

 

Located on the outskirts of the Ganges, the Kashi Vishwanath Temple – dedicated to Varanasi's presiding deity Shiva (Vishwanath – "Lord of the world") – is an important Hindu temple and one of the 12 Jyotirlinga Shiva temples. It is believed that a single view of Vishwanath Jyotirlinga is worth more than that of other jyotirlingas. The temple has been destroyed and rebuilt a number of times. The Gyanvapi Mosque, which is adjacent to the temple, is the original site of the temple. The temple, as it exists now, also called Golden Temple, was built in 1780 by Queen Ahilyabai Holkar of Indore. The two pinnacles of the temple are covered in gold, donated in 1839 by Ranjit Singh, the ruler of the Punjab and the remaining dome is also planned to be gold plated by the Ministry of Culture & Religious Affairs of Uttar Pradesh. On 28 January 1983, the temple was taken over by the government of Uttar Pradesh and its management was transferred to a trust with then Kashi Naresh, Vibhuti Narayan Singh, as president and an executive committee with a Divisional Commissioner as chairman. Numerous rituals, prayers and aratis are held daily, starting from 2:30 am till 11:00 pm.

 

The Sankat Mochan Hanuman Temple is one of the sacred temples of the Hindu god Hanuman situated by the Assi River, on the way to the Durga and New Vishwanath temples within the Banaras Hindu University campus. The present temple structure was built in early 1900s by the educationist and freedom fighter, Pandit Madan Mohan Malviya, the founder of Banaras Hindu University. It is believed the temple was built on the very spot where the medieval Hindu saint Tulsidas had a vision of Hanuman. Thousands flock to the temple on Tuesdays and Saturdays, weekdays associated with Hanuman. On 7 March 2006, in a terrorist attack one of the three explosions hit the temple while the Aarti was in progress when numerous devotees and people attending a wedding were present and many were injured. However, normal worship was resumed the next day with devotees visiting the temple and reciting hymns of Hanuman Chalisa (authored by Tulidas) and Sundarkand (a booklet of these hymns is provided free of charge in the temple). After the terrorist incident, a permanent police post was set up inside the temple.

 

There are two temples named "Durga" in Varanasi, Durga Mandir (built about 500 years ago), and Durga Kund (built in the 18th century). Thousands of Hindu devotees visit Durga Kund during Navratri to worship the goddess Durga. The temple, built in Nagara architectural style, has multi-tiered spires[96] and is stained red with ochre, representing the red colour of Durga. The building has a rectangular tank of water called the Durga Kund ("Kund" meaning a pond or pool). Every year on the occasion of Nag Panchami, the act of depicting the god Vishnu reclining on the serpent Shesha is recreated in the Kund.

 

While the Annapurna Temple, located close to the Kashi Vishwanath temple, is dedicated to Annapurna, the goddess of food, the Sankatha Temple close to the Sindhia Ghat is dedicated to Sankatha, the goddess of remedy. The Sankatha temple has a large sculpture of a lion and a nine temple cluster dedicated to the nine planets.

 

Kalabhairav Temple, an ancient temple located near the Head Post Office at Visheshar Ganj, is dedicated to Kala-Bhairava, the guardian (Kotwal) of Varanasi. The Mrithyunjay Mahadev Temple, dedicated to Shiva, is situated on the way to Daranagar to Kalbhairav temple. A well near the temple has some religious significance as its water source is believed to be fed from several underground streams, having curative powers.

 

The New Vishwanath Temple located in the campus of Banaras Hindu University is a modern temple which was planned by Pandit Malviya and built by the Birlas. The Tulsi Manas Temple, nearby the Durga Temple, is a modern temple dedicated to the god Rama. It is built at the place where Tulsidas authored the Ramcharitmanas, which narrates the life of Rama. Many verses from this epic are inscribed on the temple walls.

 

The Bharat Mata Temple, dedicated to the national personification of India, was inaugurated by Mahatma Gandhi in 1936. It has relief maps of India carved in marble. Babu Shiv Prasad Gupta and Durga Prasad Khatri, leading numismatists, antiquarians and nationalist leaders, donated funds for its construction.

 

RELIGION

HINDUISM

Varanasi is one of the holiest cities and centres of pilgrimage for Hindus of all denominations. It is one of the seven Hindu holiest cities (Sapta Puri), considered the giver of salvation (moksha). Over 50,000 Brahmins live in Varanasi, providing religious services to the masses. Hindus believe that bathing in the Ganges remits sins and that dying in Kashi ensures release of a person's soul from the cycle of its transmigrations. Thus, many Hindus arrive here for dying.

 

As the home to the Kashi Vishwanath Temple Jyotirlinga, it is very sacred for Shaivism. Varanasi is also a Shakti Peetha, where the temple to goddess Vishalakshi stands, believed to be the spot where the goddess Sati's earrings fell. Hindus of the Shakti sect make a pilgrimage to the city because they regard the River Ganges itself to be the Goddess Shakti. Adi Shankara wrote his commentaries on Hinduism here, leading to the great Hindu revival.

 

In 2001, Hindus made up approximately 84% of the population of Varanasi District.

 

ISLAM

Varanasi is one of the holiest cities and centres of pilgrimage for Hindus of all denominations. It is one of the seven Hindu holiest cities (Sapta Puri), considered the giver of salvation (moksha). Over 50,000 Brahmins live in Varanasi, providing religious services to the masses. Hindus believe that bathing in the Ganges remits sins and that dying in Kashi ensures release of a person's soul from the cycle of its transmigrations. Thus, many Hindus arrive here for dying.

 

As the home to the Kashi Vishwanath Temple Jyotirlinga, it is very sacred for Shaivism. Varanasi is also a Shakti Peetha, where the temple to goddess Vishalakshi stands, believed to be the spot where the goddess Sati's earrings fell. Hindus of the Shakti sect make a pilgrimage to the city because they regard the River Ganges itself to be the Goddess Shakti. Adi Shankara wrote his commentaries on Hinduism here, leading to the great Hindu revival.

 

In 2001, Hindus made up approximately 84% of the population of Varanasi District.

 

OTHERS

At the 2001 census, persons of other religions or no religion made up 0.4% of the population of Varanasi District.

 

Varanasi is a pilgrimage site for Jains along with Hindus and Buddhists. It is believed to be the birthplace of Suparshvanath, Shreyansanath, and Parshva, who are respectively the seventh, eleventh, and twenty-third Jain Tirthankars and as such Varanasi is a holy city for Jains. Shree Parshvanath Digambar Jain Tirth Kshetra (Digambar Jain Temple) is situated in Bhelupur, Varanasi. This temple is of great religious importance to the Jain Religion.

 

Sarnath, a suburb of Varanasi, is a place of Buddhist pilgrimage. It is the site of the deer park where Siddhartha Gautama of Nepal is said to have given his first sermon about the basic principles of Buddhism. The Dhamek Stupa is one of the few pre-Ashokan stupas still in existence, though only its foundation remains. Also remaining is the Chaukhandi Stupa commemorating the spot where Buddha met his first disciples in the 5th century. An octagonal tower was built later there.

 

Guru Nanak Dev visited Varanasi for Shivratri in 1507 and had an encounter which with other events forms the basis for the story of the founding of Sikhism. Varanasi also hosts the Roman Catholic Diocese of Varanasi, and has an insignificant Jewish expatriate community. Varanasi is home to numerous tribal faiths which are not easily classified.

 

Dalits are 13% of population Of Varanasi city. Most dalits are followers of Guru Ravidass. So Shri Guru Ravidass Janam Asthan is important place of pilgrimage for Ravidasis from all around India.

 

RELIGIOUS FESTIVALS

On Mahashivaratri (February) – which is dedicated to Shiva – a procession of Shiva proceeds from the Mahamrityunjaya Temple to the Kashi Vishwanath Temple.

 

Dhrupad Mela is a five-day musical festival devoted to dhrupad style held at Tulsi Ghat in February–March.

 

The Sankat Mochan Hanuman Temple celebrates Hanuman Jayanti (March–April), the birthday of Hanuman with great fervour. A special puja, aarti, and a public procession is organized. Starting in 1923, the temple organizes a five-day classical music and dance concert festival titled Sankat Mochan Sangeet Samaroh in this period, when iconic artists from all parts of India are invited to perform.

 

The Ramlila of Ramnagar is a dramatic enactment of Rama's legend, as told in Ramacharitamanasa. The plays, sponsored by Kashi Naresh, are performed in Ramnagar every evening for 31 days. On the last day, the festivities reach a crescendo as Rama vanquishes the demon king Ravana. Kashi Naresh Udit Narayan Singh started this tradition around 1830.

 

Bharat Milap celebrates the meeting of Rama and his younger brother Bharata after the return of the former after 14 years of exile. It is celebrated during October–November, a day after the festival of Vijayadashami. Kashi Naresh attends this festival in his regal attire resplendent in regal finery. The festival attracts a large number of devotees.

 

Nag Nathaiya, celebrated on the fourth lunar day of the dark fortnight of the Hindu month of Kartik (October–November), that commemorates the victory of the god Krishna over the serpent Kaliya. On this occasion, a large Kadamba tree (Neolamarckia cadamba) branch is planted on the banks of the Ganges so that a boy acting the role of Krishna can jump into the river on to the effigy representing Kaliya. He stands over the effigy in a dancing pose playing the flute; the effigy and the boy standing on it is given a swirl in front of the audience. People watch the display standing on the banks of the river or from boats.

 

Ganga Mahotsav is a five-day music festival organized by the Uttar Pradesh Tourism Department, held in November–December culminating a day before Kartik Poornima (Dev Deepawali). On Kartik Poornima also called the Ganges festival, the Ganges is venerated by arti offered by thousands of pilgrims who release lighted lamps to float in the river from the ghats.

 

Annually Jashne-Eid Miladunnabi is celebrated on the day of Barawafat in huge numbers by Muslims in a huge rally coming from all the parts of the city and meeting up at Beniya Bagh.

 

WIKIPEDIA

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Upper West Side, Manhattan, New York City, New York, United States

 

The Beresford Apartments, completed in 1929 and designed by Emery Roth, then at the pinnacle of his career as a specialist in apartment house design, is one of the largest and grandest of the apartment buildings along Central Park West. Prominently located at the corner of 81st Street across from the American Museum of Natural History, it takes full advantage of its site, with two monumental facades crowned by comer towers. Executed in brick with limestone and terra-cotta detailing, the Beresford is distinctively ornamented with a sculptural program of late Renaissance inspiration which features winged cherubs, angels, dolphins and rams' heads, along with elaborate cartouches, festoons, rosettes and finials. Its vast scale and dramatic profile make the Beresford one of the most important elements on the Central Park West skyline, as well as a reminder of the heyday of luxury apartment building in New York.

 

Development of Central Park West

 

Central Park West, the northern continuation of Eighth Avenue bordering on the park, is today one of New York's finest residential streets, but in the mid-nineteenth century it was a rural and inhospitable outpost, notable for its rocky terrain, browsing goats and ramshackle shanties. With the creation of Central Park in the 1860s, followed by Riverside Park , as well as a series of transportation improvements such as the Ninth Avenue Elevated Railroad , the Upper West Side in general experienced a period of intense real estate speculation. Hie 1880s were the first decade of major development, and set the pattern for the Upper West Side, where rowhouses line the side streets, and multiple dwellings, commercial and institutional structures are sited on the avenues.

 

Not surprisingly, those avenues closest to the parks, Central Park West and Riverside Drive, were immediately considered the most desirable. The potential of the parkside avenues for development as prime locations led to an anticipatory increase in land values; prices rose to such extravagant heights that many speculative builders shied away from row house and tenement construction, from which they would realize relatively meager returns, while the very wealthy, who could afford to build mansions, for the most part remained on the more fashionable East Side. As a result, the development of Central Park West lagged behind the general development of the Upper West Side. It was not until the turn of the century that Central Park West's construction boon began and it emerged as a boulevard of elegant tall apartments punctuated by impressive institutional buildings—a kind of grand proscenium to the architectural variety show of the Upper West Side.

 

The stage had been set by two great monuments, the American Museum of Natural History between 77th and 81st Streets, , and the Dakota, the pioneering luxury apartments at 72nd Street . Yet a survey of roughly a decade later revealed that more than half the block fronts along the park from 60th to 96th Streets remained vacant or contained only old, modest frame houses. A few apartment hotels had been constructed by the early 1890s, including the Hotel Beresford at the northwest corner of 81st Street across from the museum on Manhattan Square. Opened in late 1889, this original Beresford was described as the first apartment hotel to be constructed on the Upper West Side.

 

The property, already considered at that date, " one of the choicest and most costly on the west side of the city," had gene through a number of real estate speculators' hands. 2 The six-story hotel was constructed by Alva S. Walker, who also owned the northern portion of the Central Park West blockfront which he intended to turn into a small park " with two tennis courts in the centre, with seats around for the use of the guests." Apparently the success of the Beresford and ever rising land values prescribed a change of course, and a ten-story wing was added instead.

 

Among the other early apartments on Central Park West were the Majestic at 71st Street, the San Remo at 75th Street, and the El Dorado at 90th Street, which, like the Beresford, have all been replaced by their towered namesakes of the late 1920s and early 1930s. A few grand apartment buildings were constructed prior to World War I, including the Prasada at 65th, the Langham at 73rd, and the Kenilworth at 75th Street. This phase in Central Park West's development was interrupted by the war, when construction ground to a halt. The second major phase of development began with the great prosperity of the '20s, producing the Art Deco towered buildings, and Roth's Beresford and San Remo Apartments, which now define the skyline.

 

The 1920s provided a generation of aspiring immigrants with the opportunity to move up in the world, both economically and geographically. Many Jewish immigrants, refugees from Csarist pogroms, had achieved prosperity in New York by the late 1920s, and looked from the Lower East Side to the Upper West Side as a cultural and architectural haven. By the mid-1930s more than half the residents of the Upper West Side from 72nd to 96th Streets were Jewish, and more than a third of these families were headed by a parent born in Europe. Emery Roth was himself a Jewish immigrant of Horatio Algeresque stamina and optimism, a family man and Upper West Sider, although he arrived by a more circuitous route than most of his neighbors.

  

The Architect

 

Emery Roth was born in 1871 in the town of Gal zees, Hungary, then part of the Austro-Hungarian Empire. When he was thirteen the family's fortunes took a turn for the worse, and it was decided that young Emery, alone, would immigrate to America. Passing through Ellis Island, he continued on to Chicago where his success story began.

 

When still a teenager living a hand to mouth existence in Bloomington, Illinois, Roth determined to become an architect. He worked for both a local builder and a local architect. In 1889, having won a national-government sponsored contest, the Maize Competition—for which he drew a living roan utilizing the com plant as a decorative motif—Roth took his $100 prize money and set out for Kansas City. Apparently he could not find architectural employment there, but while he was still in Bloomington, had applied to join the office of Burnham & Root. Offered the job by mail, Roth moved cm to Chicago and worked under Charles Atwood

 

Roth helped to prepare drawings for the celebrated Palace of Fine Arts. While at the fair, he met Richard Morris Hunt, the recognized dean of American architects, who offered to hire him if he ever came to New York. After the fair, with true to form optimism, Roth made his way to New York, where Hunt's casual offer was honored. Assigned to draft interior perspectives for The Breakers, the Newport mansion of Cornelius Vanderbilt, Roth came in contact with Ogden Codman, a noted architect, interior designer and socialite. In 1895 Roth went to work for Codman, where his decorative and planning abilities were sharpened.

 

By 1898 Roth believed himself ready for private practice. Two young architects, Theodore G. Stein and E. Yancy Cohen, after involved negotiations, sold Roth their architectural practice for $1000. As part of the agreement, Roth was entitled to represent himself as a partner in Stein, Cohen & Roth in order to capitalize on the good will of the existing firm. In fact, Roth was on his own.

 

Roth's first major commission was the Hotel Bell eel aire of 1901-03 on upper Broadway, a designated New York City Landmark. While it was under construction Roth was approached by Leo and Alexander Bing, Manhattan real estate developers. The Bing brothers admired the Belleclaire and commissioned Roth to design a group of five-story apartment buildings in Washington Heights. This alliance inaugurated a lifelong association.

 

In the following years, Roth had several commissions, among them Bancroft Hall of 1910—a student housing facility for Columbia University, and a series of religious structures, including the Congregation Ahavith Achem of 1908 in Brooklyn and the First Reformed Hungarian Church of 1916 on Bast 69th Street in Manhattan.

 

The year 1918 was a traumatic one for Rath. He lost his vision in one eye, the result of glaucoma, and nearly died in the great influenza epidemic. But the prosperity of the 1920s was to carry him into a period of great achievement. After the hiatus in construction caused by the First World War, building was again undertaken. In New York City, a 1921 ordinance exempting new residential construction from real estate taxes for the next decade, opened the door to a building boon. The Bing brothers commissioned a series of apartment buildings and hotels from Roth, many of which Ruttenbaum aptly terms "fine background buildings," while two other developers, Samuel Minskoff and Harris H. Uris commissioned' Roth to design a number of handsome medium height apartment houses which the architect dubbed "skyscratchers."

 

In 1926 Roth in association with Thomas Hastings, the surviving partner of the eminent firm of Carrere & Hastings, designed the Ritz Tower at Park Avenue and 57th Street, a 41-story apartment hotel in a neo-Renaissance style, its extreme height malting it "a symbol of a new way to live for wealthy New Yorkers." After the Ritz Tower, Roth went on to design a host of luxury residential skyscrapers, among them the Oliver Cromwell Hotel on West 72nd Street , the San Remo Apartments on Central Park West, and as a consultant to Margon & Holder, the Art Deco style Eldorado Apartments also on Central Park West .

 

From the mid-1920s on, the signature of a major Roth apartment house was its tower. Initially designed to conceal water tanks, they evolved into a major element of the design. In the San Remo, among Roth's finest works, the towers become an integral component of this residential skyscraper. This fusing of the functional with the aesthetic was equally characteristic of his apartment plans. Roth's sons credit their father with the creation of the foyer plan, and if not the originator he was certainly a refiner of this type. Roth's best apartments seem effortlessly interlocked, wasteful corridor space reduced to a minimum, with spacious, well-lit rooms in their stead.

 

Roth's last great work was the Normandy Apartments on Riverside Drive of 1938-39 , by which time his sons had joined the firm. The majority of his later buildings in concession to the Depression had smaller apartments and fewer amenities, while still maintaining high standards. Roth died in 1947, and his sons continued the firm, which has been prosperous and prolific.

 

The Beresford

 

Officially completed on September 13, 1929, just a few weeks before the Black Friday stock market crash, the Beresford had been planned during the most halcyon days of the 1920s. It was constructed by the H.R.H. Construction Company, which also built the San Remo. In an article in the New Yorker magazine, Penthouse [Marcia Clarke Davenport] remarks that the Beresford demonstrates that one can still find "really large rooms, really high ceilings; and you can pay—very very well for them." She further admires the windows "by far the most triumphant feature," affording unobstructed views, and the "hung" ceilings without visible beams.

 

Die plans for the Beresford reflect the luxurious standard of living envisioned for its tenants. A number of apartments contained not only the usual maids' rooms, but "servants' halls." Other amenities were provided,

 

such as dressing rooms, large cedar storage closets, breakfast roans, sun porches and numerous bathrooms. Sane of the large duplex apartments were virtually the equivalent of a large townhouse, both in size and arrangement.

 

But the economic mayhem of the Depression years resulted in serious financial difficulties for the Beresford. In 1940, it was sold along with Roth's other grand Central Park West apartment, the San Remo, which had suffered a similar plight, for a mere $25,000 over existing mortgages, despite the fact that the combined value of these two structures has been estimated at a pre-Depression value of ten million dollars.

 

The Beresford has long been associated with famous tenants in the arts and shew business. It was converted to co-operative ownership in 1962.

 

Architectural style

 

The Beresford has been compared to a medieval fortress and to a grand country villa, both allusions to its commanding presence and traditional style. Although in fact a huge 20-story skyscraper with three surmounting water tanks, the blocky massive proportions of the building emphasize its Renaissance allusions. Emery Roth had a life-long predilection for classicism and eclecticism, both clearly revealed in the Beresford design, late Renaissance and vaguely Baroque details are used relatively sparingly but are key elements.

 

Roth's aesthetic treatment of water tanks, on many buildings merely a functional eyesore, is the salient example of the architect's ability to combine traditional architectural values and modern functional requirements. At the Beresford, the water tanks—originally planned with three "observation rooms" beneath—are transformed into elegant pavilions, and integral components of the overall design. This solution, with setbacks below, allows the corners of the facade to be perceived as tower pavilions. With Roth's next major commission, the San Remo, Roth took this concept even further, resulting in its grand twin towered profile.

 

The sculptural program of the Beresford deserves special note. Few buildings of its type and date have figural ornament in such profusion. Winged cherub heads adorn keystones, angels flank doorways, and high above the street and well beyond the range of the naked eye, half-figures of cherubs support cartouches and urns, while rams' heads and skulls support festoons. Best appreciated from the terraces, this detailing is a potent symbol of the architectural extravagance of the '20s.

 

Description

 

The Beresford Apartments is a 20-story skyscraper occupying the Central Park West block front between 81st and 82nd streets, with two principal elevations facing the avenue and the south. The north elevation is similarly detailed, but secondary owing to its placement. The rear elevation with a central courtyard is not ornamented. The building is constructed in buff brick with a limestone base, with sculptural detailing in limestone at the lower four stories, and in terra cotta at the upper stories, and with mission tile roofs, metal railings and grilles, and copper lanterns. There aire four main entrances, two on the south, one on the north and one on the avenue. These lead to separate elevator banks,

 

each elevator opening to only one or two apartments per floor. Apartments originally ranged in size from 4 to 16 roans, both simplex and duplex. One of the last of the grand apartments built prior to the Depression, the building is luxuriously detailed, both on the exterior and interior. The detail is in the style of the late Italian Renaissance. Setbacks appear at the 14th, 16th, 18th and 20th stories, providing terraces. Three water tanks in towers at the principal corners of the building are the crowning elements of the corner pavilions.

 

On the three street elevations, the first three stories are faced in limestone above a granite water table. The first story is separated by a bandcourse from the two above and has bush-hammered rustication. The upper two stories have smooth rustication. A broad bandcourse separates the limestone base from the main brick portion of the building. Bandcourses comprised of two terra-cotta moldings appear between the 9th and 10th stories, the 12th and 13th, and the 13th and 14th.

 

The fenestration on these three elevations is of one basic type with two metal casement windows, beneath a single-paned transom.

 

The building rises to the 14th story in an uninterrupted block, constructed to the building line. The setbacks above articulate the corner pavilions which aire surmounted by two-story penthouses and the watertank towers. Chimneys, beginning at the 18th story are centrally located, and a large chimney appears at the west end of the southern elevation.

 

Central Park West Elevation

 

This elevation is 29 bays wide with windows in groupings to the 14th story: 3-3-5-3-3-5-3-4. At the 14th story a balustraded terrace 16 bays wide is located between corner pavilions, 6 and 7 bays wide. The central 16 bay-portion continues to the 17th story above which are two further setbacks at the 19th and 20th stories. The corner pavilions on this elevation are 6 bays wide and 7 bays wide at the 14th and 15th stories; 5 bays wide each up to the 18th story and 3 larger bays each at the 19th. The two penthouse stories appear above these corner pavilions under the observation roans and watertank coverings.

 

A. Main Entrance: located between 15th and 16th bays.

 

A canopy on bronze supports, flanked by ground level plantings behind low simple metal guard rails. Double doors glazed with plain bronze muntins and mullions. Bronze and glass lanterns flanking the doorway. Doorway with limestone enframement with scrolled keystone and carved relief panels to each side, depicting Renaissance-style stands composed of acanthus leaves, symmetrically disposed and supporting a winged frontal figure of an angel playing a horn. Above, a broken lintel with a central large scrolled cartouche, with floral festoon. At second-story level a yellow marble panel with limestone enframement, with a winged cherub head in relief above a festoon suspended from rosettes, all beneath a lintel.

 

B. Office entrances: 2, located between 15th and 16th bays.

 

Set within reveals, single doors of bronze with glazed upper panel and glazed transom.

 

C. Balustrade: above 3rd story, 13th to 18th bays.

 

Carved in limestone relief, centered above main entrance, on modillions.

 

D. Plaque and cartouches: above 4th story, at 13th and 18th, 6th and 25th

 

bays.

 

Four scrolled cartouches enliven facade, 2 inner ones frame plaque with festoons, guttae, scrolls and cartouche, inscribed "Erected 1929".

 

E. Cartouche: 14th story, between 15th and 16th bays.

 

Above main entrance, large scale, with scrolls, set in center of balustrade . Held by flanking half-figures of winged cherubs which emerge from foliate ornament- Cherub heads atop and below the cartouche scrolls.

 

F. Windows: 10th and 11th stories; 3 bays wide, at 5th-7th, 13th-15th, 16th-18th, and 24th-26th bays.

 

Two-story groupings of windows in threes enframed by terra cotta, above bandcourse with pseudo-balustrades. Between the two stories a beribboned cartouche flanked by winged cherub heads and scrolled brackets. A rosette above the central 11th-story window of each grouping.

 

G. Windows: 14th and 15th stories, 3 bays wide, at 5th-7th bays, and 24th-26th bays.

 

located at the first setback level, groupings with rosettes beneath each window at the 14th story, a balcony projection at the central bay at this level, the rosette in an octagonal frame. The two-story composition enframed by brick pilasters supporting a triangular broken pediment. An ornamental grille at the center of the pediment. The central bays at each story with enframements. At the 14th story a curved broken pediment, with a ram's head at the center, supporting festoons, and a scroll above. The 15th story central window with cartouche and flanking festoons.

 

H. Windows: 19th and 20th stories, at 3rd and 27th bays.

 

Set in the corner pavilions, 2-story compositions with enframed windows separated by a balustrade. Pilasters at the 20th story on console brackets under a curved broken pediment, with a central segmental-arched dormer with a round-arched opening containing a grille. At the 20th story above the central window, a winged cherub head on a tablet, with festoons.

 

I. Cartouche: 17th story, between 15th and 16th bays.

 

An elaborate scrolled and beribboned cartouche, continuing central composition above the main entrance, also signalizing chimneys above. A

 

rami's skull at the base, with festoon.

 

J. Finials: above the 20th story.

 

Set at the corners of balustrades, at the 1st story of penthouses; urn-shaped.

 

Water tank towers

 

Octagonal, with broader faces set rectilinealy and narrower faces set diagonally. Four double-height round-arched windows above a balustrade, each flanked by engaged columns on console brackets, supporting a lintel and broken triangular pediment with a central bull's-eye opening with surmounting winged cherub head. Half-figures of cherubs emerging from foliate ornament flank and hold an urn with ram's head below. Drapery swags suspended from rosettes with a central scrolled keystone.

 

Interspersed by 4 square-headed blind windows surmounted by triangular broken pediments with central winged cherub heads in panels above. Beneath the windows console brackets support simple obelisk shaped finials. Copper and glass lanterns surmount the roofs.

 

South Elevation

 

This facade with two main entrances and three office doors is 30 bays wide with windows grouped in threes except in the outermost bays where there is a single pair at the east and and 2 pairs at the west, up to the 14th story, where the setbacks begin. From the 14th to 17th stories the center of the facade is 15 bays wide, flanked by 8 bays to the west and 7 to the east. Terraces appear at the 18th to 20th stories at the center. A large chimney rises from the 17th story beneath the western tower.

 

Main entrance: 2,at 5th-7th bays, and 23rd-25th bays.

 

A canopy on bronze supports, flanked by ground level plantings behind simple guard rails. Double doors with simple bronze muntins and mullions. Bronze and glass lanterns flank the doors. Doorway with limestone enframement and carved relief panels to each side, depicting Renaissance style stands of acanthus leaves, symmetrically disposed adorned with a pair of dolphins. Above, a curved broken pediment with a central scrolled cartouche, above a console bracket, ornamented with a festoon. At 2nd story level, an enframed central window with a winged cherub head beneath a lintel.

 

Office doors: 3, located at 14th, 19th and 28th bays. See "B." above.

 

Cartouches: above 4th story, at 6th, 12th, 18th, 24th bays.

 

Windows: 10th and 11th stories, at the 5th-7th, 11th-13th, 17th-19th, 23rd-25th bays.

 

See "F." above.

 

Windows: 14th and 15th stories, at the 5th-7th, 23rd-25th bays.

 

See "H." above.

 

Windows: 20th story, at 15th-16th bays.

 

Two windows with eared enframements, surmounted by a central cartouche.

 

Balustrade: 14th story, from the 8th to 22nd bays.

 

North elevation

 

This elevation has 29 bays in groupings of three with two additional bays at the west. A series of graduated setback terraces with curved parapet wall and metal railings appears at the westernmost five bays beginning at the 9th story and continuing to roof level.

 

Main entrance: 1, at 7th bay .

 

Single doorway, flanked by small glass and bronze lanterns. Surmounted by a cartouche set on the door enframent. A glazed transom, with metal grille, enframed, and surmounted by a garland, winged cherub head, and scroll.

 

Office doors: 4, at the 6th, 13th, 19th and 27th bays.

 

See "B." above. Cartouches: Above the 4th story at the 10th and 23rd bays.

 

Windows: 10th and 11th stories,

 

See "F." above.

 

Windows: 14th and 15th stories,

 

See "G." above.

 

Balustrade: 14th story, from 12th to 23rd bays.

 

Service Entrances: 2, at the westerly ends of the side street elevations.

 

Each one story in height, with round-arched doorways in a rusticated wall, with a metal grille gate, A winged cherub head keystone,

 

- From the 1987 NYCLPC Landmark Designation Report

Varanasi, also known as Benares, or Kashi is an Indian city on the banks of the Ganga in Uttar Pradesh, 320 kilometres south-east of the state capital, Lucknow. It is the holiest of the seven sacred cities (Sapta Puri) in Hinduism, and Jainism, and played an important role in the development of Buddhism. Some Hindus believe that death at Varanasi brings salvation. It is one of the oldest continuously inhabited cities in the world. Varanasi is also known as the favourite city of the Hindu deity Lord Shiva as it has been mentioned in the Rigveda that this city in older times was known as Kashi or "Shiv ki Nagri".

 

The Kashi Naresh (Maharaja of Kashi) is the chief cultural patron of Varanasi, and an essential part of all religious celebrations. The culture of Varanasi is closely associated with the Ganges. The city has been a cultural centre of North India for several thousand years, and has a history that is older than most of the major world religions. The Benares Gharana form of Hindustani classical music was developed in Varanasi, and many prominent Indian philosophers, poets, writers, and musicians live or have lived in Varanasi. Gautama Buddha gave his first sermon at Sarnath, located near Varanasi.

 

Varanasi is the spiritual capital of India. It is often referred to as "the holy city of India", "the religious capital of India", "the city of Shiva", and "the city of learning". Scholarly books have been written in the city, including the Ramcharitmanas of Tulsidas. Today, there is a temple of his namesake in the city, the Tulsi Manas Mandir. The current temples and religious institutions in the city are dated to the 18th century. One of the largest residential universities of Asia, the Banaras Hindu University (BHU), is located here.

 

ETYMOLOGY

The name Varanasi possibly originates from the names of the two rivers: Varuna, still flowing in Varanasi, and Asi, a small stream near Assi Ghat. The old city does lie on the north shores of Ganges River bounded by its two tributaries Varuna and Asi. Another speculation is that the city derives its name from the river Varuna, which was called Varanasi in olden times.[11] This is generally disregarded by historians. Through the ages, Varanasi has been known by many names including Kāśī or Kashi (used by pilgrims dating from Buddha's days), Kāśikā (the shining one), Avimukta ("never forsaken" by Shiva), Ānandavana (the forest of bliss), and Rudravāsa (the place where Rudra/Śiva resides).

 

In the Rigveda, the city is referred to as Kāśī or Kashi, the luminous city as an eminent seat of learning. The name Kāśī is also mentioned in the Skanda Purana. In one verse, Shiva says, "The three worlds form one city of mine, and Kāśī is my royal palace therein." The name Kashi may be translated as "City of Light".

 

HISTORY

According to legend, Varanasi was founded by the God Shiva. The Pandavas, the heroes of the Hindu epic Mahabharata are also stated to have visited the city in search of Shiva to atone for their sins of fratricide and Brāhmanahatya that they had committed during the climactic Kurukshetra war. It is regarded as one of seven holy cities which can provide Moksha:

 

The earliest known archaeological evidence suggests that settlement around Varanasi in the Ganga valley (the seat of Vedic religion and philosophy) began in the 11th or 12th century BC, placing it among the world's oldest continually inhabited cities. These archaeological remains suggest that the Varanasi area was populated by Vedic people. However, the Atharvaveda (the oldest known text referencing the city), which dates to approximately the same period, suggests that the area was populated by indigenous tribes. It is possible that archaeological evidence of these previous inhabitants has yet to be discovered. Recent excavations at Aktha and Ramnagar, two sites very near to Varanasi, show them to be from 1800 BC, suggesting Varanasi started to be inhabited by that time too. Varanasi was also home to Parshva, the 23rd Jain Tirthankara and the earliest Tirthankara accepted as a historical figure in the 8th century BC.

 

Varanasi grew as an important industrial centre, famous for its muslin and silk fabrics, perfumes, ivory works, and sculpture. During the time of Gautama Buddha (born circa 567 BC), Varanasi was the capital of the Kingdom of Kashi. Buddha is believed to have founded Buddhism here around 528 BC when he gave his first sermon, "Turning the Wheel of Law", at nearby Sarnath. The celebrated Chinese traveller Xuanzang, who visited the city around 635 AD, attested that the city was a centre of religious and artistic activities, and that it extended for about 5 kilometres along the western bank of the Ganges. When Xuanzang, also known as Hiuen Tsiang, visited Varanasi in the 7th century, he named it "Polonisse" and wrote that the city had some 30 temples with about 30 monks. The city's religious importance continued to grow in the 8th century, when Adi Shankara established the worship of Shiva as an official sect of Varanasi.

 

In ancient times, Varanasi was connected by a road starting from Taxila and ending at Pataliputra during the Mauryan Empire. In 1194, the city succumbed to Turkish Muslim rule under Qutb-ud-din Aibak, who ordered the destruction of some one thousand temples in the city. The city went into decline over some three centuries of Muslim occupation, although new temples were erected in the 13th century after the Afghan invasion. Feroz Shah ordered further destruction of Hindu temples in the Varanasi area in 1376. The Afghan ruler Sikander Lodi continued the suppression of Hinduism in the city and destroyed most of the remaining older temples in 1496. Despite the Muslim rule, Varanasi remained the centre of activity for intellectuals and theologians during the Middle Ages, which further contributed to its reputation as a cultural centre of religion and education. Several major figures of the Bhakti movement were born in Varanasi, including Kabir who was born here in 1389 and hailed as "the most outstanding of the saint-poets of Bhakti cult (devotion) and mysticism of 15th-Century India"; and Ravidas, a 15th-century socio-religious reformer, mystic, poet, traveller, and spiritual figure, who was born and lived in the city and employed in the tannery industry. Similarly, numerous eminent scholars and preachers visited the city from across India and south Asia. Guru Nanak Dev visited Varanasi for Shivratri in 1507, a trip that played a large role in the founding of Sikhism.

 

In the 16th century, Varanasi experienced a cultural revival under the Muslim Mughal emperor Akbar who invested in the city, and built two large temples dedicated to Shiva and Vishnu. The Raja of Poona established the Annapurnamandir and the 200 metres Akbari Bridge was also completed during this period. The earliest tourists began arriving in the city during the 16th century. In 1665, the French traveller Jean Baptiste Tavernier described the architectural beauty of the Vindu Madhava temple on the side of the Ganges. The road infrastructure was also improved during this period and extended from Kolkata to Peshawar by Emperor Sher Shah Suri; later during the British Raj it came to be known as the famous Grand Trunk Road. In 1656, emperor Aurangzeb ordered the destruction of many temples and the building of mosques, causing the city to experience a temporary setback. However, after Aurangazeb's death, most of India was ruled by a confederacy of pro-Hindu kings. Much of modern Varanasi was built during this time by the Rajput and Maratha kings, especially during the 18th century, and most of the important buildings in the city today date to this period. The kings continued to be important through much of the British rule (1775–1947 AD), including the Maharaja of Benares, or Kashi Naresh. The kingdom of Benares was given official status by the Mughals in 1737, and continued as a dynasty-governed area until Indian independence in 1947, during the reign of Dr. Vibhuti Narayan Singh. In the 18th century, Muhammad Shah ordered the construction of an observatory on the Ganges, attached to Man Mandir Ghat, designed to discover imperfections in the calendar in order to revise existing astronomical tables. Tourism in the city began to flourish in the 18th century. In 1791, under the rule of the British Governor-General Warren Hastings, Jonathan Duncan founded a Sanskrit College in Varanasi. In 1867, the establishment of the Varanasi Municipal Board led to significant improvements in the city.

 

In 1897, Mark Twain, the renowned Indophile, said of Varanasi, "Benares is older than history, older than tradition, older even than legend, and looks twice as old as all of them put together." In 1910, the British made Varanasi a new Indian state, with Ramanagar as its headquarters but with no jurisdiction over the city of Varanasi itself. Kashi Naresh still resides in the Ramnagar Fort which is situated to the east of Varanasi, across the Ganges. Ramnagar Fort and its museum are the repository of the history of the kings of Varanasi. Since the 18th century, the fort has been the home of Kashi Naresh, deeply revered by the local people. He is the religious head and some devout inhabitants consider him to be the incarnation of Shiva. He is also the chief cultural patron and an essential part of all religious celebrations.

 

A massacre by British troops, of the Indian troops stationed here and of the population of the city, took place during the early stages of the Indian Rebellion of 1857. Annie Besant worked in Varanasi to promote theosophy and founded the Central Hindu College which later became a foundation for the creation of Banaras Hindu University as a secular university in 1916. Her purpose in founding the Central Hindu College in Varanasi was that she "wanted to bring men of all religions together under the ideal of brotherhood in order to promote Indian cultural values and to remove ill-will among different sections of the Indian population."

 

Varanasi was ceded to the Union of India on 15 October 1948. After the death of Dr. Vibhuti Narayan Singh in 2000, his son Anant Narayan Singh became the figurehead king, responsible for upholding the traditional duties of a Kashi Naresh.

 

MAIN SIGHTS

Varanasi's "Old City", the quarter near the banks of the Ganga river, has crowded narrow winding lanes flanked by road-side shops and scores of Hindu temples. As atmospheric as it is confusing, Varanasi's labyrinthine Old City has a rich culture, attracting many travellers and tourists. The main residential areas of Varanasi (especially for the middle and upper classes) are situated in regions far from the ghats; they are more spacious and less polluted.

 

Museums in and around Varanasi include Jantar Mantar, Sarnath Museum, Bharat Kala Bhawan and Ramnagar Fort.

 

JANTAR MANTAR

The Jantar Mantar observatory (1737) is located above the ghats on the Ganges, much above the high water level in the Ganges next to the Manmandir Ghat, near to Dasaswamedh Ghat and adjoining the palace of Raja Jai Singh of Jaipur. Compared to the observatories at Jaipur and Delhi, it is less well equipped but has a unique equatorial sundial which is functional and allows measurements to be monitored and recorded by one person.

 

RAMNAGAR FORT

The Ramnagar Fort located near the Ganges River on its eastern bank, opposite to the Tulsi Ghat, was built in the 18th century by Kashi Naresh Raja Balwant Singh with creamy chunar sandstone. It is in a typically Mughal style of architecture with carved balconies, open courtyards, and scenic pavilions. At present the fort is not in good repair. The fort and its museum are the repository of the history of the kings of Benares. It has been the home of the Kashi Naresh since the 18th century. The current king and the resident of the fort is Anant Narayan Singh who is also known as the Maharaja of Varanasi even though this royal title has been abolished since 1971. Labeled "an eccentric museum", it has a rare collection of American vintage cars, sedan chairs (bejeweled), an impressive weaponry hall and a rare astrological clock. In addition, manuscripts, especially religious writings, are housed in the Saraswati Bhawan. Also included is a precious handwritten manuscript by Goswami Tulsidas. Many books illustrated in the Mughal miniature style, with beautifully designed covers are also part of the collections. Because of its scenic location on the banks of the Ganges, it is frequently used as an outdoor shooting location for films. The film titled Banaras is one of the popular movies shot here. However, only a part of the fort is open for public viewing as the rest of the area is the residence of the Kashi Naresh and his family. It is 14 kilometres from Varanasi.

 

GHATS

Ghats are embankments made in steps of stone slabs along the river bank where pilgrims perform ritual ablutions. Ghats in Varanasi are an integral complement to the concept of divinity represented in physical, metaphysical and supernatural elements. All the ghats are locations on "the divine cosmic road", indicative of "its manifest transcendental dimension" Varanasi has at least 84 ghats. Steps in the ghats lead to the banks of River Ganges, including the Dashashwamedh Ghat, the Manikarnika Ghat, the Panchganga Ghat and the Harishchandra Ghat (where Hindus cremate their dead). Many ghats are associated with legends and several are now privately owned.

 

Many of the ghats were built when the city was under Maratha control. Marathas, Shindes (Scindias), Holkars, Bhonsles, and Peshwas stand out as patrons of present-day Varanasi. Most of the ghats are bathing ghats, while others are used as cremation sites. A morning boat ride on the Ganges across the ghats is a popular visitor attraction. The extensive stretches of ghats enhance the river front with a multitude of shrines, temples and palaces built "tier on tier above the water’s edge".

 

The Dashashwamedh Ghat is the main and probably the oldest ghat of Varansi located on the Ganges, close to the Kashi Vishwanath Temple. It is believed that Brahma created it to welcome Shiva and sacrificed ten horses during the Dasa -Ashwamedha yajna performed here. Above the ghat and close to it, there are also temples dedicated to Sulatankesvara, Brahmesvara, Varahesvara, Abhaya Vinayaka, Ganga (the Ganges), and Bandi Devi which are part of important pilgrimage journeys. A group of priests perform "Agni Pooja" (Worship to Fire) daily in the evening at this ghat as a dedication to Shiva, Ganga, Surya (Sun), Agni (Fire), and the whole universe. Special aartis are held on Tuesdays and on religious festivals.

 

The Manikarnika Ghat is the Mahasmasana (meaning: "great cremation ground") and is the primary site for Hindu cremation in the city. Adjoining the ghat, there are raised platforms that are used for death anniversary rituals. It is said that an ear-ring (Manikarnika) of Shiva or his wife Sati fell here. According to a myth related to the Tarakesvara Temple, a Shiva temple at the ghat, Shiva whispers the Taraka mantra ("Prayer of the crossing") in the ear of the dead. Fourth-century Gupta period inscriptions mention this ghat. However, the current ghat as a permanent riverside embankment was built in 1302 and has been renovated at least three times.

 

TEMPLES

Among the estimated 23000 temples in Varanasi, the most worshiped are: the Kashi Vishwanath Temple of Shiva; the Sankat Mochan Hanuman Temple; and the Durga Temple known for the band of monkeys that reside in the large trees nearby.

 

Located on the outskirts of the Ganges, the Kashi Vishwanath Temple – dedicated to Varanasi's presiding deity Shiva (Vishwanath – "Lord of the world") – is an important Hindu temple and one of the 12 Jyotirlinga Shiva temples. It is believed that a single view of Vishwanath Jyotirlinga is worth more than that of other jyotirlingas. The temple has been destroyed and rebuilt a number of times. The Gyanvapi Mosque, which is adjacent to the temple, is the original site of the temple. The temple, as it exists now, also called Golden Temple, was built in 1780 by Queen Ahilyabai Holkar of Indore. The two pinnacles of the temple are covered in gold, donated in 1839 by Ranjit Singh, the ruler of the Punjab and the remaining dome is also planned to be gold plated by the Ministry of Culture & Religious Affairs of Uttar Pradesh. On 28 January 1983, the temple was taken over by the government of Uttar Pradesh and its management was transferred to a trust with then Kashi Naresh, Vibhuti Narayan Singh, as president and an executive committee with a Divisional Commissioner as chairman. Numerous rituals, prayers and aratis are held daily, starting from 2:30 am till 11:00 pm.

 

The Sankat Mochan Hanuman Temple is one of the sacred temples of the Hindu god Hanuman situated by the Assi River, on the way to the Durga and New Vishwanath temples within the Banaras Hindu University campus. The present temple structure was built in early 1900s by the educationist and freedom fighter, Pandit Madan Mohan Malviya, the founder of Banaras Hindu University. It is believed the temple was built on the very spot where the medieval Hindu saint Tulsidas had a vision of Hanuman. Thousands flock to the temple on Tuesdays and Saturdays, weekdays associated with Hanuman. On 7 March 2006, in a terrorist attack one of the three explosions hit the temple while the Aarti was in progress when numerous devotees and people attending a wedding were present and many were injured. However, normal worship was resumed the next day with devotees visiting the temple and reciting hymns of Hanuman Chalisa (authored by Tulidas) and Sundarkand (a booklet of these hymns is provided free of charge in the temple). After the terrorist incident, a permanent police post was set up inside the temple.

 

There are two temples named "Durga" in Varanasi, Durga Mandir (built about 500 years ago), and Durga Kund (built in the 18th century). Thousands of Hindu devotees visit Durga Kund during Navratri to worship the goddess Durga. The temple, built in Nagara architectural style, has multi-tiered spires[96] and is stained red with ochre, representing the red colour of Durga. The building has a rectangular tank of water called the Durga Kund ("Kund" meaning a pond or pool). Every year on the occasion of Nag Panchami, the act of depicting the god Vishnu reclining on the serpent Shesha is recreated in the Kund.

 

While the Annapurna Temple, located close to the Kashi Vishwanath temple, is dedicated to Annapurna, the goddess of food, the Sankatha Temple close to the Sindhia Ghat is dedicated to Sankatha, the goddess of remedy. The Sankatha temple has a large sculpture of a lion and a nine temple cluster dedicated to the nine planets.

 

Kalabhairav Temple, an ancient temple located near the Head Post Office at Visheshar Ganj, is dedicated to Kala-Bhairava, the guardian (Kotwal) of Varanasi. The Mrithyunjay Mahadev Temple, dedicated to Shiva, is situated on the way to Daranagar to Kalbhairav temple. A well near the temple has some religious significance as its water source is believed to be fed from several underground streams, having curative powers.

 

The New Vishwanath Temple located in the campus of Banaras Hindu University is a modern temple which was planned by Pandit Malviya and built by the Birlas. The Tulsi Manas Temple, nearby the Durga Temple, is a modern temple dedicated to the god Rama. It is built at the place where Tulsidas authored the Ramcharitmanas, which narrates the life of Rama. Many verses from this epic are inscribed on the temple walls.

 

The Bharat Mata Temple, dedicated to the national personification of India, was inaugurated by Mahatma Gandhi in 1936. It has relief maps of India carved in marble. Babu Shiv Prasad Gupta and Durga Prasad Khatri, leading numismatists, antiquarians and nationalist leaders, donated funds for its construction.

 

RELIGION

HINDUISM

Varanasi is one of the holiest cities and centres of pilgrimage for Hindus of all denominations. It is one of the seven Hindu holiest cities (Sapta Puri), considered the giver of salvation (moksha). Over 50,000 Brahmins live in Varanasi, providing religious services to the masses. Hindus believe that bathing in the Ganges remits sins and that dying in Kashi ensures release of a person's soul from the cycle of its transmigrations. Thus, many Hindus arrive here for dying.

 

As the home to the Kashi Vishwanath Temple Jyotirlinga, it is very sacred for Shaivism. Varanasi is also a Shakti Peetha, where the temple to goddess Vishalakshi stands, believed to be the spot where the goddess Sati's earrings fell. Hindus of the Shakti sect make a pilgrimage to the city because they regard the River Ganges itself to be the Goddess Shakti. Adi Shankara wrote his commentaries on Hinduism here, leading to the great Hindu revival.

 

In 2001, Hindus made up approximately 84% of the population of Varanasi District.

 

ISLAM

Varanasi is one of the holiest cities and centres of pilgrimage for Hindus of all denominations. It is one of the seven Hindu holiest cities (Sapta Puri), considered the giver of salvation (moksha). Over 50,000 Brahmins live in Varanasi, providing religious services to the masses. Hindus believe that bathing in the Ganges remits sins and that dying in Kashi ensures release of a person's soul from the cycle of its transmigrations. Thus, many Hindus arrive here for dying.

 

As the home to the Kashi Vishwanath Temple Jyotirlinga, it is very sacred for Shaivism. Varanasi is also a Shakti Peetha, where the temple to goddess Vishalakshi stands, believed to be the spot where the goddess Sati's earrings fell. Hindus of the Shakti sect make a pilgrimage to the city because they regard the River Ganges itself to be the Goddess Shakti. Adi Shankara wrote his commentaries on Hinduism here, leading to the great Hindu revival.

 

In 2001, Hindus made up approximately 84% of the population of Varanasi District.

 

OTHERS

At the 2001 census, persons of other religions or no religion made up 0.4% of the population of Varanasi District.

 

Varanasi is a pilgrimage site for Jains along with Hindus and Buddhists. It is believed to be the birthplace of Suparshvanath, Shreyansanath, and Parshva, who are respectively the seventh, eleventh, and twenty-third Jain Tirthankars and as such Varanasi is a holy city for Jains. Shree Parshvanath Digambar Jain Tirth Kshetra (Digambar Jain Temple) is situated in Bhelupur, Varanasi. This temple is of great religious importance to the Jain Religion.

 

Sarnath, a suburb of Varanasi, is a place of Buddhist pilgrimage. It is the site of the deer park where Siddhartha Gautama of Nepal is said to have given his first sermon about the basic principles of Buddhism. The Dhamek Stupa is one of the few pre-Ashokan stupas still in existence, though only its foundation remains. Also remaining is the Chaukhandi Stupa commemorating the spot where Buddha met his first disciples in the 5th century. An octagonal tower was built later there.

 

Guru Nanak Dev visited Varanasi for Shivratri in 1507 and had an encounter which with other events forms the basis for the story of the founding of Sikhism. Varanasi also hosts the Roman Catholic Diocese of Varanasi, and has an insignificant Jewish expatriate community. Varanasi is home to numerous tribal faiths which are not easily classified.

 

Dalits are 13% of population Of Varanasi city. Most dalits are followers of Guru Ravidass. So Shri Guru Ravidass Janam Asthan is important place of pilgrimage for Ravidasis from all around India.

 

RELIGIOUS FESTIVALS

On Mahashivaratri (February) – which is dedicated to Shiva – a procession of Shiva proceeds from the Mahamrityunjaya Temple to the Kashi Vishwanath Temple.

 

Dhrupad Mela is a five-day musical festival devoted to dhrupad style held at Tulsi Ghat in February–March.

 

The Sankat Mochan Hanuman Temple celebrates Hanuman Jayanti (March–April), the birthday of Hanuman with great fervour. A special puja, aarti, and a public procession is organized. Starting in 1923, the temple organizes a five-day classical music and dance concert festival titled Sankat Mochan Sangeet Samaroh in this period, when iconic artists from all parts of India are invited to perform.

 

The Ramlila of Ramnagar is a dramatic enactment of Rama's legend, as told in Ramacharitamanasa. The plays, sponsored by Kashi Naresh, are performed in Ramnagar every evening for 31 days. On the last day, the festivities reach a crescendo as Rama vanquishes the demon king Ravana. Kashi Naresh Udit Narayan Singh started this tradition around 1830.

 

Bharat Milap celebrates the meeting of Rama and his younger brother Bharata after the return of the former after 14 years of exile. It is celebrated during October–November, a day after the festival of Vijayadashami. Kashi Naresh attends this festival in his regal attire resplendent in regal finery. The festival attracts a large number of devotees.

 

Nag Nathaiya, celebrated on the fourth lunar day of the dark fortnight of the Hindu month of Kartik (October–November), that commemorates the victory of the god Krishna over the serpent Kaliya. On this occasion, a large Kadamba tree (Neolamarckia cadamba) branch is planted on the banks of the Ganges so that a boy acting the role of Krishna can jump into the river on to the effigy representing Kaliya. He stands over the effigy in a dancing pose playing the flute; the effigy and the boy standing on it is given a swirl in front of the audience. People watch the display standing on the banks of the river or from boats.

 

Ganga Mahotsav is a five-day music festival organized by the Uttar Pradesh Tourism Department, held in November–December culminating a day before Kartik Poornima (Dev Deepawali). On Kartik Poornima also called the Ganges festival, the Ganges is venerated by arti offered by thousands of pilgrims who release lighted lamps to float in the river from the ghats.

 

Annually Jashne-Eid Miladunnabi is celebrated on the day of Barawafat in huge numbers by Muslims in a huge rally coming from all the parts of the city and meeting up at Beniya Bagh.

 

WIKIPEDIA

The DNA Garden

The plight of Arriva has generated some considerable debate and speculation over recent years, with a general loss of interest having become very obvious in some areas amid a suggested pending sale by its owner, Deutsche Bahn.

 

Evidence of such lowering standards is provided here in Milton Keynes by Alexander Dennis Enviro200 3124 (YX17 NPG). It's little over four years old, but seems to lack a single straight lower panel. While it's easy to understand how such damage is collected on the nearside, the mind boggles as to how it is possible on the offside. Evidently, repairing any of it is no priority. The bus also carries the group's watered-down Sapphire brand; notable when it was introduced at Wrexham depot some years ago, but no longer.

Financial District, Manhattan, New York City, New York, United States

  

The New York Stock Exchange Building has been the home of the nation's principal securities market since 1903, the year of its completion. As a financial institution, the New York Stock Exchange has played a central role in American economic development. The building, designed by George B. Post, one of America's most prominent 19th-century architects, symbolizes the strength and security of the nation's financial community and the position of New York as its center. The design with its giant portico, colonnades, and sculpture imparts a sense of austerity and massiveness coupled with security, in keeping with the wishes of the clients. The building Continues to create a powerful presence for the Exchange in Mew York City and in the nation.

 

History of the New York Stock Exchange

 

New York City has long served as a financial market. Security transactions in the city may date back as far as 1725 when wheat, tobacco, and slaves, as well as securities were bought and sold in an auction market at the foot of Wall Street.1 From this time on, Wall Street remained the locus of financial activity in the city. In 1792 stock dealers and auctioneers were meeting each weekday noon at 22 Wall Street; according to tradition, at about the same time brokers began meeting under an old buttonwood tree at 68 Wall Street. This activity coincided with creation of the federal government system under the United States Constitution; speculation in Revolutionary War bonds and First Bank of the United States stock were the major transactions. By the end of 1792, security brokers had signed the Buttonwood Tree Agreement, leading to the formal organization of what was to become the New York Stock Exchange.

 

The brokers made their first indoor headquarters at the newly-built Tontine Coffee House at the corner of Wall and Water streets in 1793. In 1817, after adopting a new name, the "New York Stock and Exchange Board," and writing a new constitution that brought new regularity to securities trading and made the board an exclusive organization, the members moved their offices to 40 Wall Street. The New York Stock and Exchange Board remained there until 1819; following this time the Exchange Board moved three times before settling into a somewhat permanent home at the Merchants' Exchange Building in 1827, staying there until a fire in 1835 destroyed the building. Despite the loss of its headquarters and the effects of the Panic of 1836-37, the Exchange Board endured. Temporary sites served until the Exchange Board moved into the Second Merchants' Exchange in 1842, remaining until 1854.

 

The Cotton Exchange Building was headquarters in 1854-56 and the lord's Court Building served from 1856 to 1865, when the Exchange finally located on the present Broad Street site.

 

By the middle of the 19th century, New York had eclipsed Philadelphia as the financial center of the nation, and the Exchange Board had developed into the nation's principal securities market. The Civil War was particularly beneficial for the prosperity of the Board as the speculative market grew dramatically. The Board adopted its present name, the New York Stock Exchange, in January 1863, purchased land for a new building that October, and moved into the completed building on Broad Street in December 1865.

 

The period immediately after the Civil War saw an era of rapid growth for the United States with the settlement of the West, the building of the railroads, and the development of mass production techniques in manufacturing. The Exchange expanded with the economy, aided by such technological advances as the electric stock ticker (1867) and the telephone (1878) which linked the trading floor with brokers' offices and their customers. Although prosperity was interspersed with periods of national financial panic, the Exchange remained solvent. As the nation recovered from the Panic of 1893, the Exchange continued to grow. Annual securities sales volume rose to 265 million shares in 1901. Government investigations of the Exchange in 1909 and 1912, helped lead to the passage of the Federal Reserve Act of 19 13. The beginning of World War I led to further difficulties as European investors sold their American stocks to raise cash.

 

Following the war the Stock Exchange entered a great period of growth and prosperity arising from several factors: "the United States' emergence as unquestionably the strongest country in the world and the possessor of an incomparable production system; an extensive U.S. foreign loan policy that made America a great creditor nation; the government's pro-business posture; the continuing growth and development of new industries; and the 'easy money' policy that the Federal Reserve banks adopted in 1927.The public entered the market in great numbers, and common stock trading soared. The Great Crash on October 29, 1929, brought a dramatic end to this speculative period, helping to trigger the Great Depression. Senate investigations in 1933-34 of the Stock Exchange and general securities market practices resulted in legislation subjecting all stock exchanges to extensive government control.

 

While this marked the beginning of a period of "controlled capitalism," the signlficance of the New York Stock Exchange was not diminished during World War II it gained supremacy as the major institution of the world's major financial center as America became the world's most powerful nation. The position that the New York Stock Exchange gained early in the 19th century as the nation's principal securities market continues to be retained.

  

The Stock Exchange Building and Its Architect

  

The construction of the New York Stock Exchange Building coincided with the renewed prosperity of the turn of the century. The old Broad Street building was inadequate, and additional space was required. Several of the best-known architects of the city were asked to participate in a competition, the program of which was prepared with the assistance of Professor William Ware of Columbia University and Charles W. Clinton of Clinton & Russell. George B. Post, one of America's most prominent 19th-century architects was selected to design the new building.

 

Demolition of the old building began in May 1901, the business of the Exchange relocating temporarily to the Produce Exchange Building; the cornerstone of the new building was laid on September 9, 1901; and the new building was occupied on April 22, 1903.

 

George Browne Post (1837-1913) was born in New York City, educated at Churchill's School, and New York University, graduating as 3. civil engineer in 1858. Working in the office of Richard Morris ^-^Hunt until 1860, he formed a partnership with Charles D. Gambrill. Establishing his own practice in 1868, he soon made a reputation as one of the two or three architects in the vanguard of skeleton construction in commercial architecture. Winston Weisman writes, "His career started in a most dramatic fashion with participation in the conception of the first skyscraper, or elevator building, the Equitable [New York, with Arthur Gilman and Edward Kendall, 1868-70], and was followed by the taller Western Union [New York, 1873-75]

 

His Mills Building [New York, 1881-83] was the first modern office building, his Produce Exchange [New York, 1881-85] a magnificent achievement in architectural engineering and utilitarian design. He soon won the admiration and acclaim of critic and client alike.in addition to the Produce Exchange, Post also designed the Cotton Exchange Building, New York (1883-85), and the Montreal Stock Exchange Building, demonstrating his success with this building type. By the beginning of the 20th century Post had both the experience and the prestige to take on such a challenging commission as the New York Stock Exchange Building.

 

Post's Roman-inspired neo-classical design replaced the Stock Exchange's Second Empire building of 1863-65. By the end of the 19th century, the classical idiom had established itself as the mode for financial institutions. Its vocabulary was seen to imbue a building with an austerity and massiveness which were to symbolize the security and strength of the institution. In the Stock Exchange commission style took on a crucial programmatic meaning for the client.

 

Post's use of classical sources earlier in his career, offer interesting precedents for his Stock Exchange design. The upper level of the main facade in Post's compeition drawing for the Dry Dock Savings Bank (1873) is very close in spirit to the main facade of the ""New York Stock Exchange. A colossal order topped by a pediment with an attic level above and a balustraded basement-Like level below is emp oyed as the crowning motif on the Dry Dock Savings Bank; in the Stock Exchange Post incorporates the entire facade into this motif. The use of a pediment crowning at colossal order appears again in Post's World or Pulitzer Building (1889-90). Here Post employs what is essentially a temple front to clothe the exterior of the building, placing fenestration in between the columns, thereby forming one large window or screen.

 

Post's Manufacturers and Liberal Arts Building at the Chicago World's Columbian Exposition (1893) displayed both his engineering talents and his ability to use a classical vocabulary on a very large scale. The Bank of Pittsburgh of the following year is also defined by a temple front. In this building the pediment is supported by colossal columns, forming a portico. The pediment with figural sculpture illustrates Post's interest in orchestrating sculpture and architecture together in a way that offers variety and invention to his facades while enhancing their stylistic integrity.

 

Post's design and engineering talents were both required to meet the demands of the new Stock Exchange Building. According to one contemporary account, "the improvements demanded by the brokers with one accord were: more space, more facility and convenience for the transaction of business, more light upon the Board Room [trading] floor, and better ventilation. Unless these improvements were affected to a very marked degree in the new building, it was a foregone conclusion that the latter would prove a mammoth failure regardless of other qualities."

 

The problem was further complicated by the difficulties of the site. The lot was irregularly contoured, located on a hill rising to the north and northwest; the streets bounding the lot were at disparate levels because of the irregular contour; and subsoil conditions were peculiar. Moreover, the great safe deposit vault had to be safely placed in the interior.

 

Post's winning design successfully met the challenges of program and site. Especially praised were the two great facades on Broad Street and New Street. Montgomery Schuyler wrote, "It was a very bold, but also a very just thing to do to make the whole front into this single sash frame, to use colossal Corinthian columns as the mullions of an opening embracing the whole elevation." P.C. Stuart commended the facades as "fulfilling] to a remarkable degree the practical requirements of lighting,. . .aesthetically they were no less successful, the unity of their design expressing the single great room within in a way that could not be misunderstood by any intelligent observer.

 

An important element of the building is the figural sculpture, designed by John Qunicy Adams Ward (1830-1910) and executed by Paul Wayland Bartlett (1865-1925) placed in the pediment on the Broad Street facade.ward was one of America's most renowned 19th-century °culptors and especially commended for his bronze portrait statues of notable Americans. Bartlett was a promising young sculptor who later designed similar figural groups for the House of Representatives wing of the U.S. Capitol (1909) and the New York Public library (1915).

 

Ward's composition was designed in 1903 as the building was nearing completion, but the marble figures were not actually carved until 1908-09. They depict "integrity Protecting the Works of Mm." Integrity is a female figure with outstretched arms accompanied by two children. To her right are a mechanic and his helper depicting Motive Power and figures depicting Scientific and Mechanical Appliances. To her left are a farmer and his wife depicting Agriculture and figures depicting Mining. Wayne Craven has described the iconography as "thoroughly American"; its subjects are the sources of 19th-century American prosperity and in turn the prosperity of the New York Stock Exchange. The style of the figures is classical--in contrast to Ward's more usual naturalistic style--in keeping with the symmetrical and severe classical nature of Post's design.^^

  

Description

  

The New York Stock Exchange Building occupies a midblock site south of Wall Street which extends through the block from Broad Street to New Street. Because of the width of Broad Street, that' facade may be seen to better advantage, and it is the dominant one in the composition. This facade, executed in marble, is carefully designed to present a massive, austere, and symmetrical effect, yet to mitigate the irregularities of the site. The major portion of the facade is organized into the dominant portico. This is set on a two-story podium with a granite water table, organized into seven bays, which varies in height with the slope of the street.

 

A cornerstone is inscribed "MCMI." At street level are seven flat-arched openings, five with doors and two center ones which are blind. Each opening has a lintel adorned with an elaborate fruit and flower swag and is surmounted by a handsome balustraded balcony carried on console brackets. Round-arched window openings with oak-leaf adorned bracketed keystones rise behind the balconies. The portico above is formed by six colossal fluted Corinthian columns, 52-1/2 feet high, flanked by unfluted Corinthian pilasters. Behind the colonnade is the much-praised glass curtain wall, measuring 96 feet wide and 50 feet high, placed to light the trading floor. Wrought-iron balustrades are placed between the columns.

 

The glass panes of the curtain wall are framed in dark bronze. The columns continue up to an entablature with a frieze with leaves and flowers bearing the inscription "New York Stock Exchange." The pediment above is surrounded by a dentilled and modillioned cornice with an acanthus leave band in the rake of the pediment. The pediment opening is filled by Ward's sculptural group. The marble facing continuing up beyond the pediment is set in large panels.

 

To the south of the portico is a relatively narrow bay extending the height of the Broad Street facade. This indicates the presence of an entrance lobby and stairway which were designed to provide access to offices adjacent to the major trading rooms. Because of the constraints of the site. Post found it more expeditious to create this asymmetrical arrangement. At street level a large double-height arched opening contains an entrance flanked by pilasters with Ionic capitals with swags. The lintel above the entrance is inscribed "Stock Exchange." A balustraded balcony above sets off the arch with its swag and cornucopia-adorned bracketed keystone. The

 

doors themselves have been changed, and the original window ^t the second level has been removed and the opening filled in. Above the arch are simple paired window openings rising the height of the bay. Those at the third floor level are now blind. The entire Broad Street facade is surmounted by a shallow cornice composed of an egg and dart molding and regularly spaced carved lions heads, setting off a balustraded parapet.

 

The New Street facade, while simpler, is a complementary part of the design, and its composition is related to the Broad Street facade. It too has a two-story podium with a granite water table, which varies in height with the slope of the street, but here the marble facing is rusticated instead of smooth. There are seven round-arched window openings, the northernmost above a service entrance. This facade is also dominated by a Corinthian colonnade above the podium, but the columns are unfluted. Smooth and rusticated Corinthian pilasters flank the colonnade.

 

The glass curtain wall with bronze-framed panes behind the colonnade was also placed to light the trading floor. Wrought-iron balusters are placed at the base of the curtain wall between the columns. Above an entablature with a paneled frieze is a two-story attic level with double-height windows flanked by pilasters. Wrought-iron balconies mark the separation between the floor levels. A simple cornice surmounts the entire New Street facade.

 

Conclusion

 

The New York Stock Exchange continued to expand its facilities after Post's building was completed in 1903, building the 23-story building at 11 Wall street to the designs of Trowbridge & Livingston in 1922, and also moving into the building at 20 Broad Street constructed in 1954. Neither of these two later buildings is a part of this designation.

 

Today Post's design continues to impart a sense of,austerity and massiveness coupled with security, in keeping with the original wishes of the Stock Exchange. The building, still the symbol of one this country's most important financial institutions, creates a powerful presence for the Exchange in New York City and in the nation.

 

- From the 1985 NYCLPC Landmark Designation Report

Manhattan, New York City, New York, United States of America

 

If you want to know more about my walks and photos, check out my blog.

 

The Century Apartments, extending along the entire blockfront of Central Park West between West 62nd Street to West 63rd Street, anchors the southern end of one of New York City's finest residential boulevards, tfith twin towers rising 300 feet from the street, this building is one of a small group of related structures that help give Central Park West its distinctive silhouette. Designed in 1930 by Irwin S. Chanin of the Chanin Construction Company, the Century Apartments is among the most sophisticated residential Art Deco buildings in New York and is a major work by one of America's pioneering Art Deco designers.

 

Built in 1931, the Century was among the last buildings erected as part of the early 20th-century redevelopment of Central Park West. Central Park West, a continuation of Eighth Avenue, runs along the western edge of Central Park. Development along this prime avenue occurred very slowly, lagging substantially behind the general development of the Upper West Side. When Frederick Law Olmsted laid out Central Park he saw that the presence of the park would raise the value of land immediately adjacent to it. Olmsted expected these areas to develop as prime residential streets. Land speculation did indeed occur on Central Park West. However, the west side of the park never attracted the extremely wealthy people who could afford the inflated prices of land bordering on the park. Thus, while the side streets of the Upper West Side were built up with rows of speculative houses, Central Park West remained largely undeveloped.

 

A survey of Central Park West published in February 1893 shows that of the three blocks between 60th and 96th Streets (the American Museum of Natural History, located between 77th and 81st Streets is counted as one block) nineteen were either totally vacant or contained old shanties and frame houses. Other blocks were partially vacant. South of 71st Street every blockfront was empty except for the southernmost frontages which contained the Durland Riding Academy and the Van Norman Institute. 1

 

The earliest residential improvement on Central Park West, and one of its great architectural monuments was the Dakota, a designated New York City Landmark, at 72nd Street. Built in 1880-84, this eight-story building established Central Park West's character as a street of multiple dwellings. In 1890, by which time the Dakota had been joined by two apartment hotels, the St. Remo on 75th Street and the Beresford on 81st Street, as well as several flat houses, real estate broker F. R. Houghton noted that:

 

Central Park West seems to have only one future— it is destined to become an avenue of grand apartment houses and hotels. Everything tends that way. It is too public a thoroughfare to become a private residential avenue 3

 

However, it wasn't until several years later that Central Park West experienced the construction boom that Houghton had predicted.

 

The first concentrated building boom on Central Park West occurred at the turn of the century when a significant number of elegant residential and institutional buildings were erected south of 96th Street. These include some of the finest apartment houses in New York, such as the Prasada (1904) at 65th Street, the Langham (1905) at 73rd Street, the Kenilworth (1908) at 75th Street, and the St. Urban (1904) at 89th Street, as well as such institutional structures as the Ethical Culture Society School and Meeting House (1902, 1909) at 63rd and 64th Streets, Holy Trinity Evangelical Lutheran Church (1903) at 65th Street, the Second Church of Christ, Scientist (1898) at 68th Street, the Congregation Shearith Israel Synagogue (1895) at 70th Street, the Universalist Church of the Divine Paternity (1898) at 76th Street, and the Progress Club (now the Walden School, 1902) at 88th Street.

 

The presence of these fine apatment buildings and institutions on Central Park West reflects the coming of age of the Upper West Side. The Upper West Side had developed in the final decades of the 19th century as an enclave of upper middle-class life. Affluent middle-class families were attracted to the area by the quality of its housing, the presence of Riverside Park and Central Park, and by the accessibility of the neighborhood. As the Upper West Side became more and more desirable, developers began to build on the more expensive sites bordering the parks, and Central Park West began to be transformed into an elegant avenue of tall buildings that contrasted dramatically in scale to low rise residential Fifth Avenue. 4

 

In 1909 the new Central Park West apartment houses and institutions were joined by one of New York City's most sumptuous buildings, the New Theatre designed by Carrere & Hastings. This elegant limestone structure extended along the entire blockfront between 62nd Street and 63rd Street and was erected to house a subsidized theater company that would be artistically and physically separate from the commercial theaters centered around Times Square. This was not a successful artistic venture and the effort to establish a classical theater company at the New Theatre failed. In 1911 the theater was renamed the Century and it became a commercial house, albeit one located far from the commercial theater center. In 1920 the Shubert Organization gained control of the theater, and they managed it until its sale to the Chanin Construction Company in 1930.

 

During World War I construction on Central Park West slowed, but between 1920 and 1931 the area was transformed as the vacant sites were filled and many of the early apartment hotels and flats were replaced by new apartment houses. This final phase of Central Park West's development culminated in 1929-31 with the construction of the four twin-towered buildings that gave Central Park West its characteristic skyline. The distinctive form of the Century at 62nd and 63rd Streets, the Majestic (1930) at 71st-72nd Streets, the San Remo (1929) at 74th-75th Streets, and the Eldorado (1929) at 90th-91st Streets has come to symbolize the high quality of residential design of New York's Upper West Side.

 

Two of these great twin-towered buildings, the Majestic and Century, are Art Deco style structures designed and constructed by Irwin S. Chanin, one of New York City's leading builders and a pioneer in the design of Art Deco buildings in America. Irwin Salmon Chanin was born in Bensonhurst, Brooklyn. Soon after his birth the family returned to its native Ukraine, remaining there until 1907 when they moved back to Bensonhurst. Chanin graduated from Cooper Union in 1915 having studied engineering and architecture. His earliest employment was as an engineer working on subway construction in New York and Philadelphia. In 1919, after a brief stint in the army, Chanin began his building activities by constructing two houses in Bensonhurst. The success of this modest venture led to the construction of other one- and two-family houses in Bensonhurst as well as the formation of the Chanin Construction Company. In 1924 Chanin entered the real estate field in Manhattan with the erection of the Fur Center Building.

 

Also in that year Chanin began the construction of the first of a series of Broadway theaters. These theaters— all designed by architect Herbert Krapp—the 46th Street, Biltmore, Mansfield (now Brooks Atkinson), Royale, Majestic, and Masque (now Golden) have excellent sightlines and acoustics and only a single balcony; they remain among the finest Broadway houses. Chanin also built three large movie houses—the Loew's Coney Island (1925), Reilly & Hall, architects; the Roxy (1927), Walter Ahlschlager, architect; and the Beacon (1927-28), Walter Ahlschlager, architect. In 1925 Chanin spent four weeks in Paris visiting the Exposition Internationale des Arts Decoratifs et Industriels Modernes. This decorative arts exhibition had a profound influence on American architecture as American architects began to adapt the ornamental forms they had seen in Paris to their buildings. The first architects In the United States to use what have come to be known as Art Deco forms on major architectural works were Chanin and Ely

Jacques Kahn, both of whom had visited the Paris exhibition.^ Art Deco motifs first appear in Chanin's work at the Lincoln Hotel (now the Milford Plaza Hotel) built in 1927 as part of a complex of buildings that included the Royale, Majestic, and Masque Theatres.

 

The Lincoln was a traditionally styled structure designed by Schwartz & Gross. For the lobby and dining room, however, Chanin designed Art Deco wall panels and furnishings. The Lincoln Hotel interiors were followed by the Chanin Building of 1927-29 located at the southwest corner of East 42nd Street and Lexington Avenue. At the time the Chanin Building was designed, Chanin was not a registered architect. Chanin hired Sloan & Robertson, a rather conservative architectural firm responsible for the nearby Graybar Building, to examine the plans prepared by the Chanin Construction Company* Sloan & Robertson were only responsible for the exterior form of the building. Chanin personally supervised the decoration of the building. The building is filled with French-inspired Art Deco motifs, many executed under Chanin's direction by French-trained sculptor Rene Chambellan.

 

In 1930 Chanin became a registered architect and he was responsible for the design of the two Central Park West apartment buildings, but both projects had their genesis in plans for other building types. In April 1929, the Chanin Construction Company purchased the old Hotel Majestic on Central Park West between 71st Street and 72nd Street, intending to replace the old structure with a 45-story hotel.^ As designed, this was a dramatically-massed Art Deco structure, but the building situation in New York following the stock market crash precluded the construction of such an ambitious and risky project. In June 1930 it was announced that a 29-story twin-towered apartment house would rise on the site. According to Chanin, the design of this building was somewhat experimental—he wished to see if Art Deco forms would be accepted for a residential building.

 

Chanin's official involvement with the Century site began on May 28, 1929, when it was announced that the Chanin Construction Company would purchase the entire city block bounded by Broadway, Central Park West, West 62nd Street, and West 63rd Street. The site included the Century Theatre on Central Park West, Daly's Theatre on 63rd Street, and an apartment house and two garages on Broadway. Chanin announced that he would build a 65-story skyscraper on the site, that would, according to the New York Times, "be revolutionary in design and use."8 The Century Theatre was the property of the Shubert Organization, and in order to acquire the Central Park West site, Chanin was forced to sell them his interest in the Royale, Masque, and Majestic Theatres. The Shubert Organization had purchased a half interest in these theaters in 1928 and, according to Chanin, had had an interest in acquiring full control.

 

In August 1929 Chanin announced specific plans for the newly acquired Century Theatre site. He proposed to build an office and hotel that would be "an innovation in international relations."^ The building, to be known as the Palais de France, was to house the French consulate and tourist board, and the offices of French commercial firms. Chanin was to design the new building which would be in a "modern French [style] adapted to the exigencies of American skyscraper construction.In other words, this was to be an Art Deco style building using forms similar to those already in evidence at the Chanin Building. The building was to have three stories of permanent exhibition space for the display of French manufactured goods and for an international display of automobiles, airplanes, and yachts. There would also be shops on the ground floor. The next 27 stories were to be a hotel, while the top 30 stories were to be the French offices.

 

The conception of a Palais de France for New York reflects Chanin's interest in France and French culture. He wished to provide a building where French and American art and commerce could be united. While Chanin was impressed with European, and particularly French, modern design, he felt that America had successfully adapted these forms to create its own design idiom:

 

While Europe is the motherland in the development of the so-called modernistic tendencies in design, it is my own opinion that America is rationalizing these ideas and is making them fit into the scheme of things more successfully than Europe. I did not see abroad'any modernistic interiors or furniture that approaches either in beauty or usefulness that which is becoming fairly common in New York.H

The Palais de France was to unite a modern American structure with the finest modern French products.

 

Chanin and banker S.W. Straus traveled to France to arrange the sale of the Century site to the French. Negotiations seemed to be progressing, but no money was forthcoming from French banks, and in October 1930, Chanin announced that the Palais de France scheme had been dropped and that he would build a twin-towered apartment house similar in concept to the Majestic, then under construction. This building was to contain small apartments of from two to seven rooms "to meet the demand for this type of housing accommodation along Central Park West."12 According to Irwin Chanin the Century's apartments are smaller than those of earlier buildings because of the difficulty in renting large apartments during the Depression. The earlier Majestic had large apartments, some of which were difficult to rent and so the Century was planned with smaller, but still carefully laid out units.^ The Century, designed a year after the Majestic, is considered by Chanin to be a finer work.

 

He particularly noted that the crown of Century is a more complex creation and that the building has finer bay windows and balconies, and special glass.

 

The Century was the last of the four great Central Park West twin-towered apartment buildings. It is these buildings which prompted the New York Times to write that the west side "skyline bids fair to be ere long as beautifully fantastic as it is where the river mingles in the bay."^-^ The tower forms of the Century, Majestic, San Remo, and Eldorado came about as a result of the multiple dwelling law passed by the New York State Legislature in 1929. This law mandated an increase in yard and court area, but allowed residential buildings to rise higher than before, legalizing setbacks and towers in this building type for the first time. The bill limited the height of street walls to time the width of the street, but, on plots of over 25,000 square feet, allowed towers that could rise up to three times the width of the street.

 

The Century is a sophisticated essay in "modern American" or Art Deco design. The facade exhibits a complex balance of horizontal an^ vertical elements that creates a dynamic design tension. The nineteen-story superstructure forms a street wall that hugs the lot line on all three main elevations and lines up with the older pre-1929 buildings on Central Park West, while the towers rise up to proclaim the advent of a new zoning scheme and a modern style of architecture. The bands of tan and light brown brick, the long corner windows, and the cantilevered balconies lend a strong horizontal force to the design, but these are balanced by the vertical thrust of the projecting bowed window bays with their vertical brick ornament, by the rust-colored brick spandrel panels, and by the recessed window bays of the towers. The geometric masses that crown the towers also display this complex balance of horizontal and vertical forms.

 

On a smaller scale, the pattern of window mullions echoes the balance of horizontal and vertical elements found elsewhere. This is particularly true at the corner solaria with their strong horizontal mullions and rhythm of narrow and wider vertical mullions. These solaria are an important feature of the Century's design, and they, along with the other windows of the building, were equipped with a special imported English glass that allowed ultra-violat rays Into the apartments. Much of the Century's interest lies in the manipulation of such structural features as the brickwork, windows, bays, and balconies. Ornament, placed sparingly on the exterior, is used to highlight major focal points of the building such as the entrances, setbacks, and crowns. It is the crowns, visible from Central Park and as far east as Fifth Avenue, that are, appropriately, given the most dramatic ornamental form. The buttressed crowns with their corner fins and arched rear projections are one of New York City's major architectural adornments.

 

When it opened, the Century contained 417 suites and 1,688 rooms. Among its special features were sunken drawing rooms with fireplaces, creak-proof floors of walnut and selected hardwoods, free standing showers, duplex suites, and lobbies adjacent to the three entrances that displayed the finest in contemporary American design. In addition, there was a private landscaped garden located within the U-shaped plan of the building. The garden walls are faced with the same brick used for the street facades, reflecting Chanin*s effort to have the eighty-foot wide garden take on the form of a street, so that when residents looked out of their garden windows they did not have the feeling of living in a dark court.

 

The quality of the Century's design and its location near Hidtown offices and the theater district have attracted many prominent tenants including members of the Chanin family, Ethel Merman, Lee Shubert, Nanette Fabray, Jack Dempsey, Joey Heatherton, Mark Connolly, Theodore Sorensan, Carol Lawrence, Robert Goulet, Bill Cullin, and Leo Lindy (of cheesecake fame).

 

Description

 

The Century Apartments faces onto Central Park West between 62nd and 63rd Streets and extends back 250 feet on both side streets. The massing of this 30-story building is divided into a massive nineteen-story base that runs along the lot line on all three elevations and a pair of tall towers set at the Central Park West corners. The structure rests on a low rose-colored granite watertable, above which is a one- and two-story ochre-colored stone base. In the center of the Central Park West facade, the one-story stone base is pierced by the main entrance. The lobby is entered through a pair of glass doors protected by stylized geometric Art Deco style grilles of "white metal." The doors are set within a modest white metal enframement. The entrance ensemble is surrounded by the same rose-colored granite used on the watertable. This surround is framed by quoin-like forms ending in raised vertical moldings. To either side of the entrance are window groups and doors leading to professional apartments.

 

There are stores at either corner. The storefronts are not original, but they are set within the original openings. The commercial space at the 62nd Street corner was originally planned to house a bank, but due to the Depression the two-story space remained vacant. After World War II the space was divided and an apartment was created .on the second floor.

 

In its massing and ornamentation the Century Apartments displays a sophisticated balance between horizontal and vertical elements. Vertically, the main mass of the symmetrical apartment house can be divided,into five pavilions, each separated by shallow bow windows. The three central sections are faced with a tan brick that was chosen because of its resemblance to the color of limestone. The facade is enlivened with wide bands of light brown brick set between all of the windows with the exception of those beside the vertical bowed bays at either end. The central pavilion, above the entrance, is articulated by two windows on each of the floors between two and fifteen (exterior floor numbers may not always correspond with the interior numbering system). As with all of the windows of the building the sash consists of metal casements. Each window is divided into several movable and stationary panes by thin metal mullions.

 

The balance between the vertical and horizontal mullions echoes the overall balance of the building. In the central section each window consists of two movable casements. Long rectangular panes flank the casements while four stationary panes are set above and four jalousie windows are set below. There are concrete sill bands below each window.

 

Flanking the central section and separated from it by pairs of bowed window bays are pavilions that consist of pairs of small single casement windows and a double casement. The bowed bays rise vertically from the second floor. Bands of tan and light brown brick are located between the bays of each pair. The bowed window of each apartment is set below the level of the other windows indicating the presence of sunken drawing (living)rooms. Each of the bow windows Is divided into five parts with three narrow casements flanked by stationary panes. There are fixed transoms above and jalousies below. The bays are enlivened by the use of rust-colored brick spandrels ornamented with vertical bands of projecting bricks laid at an angle.

 

The rows of angled bricks continue the vertical Lines of the window mullions. Each window in the bay has a concrete sill and a brick lintel.

 

The corner sections of the building are faced entirely in tan brick and are articulated by large glass solaria. The end pavilions are separated from the central portion of the building by single bowed bays identical in form to those already described. These bays rise to the seventeenth floor, two stories higher than the central bays. Each solaria consists of eight windows on Central Park West and three on the side street. With the exception of the end panes on Central Park West all of these are movable casements. These large window groups have strongly articulated horizontal metal mullions and a rhythm narrow and wider mullions.

 

The sixteenth through nineteenth floors form a transitional zone between the main mass of the building and the towers above. Each of these floors contains cantilevered concrete balconies guarded by metal railings ornamented with Art Deco style chevron patterns.

 

The twin towers soar upwards to the ornamental crowns that identify the building from afar. The towers are faced with tan brick with light brown bands at the corners. The windows, with their metal mullions, are of the type discussed above. On Central Park West, beginning above the twentieth floor, the four central windows of each tower are ornamented by bold goemetric brick patterns. At the thirtieth floor each tower sets back to form the unique top that gives the Century its distinctive, recognizable silhouette. Like the massing and ornamentation of the facades and^the arrangement -a£»ithe windows _ these crowns exhibit a complex interaction of horizontal and vertical elements. Each consists of a main geometric mass (housing a water tower) that is supported by buttresses. The vertical thrust of the buttresses is countered by concrete "fins that straddle each corner of the towers.

 

At the northwest corner of the north tower and the corresponding southwest corner of the south tower arched projections with incised channels rise almost to the roofline (that to the south has been poorly rebuilt). These add to the dynamic silhouette of each tower.

 

The side street elevations of the Century step down in accordance with zoning rules. There are four major levels on each side street elevation, each of which is topped by projecting concrete balconies. The tan brick facades are interrupted in three locations by pairs of ornamental rust-colored brick window spandrels. On the ground floor are a succession of doors leading to professional offices and secondary residential entrances similar in design to that of the front elevation. At the rear, on each street, are geometric Art Deco gates leading to the service entrances. Geometric water tower pavilions, similar in form to the tower crowns, are located above the roofline of each side street facade.

 

The main mass of the Century is laid out on a U-shaped plan with a central garden that is visible from the public park and drive of the Lincoln Plaza Apartments off Broadway. The inner elevations of the Century are faced with the same tan brick used elsewhere and are articulated with a similar fenestration pattern. The use of the same face brick on the private inner court that was used for the public facades was unusual and evinces a desire on Mr. Chanin's part to design and build a building of the highest residential quality. The court created by the U-shaped plan was laid out as a garden for the enjoyment of the tenants. This garden, with its four brick pylons, survives.

 

There have been only two serious alterations to the Century since its completion. These are the alteration to the arched fin of the south tower, previously noted, and the removal of the original windows and brickwork from the twentieth and twenty-first floors of the Central Park West elevation of the south tower. Other alterations have occurred to the windows of the north tower penthouse and to several other apartment windows.

 

The Century Apartments stands today as a testament to the vision of architect and builder Irwin S. Chanin. In its characteristic twin-towered form, it remains one of the landmarks of Central Park West and is one of the major Art Deco style apartment buildings in America.

 

- From the 1985 NYCLPC Landmark Designation Report

Central Park West, Upper West Side, Manhattan, New York City, New York, United States of America

 

Summary

 

Soaring over Central Park, the profile of the San Remo is among the most important components of the magnificent skyline of Central Park West. The first of the twin-towered buildings which give Central Park West its distinctive silhouette, and one of the New York's last grand apartment houses built in the pre-Depression era, it was designed by Emery Roth, then at the pinnacle of his career as a specialist in apartment house architecture. A residential skyscraper in classical garb, the San Remo epitomizes Roth's ability to combine the traditional with the modern, an urbane amalgam of luxury and convenience, decorum and drama.

 

Development of Central Park West

 

Central Park West, the northern continuation of Eighth Avenue bordering on the park, is today one of New York's finest residential streets, but in the mid-nineteenth century it was a rural and inhospitable outpost, notable for its rocky terrain, browsing goats and ramshackle shanties. With the creation of Central Park in the 1860s, followed by Riverside Park (begun 1876), as well as a series of transportation improvements such as the Ninth Avenue Elevated Railroad (1879), the Upper West Side in general experienced a period of intense real estate speculation. The 1880were the first decade of major development, and set the pattern for the Upper West Side, where rowhouses line the side streets, and multiple dwellings, commercial and institutional structures are sited on the avenues.

 

Not surprisingly, those avenues closest to the parks. Central Park West and Riverside Drive, were immediately considered the most desirable. (Ninth Avenue, re-christened Columbus in 1890, Tenth Avenue, renamed Amsterdam in the same year, and Broadway—the Boulevard before 1899 — were all, in varying degrees marred by cable car and elevated railway lines.)

 

The potential of the parkside avenues for development as prime locations led to an anticipatory increase in land values; prices rose to such extravagant heights that many speculative builders shied away from row house and tenement construction, from which they would realize relatively meager returns, while the very wealthy, who could afford to build mansions, for the most part remained on the more fashionable East Side- As a result, the development of Central Park West lagged behind the general development of the Upper West Side. It was not until the turn of the century that Central Park West's construction boom began and it emerged as a- boulevard of elegant tall apartments punctuated by impressive institutional buildings—a kind of grand proscenium to the architectural variety show of the Upper West Side.

 

The stage had been set By two great monuments, the American Museum of Natural History between 77th and 81st Streets, (begun 1874, architects Vaux & Mould, and a designated New York City Landmark), and the Dakota, the pioneering luxury apartments at 72nd Street (1880-84. architect Henry Hardenbergh, and a designated New York City Landmark). Yet a survey of roughly a decade later revealed that more than half the block fronts along the park from 60th to 96th Streets remained vacant or contained only old, modest frame houses. A few rather unprepossessing apartment hotels (at

 

least, relative to the Dakota) were constructed in the early 1890s, among them the San Remo at 75th Street, designed in 1890 by architect Edward Angel 1.2 was described by Moses King in his Handbook as "an immense and imposing edifice, finely situated on the high ground of West 75th Street and facing on the lawns, woods and waters of Central Park. The rooms . . . are all in suites"; and more recently as "a ten-story, high Victorian pile, a mixture of Gothic and Romanesque details . . . unremarkable from an architectural standpoint except for the steep pyramidal towers at its corners."

 

Among the other apartment hotels on the avenue, were the Beresford at 81st Street, the Majestic (architect Alfred Zucker) just south of the Dakota, both erected in the early 1890s, and the El Dorado at 90th Street of 1901. These have all been replaced by their towered namesakes of the late 1920s and early '30s, but they had already been architecturally superceded by grand apartments houses of the early 1900s—such as the Prasada (1904) at 65th Street, the Langham (1905) at 73rd Street, the Kenilworth (1908) at 75th Street. This phase in Central Park West's development was interrupted by World War I, when construction ground to a halt. The second major phase of development began with the great prosperity of the '20s producing the Art Deco towered buildings, and Roth's Beresford and San Remo Apartments which now define the skyline.

 

The 1920s provided a generation of aspiring immigrants with the opportunity to move up in the world, both economically and geographically. Many Jewish immigrants, refugees from Csarist pogroms, had achieved prosperity in New York by the late 1920s, and looked from the Lower East Side and the Boroughs to the Upper West Side as a cultural and architectural haven. By the mid-1930s more than half the residents of the Upper West Side from 72nd to 96th Streets were Jewish, and more than a third of these families was headed by a parent born in Europe. Emery Roth was himself a Jewish immigrant of Horatio Algeresque stamina and optimism, a family man and Upper West Sider, although he arrived by a more circuitous route than most of his neighbors.

 

The Architect

 

Emery Roth was born in 1871 in the town or Galzecs, Hungary, then part of the Austro-Hungarian Empire. When he was thirteen the family's fortunes took a turn for the worse, and it was decided that young Emery, alone, would immigrate to America. Passing through Ellis Island, he continued on to Chicago where his success story began.

 

When still a teenager living a hand to mouth existence in Bloomington, Illinois, Roth determined to become an architect. He worked for both a local builder and a local architect. In 1889, having won a national-government sponsored contest, the Maize Competition—for which he drew a living room utilizing the corn plant as a decorative motif—Roth took his $100 prize money and set out for Kansas City. Apparently he could not find architectural employment there, but while he was still in Bloomington, had applied to join the office of Burnham & Root. Offered the job by mail. Roth moved on to Chicago and worked under Charles Atwood (who had succeeded John W. Root after his death in 1891.) Roth helped to prepare drawings for the celebrated Palace of Fine Arts. While at the fair, he met Richard Morris Hunt, the recognized dean of American architects, who offered to hire him if he ever came to New York. After the fair, with true to form optimism, Roth made his way to New York, where Hunt's casual offer was honored. Assigned to draft interior perspectives for The Breakers, the Newport mansion of Cornelius Vanderbilt, Roth came in contact with Ogden Codman, a noted architect, interior designer and socialite. In 1895 Roth went to work for Codman, where his decorative and planning abilities were sharpened.

 

By 1898 Roth believed himself ready for private practice. Two young architects, Theodore G. Stein and E. Yancy Cohen, after involved negotiations, sold Roth their architectural practice for $1000. As part of the agreement, Roth was entitled to represent himself as a partner in Stein, Cohen & Roth in order to capitalize on the good will of the existing firm. In fact, Roth was on his own.

 

Roth's first major commission was the Hotel Belleclaire of 1901-03 on upper Broadway, a designated New York City Landmark. While it was under construction Roth was approached by Leo and Alexander Bing, Manhattan real estate developers. The Bing brothers admired the Belleclaire and commissioned Roth to design a group of five-story apartment buildings in Washington Heights. This alliance inaugurated a lifelong association.

 

In the following years, Roth had several commissions, among them Bancroft Hall of 1910—a student housing facility for Columbia University, and a series of religious structures, including the Congregation Ahavith Achem of 1908 in Brooklyn and the First Reformed Hungarian Church of 1916 on East 69th Street in Manhattan.

 

The year 1918 was a traumatic one for Roth. He lost his vision in one eye, the result of glaucoma, and nearly died in the great influenza epidemic. But the prosperity of the 1920s was to carry him into a period of great achievement. After the hiatus in construction caused by the First World War, building was again undertaken. In New York City, a 1921 ordinance exempting new residential construction from real estate taxes for the next decade, opened the door to a building boom. The Bing brothers commissioned a series of apartment buildings and hotels from Roth, many of which Ruttenbaum aptly terras "fine background buildings," while two other developers, Samuel Minskoff and Harris H. Uris commissioned Roth to design a number of handsome medium height apartment houses which the architect dubbed "skyscratchers."

 

In 1926 Roth in association with Thomas Hastings, the surviving partner of the eminent firm of Carrere & Hastings, designed the Ritz Tower at Park Avenue and 57th Street, a 41-story apartment hotel In a neo-Renaissance style, its extreme height making it "a symbol of a new way to live for wealthy New Yorkers." After the Ritz Tower, Roth went on to design a host of luxury residential skyscrapers, among them the Oliver Cromwell Hotel on West 72nd Street (1928), the Beresford Apartments on Central Park West, and as a consultant to Margon & Holder, the Art Deco style El dorado Apartments also on Central Park West (1929-31, and a designated New York City Landmark). From the mid-1920s on, the signature of a major Roth apartment house was its tower(s). Initially designed to conceal water tanks, they evolved in the Beresford with its three towers into a major element of the design.

 

In the San Remo. among Roth's finest works, the towers are carried even further, becoming an integral component of this residential skyscraper. This fusing of the functional with the aesthetic was equally characteristic of his apartment plans. Roth's sons credit their father with the creation of the foyer plan, and if not the originator he was certainly a refiner of this type. Roth's best apartments seem effortlessly interlocked, wasteful corridor space reduced to a minimum, with spacious, well-lit rooms in their stead.

 

Roth's last great work was the Normandy Apartments on Riverside Drive of 1938-39 (a designated New York City Landmark), by which time his sons had joined the firm. The majority of his later buildings in concession to the Depression had smaller apartments and fewer amenities, while still maintaining high standards. Roth died in 1947, and his sons continued the firm, which has been prosperous and prolific.

 

The San Remo

 

In an advertisement of May 18, 1930, in the New York Times the San Remo was heralded as:

 

The Aristocrat of Central Park West Apartments Designed for You Built by the builders of the Beresford

 

Every detail of these sumptuous apartments has been carefully planned to make living in them the last word in luxury. Only private homes have ceilings as lofty as these and rooms as- spacious. Every chamber has its own colored tile bathroom and is well-supplied with deep closets. Many have dressing rooms too. The long galleries and living rooms with fireplaces offer splendid decorative possibilities. The kitchens have been fitted with the most modern appliances. Up in the towers are apartments such as New York has never before seen with windows on all four sides and views of Central Park, the Hudson, and Westchester. Other specially designed apartments have slate terraces overlooking the park.

 

Six to sixteen rooms, simplex and duplex apartments H.R.H. Construction Company 11

 

Contemporary writers essentially concurred with this euphoric description, and were impressed by the height of the building, the twin-towered silhouette, good plans and luxurious detailing. The New Yorker magazine (a publication which in 1930 seems, at least to modern eyes, to all but ignore the 1929 Crash) featured two articles on the San Remo, one by "Penthouse" [Marcia Clarke Davenport]. Davenport is impressed by the views, the size of the terraces and rooms, and "the remarkable sun and light everywhere." Perhaps a hint of the Depression can be detected in her interest in costs--"This is not one of the houses you use to illustrate that rents are lower on the West Side." An eighteen-room duplex was offered at $21,000 per year.

 

The second New Yorker contributor, "T-Square" [George S. Chappell] considers the San Remo in more strictly architectural terms and as a design by Roth "whose name must be inextricably associated with the development of this section" of Manhattan.

 

...the Italian baroque [is] skillfully adapted to modern conditions. Cornices are reduced to a minimum, becoming simply bandcourses, but such detail as is used is classic in derivation. The twin towers with their circular colonnades of Corinthian columns, crowned by bronze lanterns,

 

are fine in silhouette____ The proportions are

 

well-studied and the warm light brick used above the limestone substructure give a delightful effect.

 

Chappell also praises the watertank coverings and the innovative window design with upper and lower movable transoms.

 

Despite its popular success, the San Remo fell prey to the pervasive economic mayhem of the 1930s. A full year after it had officially opened, nearly a third of its apartments remained vacant, and the Bank of the United States which held its $5 million mortgage had collapsed, its officers charged with recklessly "gambling" on the San Remo. In an

 

effort to attract tenants rents were reduced, and some of the larger apartments were subdivided. But after a succession of owners and bankruptcies, in 1940 the San Remo was sold along with the Beresford, which was experiencing similar financial woes, for a mere $25,000 over existing mortgages.

 

In its near sixty-year history, the San Remo has had numerous well-known and famous tenants, among them David Nemerov and his wife, owners of Russeks Stores, and parents of Howard Nemerov, poet and critic, and Diane Arbus, photographer, Eddie Cantor, the singer and comedian, and more recently, singer Barry Manilow, and actors Dustin Hoffman, Diane Keaton, Tony Randall and Mary Tyler Moore.

 

Architectural Sources and Style

 

The San Remo is a skyscraper which, in the conservative early twentieth-century tradition, applies an historical style to a contemporary form. Roth, who had a lifelong predilection for classicizing styles (although he used others), here turned to the Late Italian Renaissance for inspiration,,. Broken pediments, both curved and triangular, cartouches, and boldly scaled pilasters and columns with composite capitals, and overlapping architectural elements—all hallmarks of the Late Italian Renaissance—are the components of the San Remo's detailing. Ruttenbaum has noted similarities in the crowning temples of the San Remo with the ancient Greek choragic monument of Lysicrates, which Roth had studied in his youth at the Chicago exposition. Certainly, there are parallels, especially in the proportions, but perhaps equally important are such Late Renaissance structures as Bramante's celebrated Tempietto in Rome, or—in terms of placement as much as form—Michelangelo's lantern atop St. Peter's dome.

 

Much closer to home are such general prototypes as McKim, Mead & White's Municipal Building of 1909-13, a skyscraper topped by a temple and designed in a neo-classical style.

 

Truly tall skyscrapers, rather than the "skyscratchers" of Roth's terminology, up until the 1920s had been almost exclusively erected as commercial structures. Roth's first very tall apartment building, the 41-story Ritz Tower of 1926, had been erected as an apartment hotel, for which less stringent building code requirements applied than for apartment houses. The Ritz Tower was exactly what the name implied—one preliminary scheme even called for a lantern clearly derived from the tower of the Florentine Palazzo Vecchio. In residential terms, this was a new building type, one which reached a fuller expression in the San Remo.

 

In early 1929, a new Multiple Dwelling Act was passed, allowing apartment houses of large ground area greater height and the use of towers. The San Remo, the first of the vast twin-towered West Side apartments, was designed in response to these new stipulations. An innovative design, based on Roth's experience with single-towered structures, it was quickly emulated: yet the sheer size and height of the San Remo apparently struck others as fundamentally "modern." The Century Apartments and the Majestic Apartments are exercises in the contemporary Art Deco style. Even the Normandy, Roth's own last great building combines elements of the Style Moderne with neo-Italian Renaissance motifs. Yet, as the architectural critic, Paul Goldberger (himself a resident of the San Remo) has remarked, "Roth's greatest gift was his ability to adapt Renaissance and classical details to modern building forms." 21

 

Description

 

The San Remo Apartments occupy the Central Park West blockfront from 74th to 75th Streets. A residential skyscraper, the main block of the building is 17 stories in height, with terraced setbacks from the 14th to 17th stories. Two symmetrical towers, each ten stories in height surmounted by elaborate suprastructures culminating in circular temples with lanterns give the building its dramatic profile. The building is executed in light brick. The first three stories are in rusticated limestone, lightly vermiculated at the first two stories, with smooth lower relief at the third. The facade is 26 bays wide, with two main entryways. The southern elevation is 19 bays wide, and the northern is 16. {The southern elevation is 180 feet in length, the northern, 150.) Each has a single main entrance. (There are four office entrances on the Central Park West facade, two on the south elevation, and three on the north. The towers are five bays wide on the facade and side elevations.

 

The rear, western elevation...which owing to its height above the side street rowhouses, is largely visible is executed in the same light brick, and is ranged around a T-shaped courtyard. The towers have terraced rear extensions. A large chimney abuts the north tower.

 

The facade and side elevations are articulated above the three-story base by shallow brick pilasters and slight projections signalized as pavilions by the Renaissance detailing at the upper stories. The facade of the main block of the building has a basic vertical arrangement of bays as: 1-1-1-6-1-6-1-6-1-1-1. At the terrace levels the central six bays and outermost three bays function as true pavilions between the setbacks. The towers have massive, pier-like enframements at the corners. Cornices are effectively and sparingly used to accentuate the upper stories of the main block of the building, the upper stories of the towers, and the suprastructures.

 

Architectural detailing, executed in stone, terra cotta and metal, is Late Italian Renaissance in character, and highlights entrances and window configurations at the upper stories. Balustrades, pilasters, engaged columns, broken pediments, both circular and triangular, garlands, urns, cartouches, scrolls, consoles and roundels are employed. The detail is executed in limestone up to the fourth story and in terra cotta above. The terraces have either terra-cotta balustrades or metal railings. The lantern is of copper. (All such detailing is described below.)

 

Detailing

 

Fenestration:

 

The windows are uniformly treated on the designed elevations, with metal casements featuring movable transoms above and below the principal windows. The upper transom swings out, the lower transom (or hopper) swings in. The central large windows open outward in the conventional manner. The windows have six panes (2 over 2 over 2). This innovative design was intended to facilitate the regulation of temperature and air circulation. There are some variations in width which reflect interior spaces (living rooms, bedrooms etc.) but the basic configuration remains the same, except in the second-story windows above the Central Park West entrances, and at the uppermost stories of the facade central pavilion, which are tripartite with nine panes of glass (3 over 3 over 3). On the rear elevation the windows are more varied in their treatment, with single double, triple and double leaf casement windows, some of which do not have the lower transom. A few windows have been altered, most notably on the rear tower elevations.

 

Main Entrances:

 

Facade [Central Park West] (two, symmetrically located at the 6-7th bays and 20-21st bays).

 

A broken triangular pediment surmounts the double doors , executed in bronze and glass with paneled, solid bronze transoms. The doors are each divided into three parts, with square panels ornamented by bronze medallions and bordering acanthus leaver set in a rectilinear bronze grillework. Metal and glass lanterns flank the doorway. A double-height limestone enframement surrounds the doorway and second-story tripartite window, and is composed of flanking pilasters with composite capitals , with reliefs depicting classical urns above, and supporting a dentiled curved, broken pediment. At the center of the pediment is a large scrolled cartouche draped by a garland which is looped over a rosette at each side. The doorways have sheltering canopies on bronze supports.

 

North [75 St.] and south [74th St.] elevations (one, located in the 13th bay, north side, and in the 11th bay, south side).

 

Both have deep reveals and limestone enframements with a surmounting console table on console-like supports with a central scrolled cartouche. The single bronze and glass doors follow the same design as those on the facade and have transoms with an octagonal panel with central medallion and acanthus leaves. Lanterns flank the doorways.

 

Office Entrances:

 

Facade [Central Park West] (four, symmetrically located at the 3rd, 10th, 17th and 24th bays).

 

These have limestone enframements and surmounting entablatures with scrolled ornamental keystones. The single doors are of bronze with a glazed upper panel and transom.

 

North elevation [75th St.] (three, at the 4th, 8th, and 15th bays).

 

These are detailed like those on the facade.

 

South elevation [74th St.] (two, at the 6th and 14th bays).

 

Set within deep reveals and enframed by the rusticated walls, each has a bronze door with a glazed upper panel and transom.

 

Service Entrances:

 

North [75th St.] and south [74th St.] elevations, (two, located at the rear of each elevation).

 

A rusticated wall which follows the design of the building walls and extends to the second story contains an arched doorway with a large keystone and is surmounted by a paneled overdoor. A decorative metal gate with a panel reading "Service" fills the archway. At the south elevation, a metal railing atop a brick wall extends westward along the property line.

 

Third Story Window Enframements:

 

Facade [Central Park West], north [75th St. ] and south [74th St.] elevations, (four, each set at the second bay from the Central Park West corners).

 

The windows have limestone relief enframements with side elements in the shape of a console in profile, and rosettes. .. . .

 

Fourth Story Window Enframements:

 

Facade [Central Park West] (two, symmetrically placed, 5-8th bays and 19-22nd bays).

 

A balustraded balcony set upon four large ornamented console brackets extends for four bays. The central two bays have a limestone enframement and are separated by a smooth limestone panel. Flanking pilasters support an entablature upon which a triangular broken pediment is superimposed. At the center is a scrolled escutcheon with a garland and ornamental tablet.

 

Facade [Central Park West], north [75th St.] and south [74th St.] elevations, (four, each set at the second bay from the Central Park West corners).

 

Each has an entablature with a superimposed triangular pediment, both dentil led, and a central ornamented keystone flanked by plain stones. Pilasters and enframements surround the windows which also have a balustrade executed in high relief.

 

Fourth Story Cartouche:

 

Facade [Central Park West] (one, between the 13th and 14th bays).

 

A large scrolled cartouche, placed at the center of the facade, it has the completion date of the building 19—30 placed to each side.

 

Eleventh-Twelfth Story Window Enframements:

 

Facade [Central Park West] (two, symmetrically located at the 5-8th and 19-22nd bays).

 

A balustrade on Four console brackets, which visually echoes the fourth-story treatment below, extends across four bays. A double-height, two-bay wide central section is recessed, with flanking brick pilasters, in which the capitals are seemingly "overlapped" by the outer wall surface. Two embossed rosettes appear in the panel which is enframed by bandcourses between the 11th and 12th stories. Two additional embossed rosettes appear in the outer bays. A scrolled cartouche with garlands draped over rosettes, similar to those of the facade main entrances, surmount the composition.

 

Thirteenth to Fifteenth Story Window Enframements:

 

Facade (Central Park West], north [75 th St. ] and south [74 th St.] elevations, (four, each set at the second bay from the Central Park West corners).

 

Placed similarly to the window enframement of the fourth story, these three-story compositions also serve to accentuate and anchor the Central Park West corners of the building. In each,, ornamented console brackets at the 13th story level support a balustered balcony one bay wide. At the 13th story and balcony level, are bandcourses which continue along the walls, articulating the designed elevations. The 14th-story windows are surmounted by curved broken pediments and ornamented at the center by escutcheons. Garlands and floral motifs appear below the pediments, upon the window frames. The 15th-story windows are surmounted by a scrolled escutcheon. Double height brick pilasters with rosettes flank the windows and support a broken triangular pediment. Cartouches appear at the center. The band courses of the pilasters and broken pediments also continue along the wall surfaces and here help to define the three-bay wide corner pavilions. These pavilions are further defined by flanking brick pilasters with rosettes.

 

Thirteenth to Seventeenth Story Window Enframements:

 

Facade [Central Park West] (one, at the 12-13th bays).

 

This composition, which signalizes the central six-bay wide pavilion, reiterates many of the elements of the four corner compositions just described, although it is two bays wide, rather than one. Ornamented consoles at the 13th story support the 14th story balustered balcony. Instead of two windows there are single tripartite windows. The 14th and 15th story windows are detailed like those at the corners, but here the broken pediment enframing the carouche is curved rather than triangular. The composition continues to the 16th and 17th stories, which are also flanked by brick pilasters. The tripartite window at the 16th story is richly enframed with a central garlanded tablet, and a broken triangular pediment. At the 17th story is a central garlanded cartouche. The central pavilion has terminating brick pilasters with embossed rosettes like those of the corner pavilions.

 

Twenty-third Story Window Enframements:

 

Facade [Central Park West], north [75th St.] and south [74th St.] elevations, (four, set in the central bays).

 

These window, set mid way on the designed elevations of the towers, function as medallions on the relatively unadorned tower shafts. The windows have elaborate enframements with ornamental keystones and curved, broken pediments.

 

Twenty-sixth - Twenty-seventh Story Window Enframements:

 

Facade [Central Park West], north [75th St. ] and south [74th St. ] elevations, (four, set in the 2-4th bays).

 

Set between bandcourses and balustrade and pediment level, which continue on the wall surfaces of the towers, are these three boldly scaled three-bay wide compositions. The central bay has a projecting balustrade and above, double-height engaged columns on brackets, with foliate capitals. These columns enframe the two windows and support a curved broken pediment. At the center of the pediment is a large cartouche. The side bays have balustrades and above, double-height pilasters on podia, with foliate capitals. These pilasters flank the two windows and support triangular broken pediments.

 

Suprastructure Window Enframements:

 

Facade [Central Park West], north [75th St.] and south [74th St.] elevations and the two inner faces of the towers (six, set at the second story of the suprastructure and in the penthouses).

 

These double-height compositions each include a framed window with flanking brick pilasters with embossed rosettes at capital-level. Above the window is a broken triangular pediment and a central escutcheon. Six small penthouses with semi-circular roofs have their facades placed above the pediments. The windows of these are curved at top and bottom and elaborately enframed and have metal grilles. They are each flanked by console brackets which support the curved pediment of the penthouse.

 

Temples:

 

North and south towers, (two, located at the top of the building).

 

Above the suprastructure each tower is surmounted by a circular temple of brick and terra cotta, set upon a base articulated by boldly scaled console brackets on eight buttressing pedestals. Large urns, draped with garlands, crown each pedestal and the intervening walls are ornamented with scrolled cartouches beneath balustrades. The temples, set on simple brick podia, are encircled by colonnades of smooth columns with foliate capitals. These support plain dentil led friezes beneath balustrades. Above on each tower is a circular base with copestones, which supports the crowing element — a fenestrated and electrified copper lantern, above elongated foliate scrolled consoles. (The temples and lanterns have recently been restored.)

 

- From the 1987 NYCLPC Landmark Designation Report

After months of speculation, Warner Bros. and DC Comics’ cast for the soon-to-shoot SUICIDE SQUAD has finally been confirmed. The super villain smack down, described as “THE DIRTY DOZEN on steroids,” will shoot in Toronto between April and September 2015 and below are the...

 

bit.ly/1AddjxL

After some speculation, the Spanish-born political scientist Alejandro A. Guerrero announced his candidacy for the 2008 elections.

  

FIRST 100-DAYS MEASURES

=======================

 

1) The Congress façade will be painted in Orange

 

2) "No Squirrel Left Behind" Initiative. Every squirrel deserves a nut

 

3) Trans-fat will be inoculated on green peas, to make them tastier

 

4) Abolition of Fahrenheit system and the ounces system. Those systems will be replaced by: "Warmer" /"colder" or "a lot" / "a bit", respectively

 

5) More cookies in every office.

 

6) Abolition of Starbucks. Traditional European cafés will be built across the nation. Minimum time in every café: 30 mins.

 

7) Green measures: abolition of paper glasses for coffee. Porcelain cups will be used, instead, just like in the rest-of-the-world.

 

8) Siesta time compulsory from 2.30 to 3.15. A glass of milk and a cookie may be consumed previous to this.

 

9) Wages will be indexed with the tidal cycle of the seas.

 

10) Fox will be nationalized and substituted by Youtube.

 

You can send your contributions to the National Bureau for Supporting Dadaism in America (NBSDA)

Upper West Side, Manhattan, New York City, New York, United States

 

Built in 1900-01, the 294 Riverside Drive House is a rare survivor which exemplifies the character of Riverside Drive from the time when it was developed with many luxurious single-family residences. Located between West 101st Street and 102nd Street, today it is one of the very few remaining houses on the thoroughfare along Riverside Park which was commissioned by a particular client rather than built on speculation.

 

The house was designed in the then popular Beaux-Arts style by the distinguished architectural firm of Schickel & Ditmars, and was built for William Baumgarten who had been, from 1881 to 1891, the head of the firm of Herter Brothers which executed some of the most important interior design work being done in New York City at that time. Baumgarten had successfully established a firm under his own name, William Baumgarten & Company, at the time he built this house, and had a long-standing professional association with the notable architect William Schickel.

 

The most striking features of the facade of 294 Riverside Drive — the orderly, asymmetrical arrangement, the finely carved limestone detailing, the graceful Ionic portico, the slate mansard roof, the elaborate dormers, and the ornate ironwork — eloquently express the richness embodied in the Beaux-Arts style.

 

The Development of Riverside Drive

 

The Upper West Side, known as Bloomingdale prior to its urbanization, remained largely undeveloped until the 1880s. In the early eighteenth century, Bloomingdale Road (later renamed the Boulevard and finally Broadway in 1898) was opened through rural Bloomingdale and provided the northern route out of the city which was then concentrated in the southern tip of Manhattan. The Upper West Side was included in the Randel Survey of 1811 (known as the Commissioner's Map) which established a uniform grid of avenues and cross streets in Manhattan as far north as 155th Street, although years elapsed before streets on the Upper West Side were actually laid out, some as late as the 1870s and 1880s, and the land was subdivided into building lots.

 

Improved public transportation to the area contributed to the growth and sustained development of the Upper West Side, particularly the completion In 1879 of the Elevated Railway on Ninth Avenue (renamed Columbus Avenue in 1890). However, the biggest boost to the development of the West End (the area west of Broadway) was the creation of Riverside Drive and Park (a designated New York City Scenic Landmark).

 

The presence of the park and drive was an important factor in making this area desirable for high-quality residential development.

 

In 1865 the first proposal for converting the land on the Upper West Side along the eastern shore of the Hudson River into an ornamental park had been presented by Park Commissioner William R. Martin.

 

The purchase of the park site and initial plans were approved in 1866. The drive, as proposed at this time, was to be a straight 100-foot wide road; this plan was impractical, however, due to the existing topography.

 

Hired by the Commissioners in 1873, Frederick law Olmsted (1822-1903), already distinguished by his role with Calvert Vaux (1824-1895) in the successful design for Central Park, proposed an alternate scheme. Olmsted's design for Riverside Park and Drive took into consideration the pre-existing topography, landscape possibilities, and views. He designed a drive that would be adapted to the topographic features, would be amenable for horses and pleasure driving, would provide shaded walks for pedestrians, and would also allow easy access to and scenic vistas from the real estate bordering it on the east.

 

Olmsted's plan was adopted by the Commissioners but the park was not executed under his supervision; it was actually developed between 1875 and 1900 by other designers including Vaux, Samuel Parsons, and Julius Munckwitz, who did not adhere to Olmsted's original scheme in its entirety. The Drive, from West 72nd Street to approximately 129th Street, where it is effectively terminated by the viaduct and the Manhattanville fault, has a particularly strong character derived from its curves that break with the regular street grid and its location overlooking the park and the Hudson River.

 

By the fall of 1879, work was completed between 72nd and 85th Streets and Riverside Avenue (as it was called until 1908) was opened to the public in 1880.5 The numerous and exceptional advantages of the location, namely, its situation on a plateau, its "advantages of pure air and beautiful surroundings, glimpses of New Jersey hills . . . and, the nearness of parks," assisted in making the area along Riverside Drive prime real estate, deserving of the highest character of residential development.

 

By 1885 the Upper West Side had emerged as the area in the city experiencing the most intense real estate speculation. The expectation that the blocks along Riverside Drive and West End Avenue would be lined with mansions kept the value of these lots, as well as adjacent land, consistently higher and developers were willing to wait to realize profits from the potentially valuable sites.

 

The initial development along Riverside Drive mostly took the form of single-family town houses and rowhouses, although luxury apartment buildings, as they gained in popularity toward the turn of the century, also appeared. Most of the single-family residences on the Upper West Side were speculatively-built rowhouses; along West End Avenue and Riverside Drive the houses tended to be larger and more elegant than those on the side streets. Architect-developer Clarence True, in particular, was largely responsible for the promotion of lower Riverside Drive as an attractive residential thoroughfare.

 

True characterized the drive as "the most ideal homesite in the western hemisphere - the Acropolis of the world's second city."

 

The speculative development of Riverside Drive in the 1890s by True and others provided a residential context for the new area and was an impetus for a wealthier class of homeowners — those who could afford more than speculatively-built houses — to commission noted architects to custom design town houses and mansions for them.

 

Of the roughly thirty freestanding mansions that were erected along Riverside Drive, today only two remain, the Rice Mansion at 170 Riverside Drive (1901-03, Herts & Tallant, a designated New York City Landmark), and the Schinasi Residence at 351 Riverside Drive (1907-09, William B. Tuthill, also a designated New York City Landmark). Like Rice and Schinasi, William Baumgarten had achieved a level of success in his career that would allow him the luxury of an individually-designed residence by a prominent architect.

 

A self-made businessman in the field of interior design, Baumgarten was a professional peer of architect William Schickel; as a client, Baumgarten had not only the financial means, but also the aesthetic sensitivity to have Schickel design a house that would meet his personal specifications. Most of the single-family houses built along Riverside Drive — only a few of which, like Baumgarten's, were custom built — have been replaced by apartment buildings.

 

The Client: William Baumgarten

 

Born in Wolfenbuttel, Germany, in 1845, William Baumgarten was the son of a master cabinet-maker. After studying engineering and immediately before he was to serve in the army, he left for America in 1865. In New York he met Theodore Steinway, the piano manufacturer, and through him he became associated with the furniture and decorating company of J. Ziegler & Co. For the next five years he assisted in that firm's design work and general business operations.

 

In 1870 Baumgarten met Christian Herter, the head of the famous New York furniture and interior decoration firm of Herter Brothers, and soon began assisting him. In the late-nineteenth century Herter Brothers executed some of the most important work in interior design being done in New York City. Among the architects with whom the firm collaborated was William Schickel, the architect who later designed Baumgarten's house.

 

Founded in 1865 by two Stuttgart-born brothers, Gustave and Christian Herter, the firm of Herter Brothers set the standard for elegance and fine craftsmanship in American interior decoration.

 

Furniture and even whole rooms, complete with woodwork, fixtures and fittings, textiles, mosaics, stained glass, decorative plasterwork, and carpets were designed for same of the grandest private residences and public interiors ever built in the United States.

 

Although the furnishings designed by Herter Brothers were often derived from a variety of historical styles, including Gothic, Renaissance, and Queen Anne, the firm is best known for its progressive Anglo-Japanese style, inaugurated at the 1876 Centennial Exposition in Philadelphia, which placed it at the forefront of the Aesthetic Movement in this country.

 

Herter Brothers was responsible for the interiors of residences for a number of the most prominent and wealthiest Americans of the time, including William H. Vanderbilt, Darius 0. Mills, J. Pierpont Morgan, Mark Hopkins, Josiah M. Fisk and numerous others.

 

After Christian Herter's retirement in 1881 Baumgarten succeeded him as the head of the firm and for ten years maintained the firm's unrivaled prestige. Other equally important interiors were then completed, including those of the William Rockefeller residence in Tarrytown, New York. Herter Brothers became a stock company in 1891.

 

At that point Baumgarten established William Baumgarten & Company, at 321 Fifth Avenue, with his younger brother Emile as his partner. The new firm was also very prestigious and successful and was patronized by a clientele similar to that of Herter Brothers. The year 1893 marked the highest achievement in Baumgarten's career. He established the making of Gobelin tapestries in this country by importing four French weavers.

 

Later over eighty weavers were employed in the creation of wall panels for the interiors of stately residences. Many years later Baumgarten's son erected a plaque on the site of the factory on Williamsbridge Road in the Bronx stating that it was the location where his father "wove the first tapestry in the United States." It was felt that the quality of these tapestries equaled those from the Gobelin works in Paris.

 

Baumgarten was married to Clara Frankel in New York on May 7, 1887. They had a daughter and three sons, two of whom, Robert and Paul, succeeded their father in the firm, which continued for many years. Later the company moved to 715 Fifth Avenue and established branches in Chicago and Paris. Baumgarten died on April 29, 1906, and the family sold the house at No. 294 Riverside Drive in 1914.

 

The Architects: Schickel & Ditmars

 

William Schickel (1850-1907) and Isaac Edward Ditmars (1850-1934) practiced together from 1896 until Schickel's death in 1907. Schickel, a German-born architect, immigrated to New York at the age of twenty. He received his American training in the office of Richard Morris Hunt which was one of the few places in the United States at that time where a young architect could receive an academic architectural education. Schickel worked for Hunt for about six months in the early 1870s, then entered the office of Henry Fernbach. In 1873, he established his own practice.

 

Throughout his career Schickel received the patronage of wealthy German immigrants, such as the Ottendorfers, for important commissions. He was especially prominent as an architect of commercial structures which are distinguished not only in their architectural quality but also in their innovative use of such materials as terra cotta and cast iron. A notable example of Schickel's commercial work is the Queen Anne style Century Building at 33 East 17th Street (1880-81, a designated New York City Landmark).

 

Schickel expanded his office in the 1880s and in 1887 formed the firm of William Schickel & Company with Isaac Ditmars and Hugo Kafka. Ditmars, born in Nova Scotia, had been associated with the New York architect John F. Miller before joining Schickel. He was a founder and past president of the Brooklyn Chapter of the American Institute of Architects and was nominated a Fellow in 1895. Ditmars was responsible for the business operations of the firm, while Schickel was the principal designer.

 

As early as 1882, Schickel and Baumgarten had established a professional association that would last for many years. In 1883, Schickel carried out alterations to the Herter Brothers showroom, then located at 154 Fifth Avenue. later, when Baumgarten began his own business, Schickel was commissioned to renovate the William Baumgarten & Company showroom at 321 Fifth Avenue.

 

Schickel's firm designed major department stores now within the Ladies Mile Historic District, including two cast-iron fronted buildings, Ehrich Brothers (1889) and a major addition to Fernbach's 1878 design for Stern Brothers (1892). Herter Brothers supplied the partitions and fixtures for the Ehrich Brothers store and William Baumgarten & Company provided millinery fixtures for Stern Brothers.

 

The office of William Schickel & Company was in a Neo-Renaissance style store and office building designed by the firm at 109-111 Fifth Avenue, also within the ladies Mile Historic District.

 

Kafka left the firm after a short time to practice on his own. The firm, then Schickel & Ditmars, remained active until 1907. Among its works this partnership designed buildings for the Lenox Hill Hospital, St. Vincent's Hospital in 1900, several impressive Roman Catholic churches, the Ehret Mausoleum in Woodlawn Cemetery in 1907, and five commercial buildings now within the ladies Mile Historic District.

 

The firm's work from the turn of the century is characterized by the use of the Neo-Renaissance and Beaux-Arts styles, as evidenced in the John D. Crimmins House (1897-98), 40 East 68th Street (in the Upper East Side Historic District) and Baumgarten's house, built in 1900-01.

 

Baumgarten's professional relationship with Schickel extended to the architect's residential commissions, for which first Herter Brothers and then William Baumgarten & Company received numerous contracts to carry out interior work that included cabinetry, furniture, wall coverings, and decorations.

 

Among the contracts received by Herter Brothers were the Robert L. Stuart House (1882, demolished) at Fifth Avenue and 57th Street; the Adolf Kuttroff House (1883) on 69th Street between Lexington and Third Avenues; the first of two houses for Isaac Stern of Stern Brothers (1884-85, 835 Madison Avenue, in the Upper East Side Historic District) ; three houses commissioned by Max Nathan (1886-87) on the south side of East 72nd Street between Park and Madison Avenues; and the Peter Doelger House (1887-89, demolished) at Riverside Drive and 100th Street. William Baumgarten & Company carried out varnishing, painting, wallpapering, and decorating in an extension to the Nathan House on East 72nd Street (1891); provided cabinetwork and wall coverings for an alteration to the W. Caspary House (1891-92) at 19 East 71st Street; and designed interior woodwork and furnishings for the second house for Isaac Stern (1893-95) at 858 Fifth Avenue.

 

Schickel & Company also designed a Renaissance Revival style rowhouse at 121 West 79th Street for Hugo Jaeckel (1891-92, now within the Upper West Side/Central Park West Historic District), a commission for which William Baumgarten & Company was contracted to do mantels, mirrors, and a sideboard.

 

Design and Construction

 

The site of the No. 294 Riverside Drive House, at Riverside Drive between West 101st and 102nd Streets, was originally part of the George Dyckman Farm and had been undeveloped until construction began in October of 1900. ^ The house was completed in September of the following year.

 

Designed with an American basement plan, the house has a low stoop. This type of stoop and its related interior planning features were popularized in the 1890s by the architect Clarence True, although this scheme is said to have been introduced at least a decade earlier but not widely adopted.

 

The Beaux-Arts style design of the facade reflects the popularity of classically-inspired academic architecture following the influential 1893 World's Columbian Exposition in Chicago. Based on the principles of the Ecole des Beaux-Arts in Paris, this style was advocated by the increasing number of Americans who had studied at the Ecole, the era's premiere school of architecture; over 350 of them had enrolled between 1890 and 1910.

 

That generation of American architects shifted their attention toward interpretations of Renaissance and Baroque prototypes for inspiration for their designs. Leading practitioners of this style such as McKim, Mead & White and Richard Morris Hunt — with whom Schickel had trained — had a great impact on the design of residential architecture during this period through their commissions for mansions for the wealthy.

 

More than any other style, with the possible exception of Chateauesque, this style expressed the tastes and values of America's upper class at the turn of the century.

 

The design of No. 294 Riverside Drive, with its ornate ironwork, finely carved limestone, graceful Ionic portico, and mansard roof with elaborate dormers, evokes the affluence and prestige of the client.

 

Description

 

The twenty-five foot wide, asymmetrically organized facade of the 294 Riverside Drive House, located on the east side of Riverside Drive between 101st and 102nd Streets, is all that is visible of the building from the street. The building extends back into the block 102 feet and is nearly eighty-three feet high. Faced in limestone, the four-and-a-half-story house has a slate mansard roof.

 

The house is of the American basement type with the entrance slightly above the street level. Two bays wide, the house's southern bay projects forward and curves on the northern edge. The entrance portico on the north, reached by four sandstone steps, is formed by Ionic columns (now stuccoed) which are surmounted by a balcony with a wide decorative wrought-iron railing extending the width of the facade. The original wood double doors with oculus windows and their original hardware are extant.

 

The balcony is supported at the southern bay by carved limestone consoles above a segmentally-arched window opening with a vermiculated keystone and casement sash. It is fronted by its original ornate wrought-iron grille with intricate, naturalistic forms. At street level is an original wrought-iron areaway fence and gate leading to a basement entrance with an original iron grille, flanked by a window with a non-historic grille.

 

The two French windows at the second story balcony level are original (with recent storm sash/screens) and their openings have carved scrolled keystones. The transom to the south has a rectangular window cut into it at a later date. Paneled spandrels separate the second and third stories. The third story has segmentally-arched openings. The casement windows are original on the north (with one altered panel), but white aluminum multipane replacements exist on the south.

 

At the fourth story, decorative wrought-iron balconies underscore tall openings with scrolled keystones. The balconies are supported by scrolled consoles flanking ornate cartouches. The French doors and transoms are brown aluminum replacements. A pulvinated laurel frieze and cartouches with pendants underscore the modillioned cornice, broken at the south by an ornate, round-arched dormer decorated with laurel swags and a cartouche.

 

This dormer has a double-hung one-over-one aluminum sash window. At the north, the mansard roof is pierced by a dormer.

 

Subsequent History

 

The 294 Riverside Drive House was occupied by the Baumgarten family until it was sold to Emery L. Ferris in 1914. Ferris, who was a real estate lawyer, sold the home to Julia J. Cohen in May of 1940. In August of 1940 the house was converted to a multiple dwelling. Few alterations have occurred on the exterior and it remains largely intact.

 

- From the 1991 NYCLPC Landmark Designation Report

Varanasi, also known as Benares, or Kashi is an Indian city on the banks of the Ganga in Uttar Pradesh, 320 kilometres south-east of the state capital, Lucknow. It is the holiest of the seven sacred cities (Sapta Puri) in Hinduism, and Jainism, and played an important role in the development of Buddhism. Some Hindus believe that death at Varanasi brings salvation. It is one of the oldest continuously inhabited cities in the world. Varanasi is also known as the favourite city of the Hindu deity Lord Shiva as it has been mentioned in the Rigveda that this city in older times was known as Kashi or "Shiv ki Nagri".

 

The Kashi Naresh (Maharaja of Kashi) is the chief cultural patron of Varanasi, and an essential part of all religious celebrations. The culture of Varanasi is closely associated with the Ganges. The city has been a cultural centre of North India for several thousand years, and has a history that is older than most of the major world religions. The Benares Gharana form of Hindustani classical music was developed in Varanasi, and many prominent Indian philosophers, poets, writers, and musicians live or have lived in Varanasi. Gautama Buddha gave his first sermon at Sarnath, located near Varanasi.

 

Varanasi is the spiritual capital of India. It is often referred to as "the holy city of India", "the religious capital of India", "the city of Shiva", and "the city of learning". Scholarly books have been written in the city, including the Ramcharitmanas of Tulsidas. Today, there is a temple of his namesake in the city, the Tulsi Manas Mandir. The current temples and religious institutions in the city are dated to the 18th century. One of the largest residential universities of Asia, the Banaras Hindu University (BHU), is located here.

 

ETYMOLOGY

The name Varanasi possibly originates from the names of the two rivers: Varuna, still flowing in Varanasi, and Asi, a small stream near Assi Ghat. The old city does lie on the north shores of Ganges River bounded by its two tributaries Varuna and Asi. Another speculation is that the city derives its name from the river Varuna, which was called Varanasi in olden times.[11] This is generally disregarded by historians. Through the ages, Varanasi has been known by many names including Kāśī or Kashi (used by pilgrims dating from Buddha's days), Kāśikā (the shining one), Avimukta ("never forsaken" by Shiva), Ānandavana (the forest of bliss), and Rudravāsa (the place where Rudra/Śiva resides).

 

In the Rigveda, the city is referred to as Kāśī or Kashi, the luminous city as an eminent seat of learning. The name Kāśī is also mentioned in the Skanda Purana. In one verse, Shiva says, "The three worlds form one city of mine, and Kāśī is my royal palace therein." The name Kashi may be translated as "City of Light".

 

HISTORY

According to legend, Varanasi was founded by the God Shiva. The Pandavas, the heroes of the Hindu epic Mahabharata are also stated to have visited the city in search of Shiva to atone for their sins of fratricide and Brāhmanahatya that they had committed during the climactic Kurukshetra war. It is regarded as one of seven holy cities which can provide Moksha:

 

The earliest known archaeological evidence suggests that settlement around Varanasi in the Ganga valley (the seat of Vedic religion and philosophy) began in the 11th or 12th century BC, placing it among the world's oldest continually inhabited cities. These archaeological remains suggest that the Varanasi area was populated by Vedic people. However, the Atharvaveda (the oldest known text referencing the city), which dates to approximately the same period, suggests that the area was populated by indigenous tribes. It is possible that archaeological evidence of these previous inhabitants has yet to be discovered. Recent excavations at Aktha and Ramnagar, two sites very near to Varanasi, show them to be from 1800 BC, suggesting Varanasi started to be inhabited by that time too. Varanasi was also home to Parshva, the 23rd Jain Tirthankara and the earliest Tirthankara accepted as a historical figure in the 8th century BC.

 

Varanasi grew as an important industrial centre, famous for its muslin and silk fabrics, perfumes, ivory works, and sculpture. During the time of Gautama Buddha (born circa 567 BC), Varanasi was the capital of the Kingdom of Kashi. Buddha is believed to have founded Buddhism here around 528 BC when he gave his first sermon, "Turning the Wheel of Law", at nearby Sarnath. The celebrated Chinese traveller Xuanzang, who visited the city around 635 AD, attested that the city was a centre of religious and artistic activities, and that it extended for about 5 kilometres along the western bank of the Ganges. When Xuanzang, also known as Hiuen Tsiang, visited Varanasi in the 7th century, he named it "Polonisse" and wrote that the city had some 30 temples with about 30 monks. The city's religious importance continued to grow in the 8th century, when Adi Shankara established the worship of Shiva as an official sect of Varanasi.

 

In ancient times, Varanasi was connected by a road starting from Taxila and ending at Pataliputra during the Mauryan Empire. In 1194, the city succumbed to Turkish Muslim rule under Qutb-ud-din Aibak, who ordered the destruction of some one thousand temples in the city. The city went into decline over some three centuries of Muslim occupation, although new temples were erected in the 13th century after the Afghan invasion. Feroz Shah ordered further destruction of Hindu temples in the Varanasi area in 1376. The Afghan ruler Sikander Lodi continued the suppression of Hinduism in the city and destroyed most of the remaining older temples in 1496. Despite the Muslim rule, Varanasi remained the centre of activity for intellectuals and theologians during the Middle Ages, which further contributed to its reputation as a cultural centre of religion and education. Several major figures of the Bhakti movement were born in Varanasi, including Kabir who was born here in 1389 and hailed as "the most outstanding of the saint-poets of Bhakti cult (devotion) and mysticism of 15th-Century India"; and Ravidas, a 15th-century socio-religious reformer, mystic, poet, traveller, and spiritual figure, who was born and lived in the city and employed in the tannery industry. Similarly, numerous eminent scholars and preachers visited the city from across India and south Asia. Guru Nanak Dev visited Varanasi for Shivratri in 1507, a trip that played a large role in the founding of Sikhism.

 

In the 16th century, Varanasi experienced a cultural revival under the Muslim Mughal emperor Akbar who invested in the city, and built two large temples dedicated to Shiva and Vishnu. The Raja of Poona established the Annapurnamandir and the 200 metres Akbari Bridge was also completed during this period. The earliest tourists began arriving in the city during the 16th century. In 1665, the French traveller Jean Baptiste Tavernier described the architectural beauty of the Vindu Madhava temple on the side of the Ganges. The road infrastructure was also improved during this period and extended from Kolkata to Peshawar by Emperor Sher Shah Suri; later during the British Raj it came to be known as the famous Grand Trunk Road. In 1656, emperor Aurangzeb ordered the destruction of many temples and the building of mosques, causing the city to experience a temporary setback. However, after Aurangazeb's death, most of India was ruled by a confederacy of pro-Hindu kings. Much of modern Varanasi was built during this time by the Rajput and Maratha kings, especially during the 18th century, and most of the important buildings in the city today date to this period. The kings continued to be important through much of the British rule (1775–1947 AD), including the Maharaja of Benares, or Kashi Naresh. The kingdom of Benares was given official status by the Mughals in 1737, and continued as a dynasty-governed area until Indian independence in 1947, during the reign of Dr. Vibhuti Narayan Singh. In the 18th century, Muhammad Shah ordered the construction of an observatory on the Ganges, attached to Man Mandir Ghat, designed to discover imperfections in the calendar in order to revise existing astronomical tables. Tourism in the city began to flourish in the 18th century. In 1791, under the rule of the British Governor-General Warren Hastings, Jonathan Duncan founded a Sanskrit College in Varanasi. In 1867, the establishment of the Varanasi Municipal Board led to significant improvements in the city.

 

In 1897, Mark Twain, the renowned Indophile, said of Varanasi, "Benares is older than history, older than tradition, older even than legend, and looks twice as old as all of them put together." In 1910, the British made Varanasi a new Indian state, with Ramanagar as its headquarters but with no jurisdiction over the city of Varanasi itself. Kashi Naresh still resides in the Ramnagar Fort which is situated to the east of Varanasi, across the Ganges. Ramnagar Fort and its museum are the repository of the history of the kings of Varanasi. Since the 18th century, the fort has been the home of Kashi Naresh, deeply revered by the local people. He is the religious head and some devout inhabitants consider him to be the incarnation of Shiva. He is also the chief cultural patron and an essential part of all religious celebrations.

 

A massacre by British troops, of the Indian troops stationed here and of the population of the city, took place during the early stages of the Indian Rebellion of 1857. Annie Besant worked in Varanasi to promote theosophy and founded the Central Hindu College which later became a foundation for the creation of Banaras Hindu University as a secular university in 1916. Her purpose in founding the Central Hindu College in Varanasi was that she "wanted to bring men of all religions together under the ideal of brotherhood in order to promote Indian cultural values and to remove ill-will among different sections of the Indian population."

 

Varanasi was ceded to the Union of India on 15 October 1948. After the death of Dr. Vibhuti Narayan Singh in 2000, his son Anant Narayan Singh became the figurehead king, responsible for upholding the traditional duties of a Kashi Naresh.

 

MAIN SIGHTS

Varanasi's "Old City", the quarter near the banks of the Ganga river, has crowded narrow winding lanes flanked by road-side shops and scores of Hindu temples. As atmospheric as it is confusing, Varanasi's labyrinthine Old City has a rich culture, attracting many travellers and tourists. The main residential areas of Varanasi (especially for the middle and upper classes) are situated in regions far from the ghats; they are more spacious and less polluted.

 

Museums in and around Varanasi include Jantar Mantar, Sarnath Museum, Bharat Kala Bhawan and Ramnagar Fort.

 

JANTAR MANTAR

The Jantar Mantar observatory (1737) is located above the ghats on the Ganges, much above the high water level in the Ganges next to the Manmandir Ghat, near to Dasaswamedh Ghat and adjoining the palace of Raja Jai Singh of Jaipur. Compared to the observatories at Jaipur and Delhi, it is less well equipped but has a unique equatorial sundial which is functional and allows measurements to be monitored and recorded by one person.

 

RAMNAGAR FORT

The Ramnagar Fort located near the Ganges River on its eastern bank, opposite to the Tulsi Ghat, was built in the 18th century by Kashi Naresh Raja Balwant Singh with creamy chunar sandstone. It is in a typically Mughal style of architecture with carved balconies, open courtyards, and scenic pavilions. At present the fort is not in good repair. The fort and its museum are the repository of the history of the kings of Benares. It has been the home of the Kashi Naresh since the 18th century. The current king and the resident of the fort is Anant Narayan Singh who is also known as the Maharaja of Varanasi even though this royal title has been abolished since 1971. Labeled "an eccentric museum", it has a rare collection of American vintage cars, sedan chairs (bejeweled), an impressive weaponry hall and a rare astrological clock. In addition, manuscripts, especially religious writings, are housed in the Saraswati Bhawan. Also included is a precious handwritten manuscript by Goswami Tulsidas. Many books illustrated in the Mughal miniature style, with beautifully designed covers are also part of the collections. Because of its scenic location on the banks of the Ganges, it is frequently used as an outdoor shooting location for films. The film titled Banaras is one of the popular movies shot here. However, only a part of the fort is open for public viewing as the rest of the area is the residence of the Kashi Naresh and his family. It is 14 kilometres from Varanasi.

 

GHATS

Ghats are embankments made in steps of stone slabs along the river bank where pilgrims perform ritual ablutions. Ghats in Varanasi are an integral complement to the concept of divinity represented in physical, metaphysical and supernatural elements. All the ghats are locations on "the divine cosmic road", indicative of "its manifest transcendental dimension" Varanasi has at least 84 ghats. Steps in the ghats lead to the banks of River Ganges, including the Dashashwamedh Ghat, the Manikarnika Ghat, the Panchganga Ghat and the Harishchandra Ghat (where Hindus cremate their dead). Many ghats are associated with legends and several are now privately owned.

 

Many of the ghats were built when the city was under Maratha control. Marathas, Shindes (Scindias), Holkars, Bhonsles, and Peshwas stand out as patrons of present-day Varanasi. Most of the ghats are bathing ghats, while others are used as cremation sites. A morning boat ride on the Ganges across the ghats is a popular visitor attraction. The extensive stretches of ghats enhance the river front with a multitude of shrines, temples and palaces built "tier on tier above the water’s edge".

 

The Dashashwamedh Ghat is the main and probably the oldest ghat of Varansi located on the Ganges, close to the Kashi Vishwanath Temple. It is believed that Brahma created it to welcome Shiva and sacrificed ten horses during the Dasa -Ashwamedha yajna performed here. Above the ghat and close to it, there are also temples dedicated to Sulatankesvara, Brahmesvara, Varahesvara, Abhaya Vinayaka, Ganga (the Ganges), and Bandi Devi which are part of important pilgrimage journeys. A group of priests perform "Agni Pooja" (Worship to Fire) daily in the evening at this ghat as a dedication to Shiva, Ganga, Surya (Sun), Agni (Fire), and the whole universe. Special aartis are held on Tuesdays and on religious festivals.

 

The Manikarnika Ghat is the Mahasmasana (meaning: "great cremation ground") and is the primary site for Hindu cremation in the city. Adjoining the ghat, there are raised platforms that are used for death anniversary rituals. It is said that an ear-ring (Manikarnika) of Shiva or his wife Sati fell here. According to a myth related to the Tarakesvara Temple, a Shiva temple at the ghat, Shiva whispers the Taraka mantra ("Prayer of the crossing") in the ear of the dead. Fourth-century Gupta period inscriptions mention this ghat. However, the current ghat as a permanent riverside embankment was built in 1302 and has been renovated at least three times.

 

TEMPLES

Among the estimated 23000 temples in Varanasi, the most worshiped are: the Kashi Vishwanath Temple of Shiva; the Sankat Mochan Hanuman Temple; and the Durga Temple known for the band of monkeys that reside in the large trees nearby.

 

Located on the outskirts of the Ganges, the Kashi Vishwanath Temple – dedicated to Varanasi's presiding deity Shiva (Vishwanath – "Lord of the world") – is an important Hindu temple and one of the 12 Jyotirlinga Shiva temples. It is believed that a single view of Vishwanath Jyotirlinga is worth more than that of other jyotirlingas. The temple has been destroyed and rebuilt a number of times. The Gyanvapi Mosque, which is adjacent to the temple, is the original site of the temple. The temple, as it exists now, also called Golden Temple, was built in 1780 by Queen Ahilyabai Holkar of Indore. The two pinnacles of the temple are covered in gold, donated in 1839 by Ranjit Singh, the ruler of the Punjab and the remaining dome is also planned to be gold plated by the Ministry of Culture & Religious Affairs of Uttar Pradesh. On 28 January 1983, the temple was taken over by the government of Uttar Pradesh and its management was transferred to a trust with then Kashi Naresh, Vibhuti Narayan Singh, as president and an executive committee with a Divisional Commissioner as chairman. Numerous rituals, prayers and aratis are held daily, starting from 2:30 am till 11:00 pm.

 

The Sankat Mochan Hanuman Temple is one of the sacred temples of the Hindu god Hanuman situated by the Assi River, on the way to the Durga and New Vishwanath temples within the Banaras Hindu University campus. The present temple structure was built in early 1900s by the educationist and freedom fighter, Pandit Madan Mohan Malviya, the founder of Banaras Hindu University. It is believed the temple was built on the very spot where the medieval Hindu saint Tulsidas had a vision of Hanuman. Thousands flock to the temple on Tuesdays and Saturdays, weekdays associated with Hanuman. On 7 March 2006, in a terrorist attack one of the three explosions hit the temple while the Aarti was in progress when numerous devotees and people attending a wedding were present and many were injured. However, normal worship was resumed the next day with devotees visiting the temple and reciting hymns of Hanuman Chalisa (authored by Tulidas) and Sundarkand (a booklet of these hymns is provided free of charge in the temple). After the terrorist incident, a permanent police post was set up inside the temple.

 

There are two temples named "Durga" in Varanasi, Durga Mandir (built about 500 years ago), and Durga Kund (built in the 18th century). Thousands of Hindu devotees visit Durga Kund during Navratri to worship the goddess Durga. The temple, built in Nagara architectural style, has multi-tiered spires[96] and is stained red with ochre, representing the red colour of Durga. The building has a rectangular tank of water called the Durga Kund ("Kund" meaning a pond or pool). Every year on the occasion of Nag Panchami, the act of depicting the god Vishnu reclining on the serpent Shesha is recreated in the Kund.

 

While the Annapurna Temple, located close to the Kashi Vishwanath temple, is dedicated to Annapurna, the goddess of food, the Sankatha Temple close to the Sindhia Ghat is dedicated to Sankatha, the goddess of remedy. The Sankatha temple has a large sculpture of a lion and a nine temple cluster dedicated to the nine planets.

 

Kalabhairav Temple, an ancient temple located near the Head Post Office at Visheshar Ganj, is dedicated to Kala-Bhairava, the guardian (Kotwal) of Varanasi. The Mrithyunjay Mahadev Temple, dedicated to Shiva, is situated on the way to Daranagar to Kalbhairav temple. A well near the temple has some religious significance as its water source is believed to be fed from several underground streams, having curative powers.

 

The New Vishwanath Temple located in the campus of Banaras Hindu University is a modern temple which was planned by Pandit Malviya and built by the Birlas. The Tulsi Manas Temple, nearby the Durga Temple, is a modern temple dedicated to the god Rama. It is built at the place where Tulsidas authored the Ramcharitmanas, which narrates the life of Rama. Many verses from this epic are inscribed on the temple walls.

 

The Bharat Mata Temple, dedicated to the national personification of India, was inaugurated by Mahatma Gandhi in 1936. It has relief maps of India carved in marble. Babu Shiv Prasad Gupta and Durga Prasad Khatri, leading numismatists, antiquarians and nationalist leaders, donated funds for its construction.

 

RELIGION

HINDUISM

Varanasi is one of the holiest cities and centres of pilgrimage for Hindus of all denominations. It is one of the seven Hindu holiest cities (Sapta Puri), considered the giver of salvation (moksha). Over 50,000 Brahmins live in Varanasi, providing religious services to the masses. Hindus believe that bathing in the Ganges remits sins and that dying in Kashi ensures release of a person's soul from the cycle of its transmigrations. Thus, many Hindus arrive here for dying.

 

As the home to the Kashi Vishwanath Temple Jyotirlinga, it is very sacred for Shaivism. Varanasi is also a Shakti Peetha, where the temple to goddess Vishalakshi stands, believed to be the spot where the goddess Sati's earrings fell. Hindus of the Shakti sect make a pilgrimage to the city because they regard the River Ganges itself to be the Goddess Shakti. Adi Shankara wrote his commentaries on Hinduism here, leading to the great Hindu revival.

 

In 2001, Hindus made up approximately 84% of the population of Varanasi District.

 

ISLAM

Varanasi is one of the holiest cities and centres of pilgrimage for Hindus of all denominations. It is one of the seven Hindu holiest cities (Sapta Puri), considered the giver of salvation (moksha). Over 50,000 Brahmins live in Varanasi, providing religious services to the masses. Hindus believe that bathing in the Ganges remits sins and that dying in Kashi ensures release of a person's soul from the cycle of its transmigrations. Thus, many Hindus arrive here for dying.

 

As the home to the Kashi Vishwanath Temple Jyotirlinga, it is very sacred for Shaivism. Varanasi is also a Shakti Peetha, where the temple to goddess Vishalakshi stands, believed to be the spot where the goddess Sati's earrings fell. Hindus of the Shakti sect make a pilgrimage to the city because they regard the River Ganges itself to be the Goddess Shakti. Adi Shankara wrote his commentaries on Hinduism here, leading to the great Hindu revival.

 

In 2001, Hindus made up approximately 84% of the population of Varanasi District.

 

OTHERS

At the 2001 census, persons of other religions or no religion made up 0.4% of the population of Varanasi District.

 

Varanasi is a pilgrimage site for Jains along with Hindus and Buddhists. It is believed to be the birthplace of Suparshvanath, Shreyansanath, and Parshva, who are respectively the seventh, eleventh, and twenty-third Jain Tirthankars and as such Varanasi is a holy city for Jains. Shree Parshvanath Digambar Jain Tirth Kshetra (Digambar Jain Temple) is situated in Bhelupur, Varanasi. This temple is of great religious importance to the Jain Religion.

 

Sarnath, a suburb of Varanasi, is a place of Buddhist pilgrimage. It is the site of the deer park where Siddhartha Gautama of Nepal is said to have given his first sermon about the basic principles of Buddhism. The Dhamek Stupa is one of the few pre-Ashokan stupas still in existence, though only its foundation remains. Also remaining is the Chaukhandi Stupa commemorating the spot where Buddha met his first disciples in the 5th century. An octagonal tower was built later there.

 

Guru Nanak Dev visited Varanasi for Shivratri in 1507 and had an encounter which with other events forms the basis for the story of the founding of Sikhism. Varanasi also hosts the Roman Catholic Diocese of Varanasi, and has an insignificant Jewish expatriate community. Varanasi is home to numerous tribal faiths which are not easily classified.

 

Dalits are 13% of population Of Varanasi city. Most dalits are followers of Guru Ravidass. So Shri Guru Ravidass Janam Asthan is important place of pilgrimage for Ravidasis from all around India.

 

RELIGIOUS FESTIVALS

On Mahashivaratri (February) – which is dedicated to Shiva – a procession of Shiva proceeds from the Mahamrityunjaya Temple to the Kashi Vishwanath Temple.

 

Dhrupad Mela is a five-day musical festival devoted to dhrupad style held at Tulsi Ghat in February–March.

 

The Sankat Mochan Hanuman Temple celebrates Hanuman Jayanti (March–April), the birthday of Hanuman with great fervour. A special puja, aarti, and a public procession is organized. Starting in 1923, the temple organizes a five-day classical music and dance concert festival titled Sankat Mochan Sangeet Samaroh in this period, when iconic artists from all parts of India are invited to perform.

 

The Ramlila of Ramnagar is a dramatic enactment of Rama's legend, as told in Ramacharitamanasa. The plays, sponsored by Kashi Naresh, are performed in Ramnagar every evening for 31 days. On the last day, the festivities reach a crescendo as Rama vanquishes the demon king Ravana. Kashi Naresh Udit Narayan Singh started this tradition around 1830.

 

Bharat Milap celebrates the meeting of Rama and his younger brother Bharata after the return of the former after 14 years of exile. It is celebrated during October–November, a day after the festival of Vijayadashami. Kashi Naresh attends this festival in his regal attire resplendent in regal finery. The festival attracts a large number of devotees.

 

Nag Nathaiya, celebrated on the fourth lunar day of the dark fortnight of the Hindu month of Kartik (October–November), that commemorates the victory of the god Krishna over the serpent Kaliya. On this occasion, a large Kadamba tree (Neolamarckia cadamba) branch is planted on the banks of the Ganges so that a boy acting the role of Krishna can jump into the river on to the effigy representing Kaliya. He stands over the effigy in a dancing pose playing the flute; the effigy and the boy standing on it is given a swirl in front of the audience. People watch the display standing on the banks of the river or from boats.

 

Ganga Mahotsav is a five-day music festival organized by the Uttar Pradesh Tourism Department, held in November–December culminating a day before Kartik Poornima (Dev Deepawali). On Kartik Poornima also called the Ganges festival, the Ganges is venerated by arti offered by thousands of pilgrims who release lighted lamps to float in the river from the ghats.

 

Annually Jashne-Eid Miladunnabi is celebrated on the day of Barawafat in huge numbers by Muslims in a huge rally coming from all the parts of the city and meeting up at Beniya Bagh.

 

WIKIPEDIA

Varanasi, also known as Benares, or Kashi is an Indian city on the banks of the Ganga in Uttar Pradesh, 320 kilometres south-east of the state capital, Lucknow. It is the holiest of the seven sacred cities (Sapta Puri) in Hinduism, and Jainism, and played an important role in the development of Buddhism. Some Hindus believe that death at Varanasi brings salvation. It is one of the oldest continuously inhabited cities in the world. Varanasi is also known as the favourite city of the Hindu deity Lord Shiva as it has been mentioned in the Rigveda that this city in older times was known as Kashi or "Shiv ki Nagri".

 

The Kashi Naresh (Maharaja of Kashi) is the chief cultural patron of Varanasi, and an essential part of all religious celebrations. The culture of Varanasi is closely associated with the Ganges. The city has been a cultural centre of North India for several thousand years, and has a history that is older than most of the major world religions. The Benares Gharana form of Hindustani classical music was developed in Varanasi, and many prominent Indian philosophers, poets, writers, and musicians live or have lived in Varanasi. Gautama Buddha gave his first sermon at Sarnath, located near Varanasi.

 

Varanasi is the spiritual capital of India. It is often referred to as "the holy city of India", "the religious capital of India", "the city of Shiva", and "the city of learning". Scholarly books have been written in the city, including the Ramcharitmanas of Tulsidas. Today, there is a temple of his namesake in the city, the Tulsi Manas Mandir. The current temples and religious institutions in the city are dated to the 18th century. One of the largest residential universities of Asia, the Banaras Hindu University (BHU), is located here.

 

ETYMOLOGY

The name Varanasi possibly originates from the names of the two rivers: Varuna, still flowing in Varanasi, and Asi, a small stream near Assi Ghat. The old city does lie on the north shores of Ganges River bounded by its two tributaries Varuna and Asi. Another speculation is that the city derives its name from the river Varuna, which was called Varanasi in olden times.[11] This is generally disregarded by historians. Through the ages, Varanasi has been known by many names including Kāśī or Kashi (used by pilgrims dating from Buddha's days), Kāśikā (the shining one), Avimukta ("never forsaken" by Shiva), Ānandavana (the forest of bliss), and Rudravāsa (the place where Rudra/Śiva resides).

 

In the Rigveda, the city is referred to as Kāśī or Kashi, the luminous city as an eminent seat of learning. The name Kāśī is also mentioned in the Skanda Purana. In one verse, Shiva says, "The three worlds form one city of mine, and Kāśī is my royal palace therein." The name Kashi may be translated as "City of Light".

 

HISTORY

According to legend, Varanasi was founded by the God Shiva. The Pandavas, the heroes of the Hindu epic Mahabharata are also stated to have visited the city in search of Shiva to atone for their sins of fratricide and Brāhmanahatya that they had committed during the climactic Kurukshetra war. It is regarded as one of seven holy cities which can provide Moksha:

 

The earliest known archaeological evidence suggests that settlement around Varanasi in the Ganga valley (the seat of Vedic religion and philosophy) began in the 11th or 12th century BC, placing it among the world's oldest continually inhabited cities. These archaeological remains suggest that the Varanasi area was populated by Vedic people. However, the Atharvaveda (the oldest known text referencing the city), which dates to approximately the same period, suggests that the area was populated by indigenous tribes. It is possible that archaeological evidence of these previous inhabitants has yet to be discovered. Recent excavations at Aktha and Ramnagar, two sites very near to Varanasi, show them to be from 1800 BC, suggesting Varanasi started to be inhabited by that time too. Varanasi was also home to Parshva, the 23rd Jain Tirthankara and the earliest Tirthankara accepted as a historical figure in the 8th century BC.

 

Varanasi grew as an important industrial centre, famous for its muslin and silk fabrics, perfumes, ivory works, and sculpture. During the time of Gautama Buddha (born circa 567 BC), Varanasi was the capital of the Kingdom of Kashi. Buddha is believed to have founded Buddhism here around 528 BC when he gave his first sermon, "Turning the Wheel of Law", at nearby Sarnath. The celebrated Chinese traveller Xuanzang, who visited the city around 635 AD, attested that the city was a centre of religious and artistic activities, and that it extended for about 5 kilometres along the western bank of the Ganges. When Xuanzang, also known as Hiuen Tsiang, visited Varanasi in the 7th century, he named it "Polonisse" and wrote that the city had some 30 temples with about 30 monks. The city's religious importance continued to grow in the 8th century, when Adi Shankara established the worship of Shiva as an official sect of Varanasi.

 

In ancient times, Varanasi was connected by a road starting from Taxila and ending at Pataliputra during the Mauryan Empire. In 1194, the city succumbed to Turkish Muslim rule under Qutb-ud-din Aibak, who ordered the destruction of some one thousand temples in the city. The city went into decline over some three centuries of Muslim occupation, although new temples were erected in the 13th century after the Afghan invasion. Feroz Shah ordered further destruction of Hindu temples in the Varanasi area in 1376. The Afghan ruler Sikander Lodi continued the suppression of Hinduism in the city and destroyed most of the remaining older temples in 1496. Despite the Muslim rule, Varanasi remained the centre of activity for intellectuals and theologians during the Middle Ages, which further contributed to its reputation as a cultural centre of religion and education. Several major figures of the Bhakti movement were born in Varanasi, including Kabir who was born here in 1389 and hailed as "the most outstanding of the saint-poets of Bhakti cult (devotion) and mysticism of 15th-Century India"; and Ravidas, a 15th-century socio-religious reformer, mystic, poet, traveller, and spiritual figure, who was born and lived in the city and employed in the tannery industry. Similarly, numerous eminent scholars and preachers visited the city from across India and south Asia. Guru Nanak Dev visited Varanasi for Shivratri in 1507, a trip that played a large role in the founding of Sikhism.

 

In the 16th century, Varanasi experienced a cultural revival under the Muslim Mughal emperor Akbar who invested in the city, and built two large temples dedicated to Shiva and Vishnu. The Raja of Poona established the Annapurnamandir and the 200 metres Akbari Bridge was also completed during this period. The earliest tourists began arriving in the city during the 16th century. In 1665, the French traveller Jean Baptiste Tavernier described the architectural beauty of the Vindu Madhava temple on the side of the Ganges. The road infrastructure was also improved during this period and extended from Kolkata to Peshawar by Emperor Sher Shah Suri; later during the British Raj it came to be known as the famous Grand Trunk Road. In 1656, emperor Aurangzeb ordered the destruction of many temples and the building of mosques, causing the city to experience a temporary setback. However, after Aurangazeb's death, most of India was ruled by a confederacy of pro-Hindu kings. Much of modern Varanasi was built during this time by the Rajput and Maratha kings, especially during the 18th century, and most of the important buildings in the city today date to this period. The kings continued to be important through much of the British rule (1775–1947 AD), including the Maharaja of Benares, or Kashi Naresh. The kingdom of Benares was given official status by the Mughals in 1737, and continued as a dynasty-governed area until Indian independence in 1947, during the reign of Dr. Vibhuti Narayan Singh. In the 18th century, Muhammad Shah ordered the construction of an observatory on the Ganges, attached to Man Mandir Ghat, designed to discover imperfections in the calendar in order to revise existing astronomical tables. Tourism in the city began to flourish in the 18th century. In 1791, under the rule of the British Governor-General Warren Hastings, Jonathan Duncan founded a Sanskrit College in Varanasi. In 1867, the establishment of the Varanasi Municipal Board led to significant improvements in the city.

 

In 1897, Mark Twain, the renowned Indophile, said of Varanasi, "Benares is older than history, older than tradition, older even than legend, and looks twice as old as all of them put together." In 1910, the British made Varanasi a new Indian state, with Ramanagar as its headquarters but with no jurisdiction over the city of Varanasi itself. Kashi Naresh still resides in the Ramnagar Fort which is situated to the east of Varanasi, across the Ganges. Ramnagar Fort and its museum are the repository of the history of the kings of Varanasi. Since the 18th century, the fort has been the home of Kashi Naresh, deeply revered by the local people. He is the religious head and some devout inhabitants consider him to be the incarnation of Shiva. He is also the chief cultural patron and an essential part of all religious celebrations.

 

A massacre by British troops, of the Indian troops stationed here and of the population of the city, took place during the early stages of the Indian Rebellion of 1857. Annie Besant worked in Varanasi to promote theosophy and founded the Central Hindu College which later became a foundation for the creation of Banaras Hindu University as a secular university in 1916. Her purpose in founding the Central Hindu College in Varanasi was that she "wanted to bring men of all religions together under the ideal of brotherhood in order to promote Indian cultural values and to remove ill-will among different sections of the Indian population."

 

Varanasi was ceded to the Union of India on 15 October 1948. After the death of Dr. Vibhuti Narayan Singh in 2000, his son Anant Narayan Singh became the figurehead king, responsible for upholding the traditional duties of a Kashi Naresh.

 

MAIN SIGHTS

Varanasi's "Old City", the quarter near the banks of the Ganga river, has crowded narrow winding lanes flanked by road-side shops and scores of Hindu temples. As atmospheric as it is confusing, Varanasi's labyrinthine Old City has a rich culture, attracting many travellers and tourists. The main residential areas of Varanasi (especially for the middle and upper classes) are situated in regions far from the ghats; they are more spacious and less polluted.

 

Museums in and around Varanasi include Jantar Mantar, Sarnath Museum, Bharat Kala Bhawan and Ramnagar Fort.

 

JANTAR MANTAR

The Jantar Mantar observatory (1737) is located above the ghats on the Ganges, much above the high water level in the Ganges next to the Manmandir Ghat, near to Dasaswamedh Ghat and adjoining the palace of Raja Jai Singh of Jaipur. Compared to the observatories at Jaipur and Delhi, it is less well equipped but has a unique equatorial sundial which is functional and allows measurements to be monitored and recorded by one person.

 

RAMNAGAR FORT

The Ramnagar Fort located near the Ganges River on its eastern bank, opposite to the Tulsi Ghat, was built in the 18th century by Kashi Naresh Raja Balwant Singh with creamy chunar sandstone. It is in a typically Mughal style of architecture with carved balconies, open courtyards, and scenic pavilions. At present the fort is not in good repair. The fort and its museum are the repository of the history of the kings of Benares. It has been the home of the Kashi Naresh since the 18th century. The current king and the resident of the fort is Anant Narayan Singh who is also known as the Maharaja of Varanasi even though this royal title has been abolished since 1971. Labeled "an eccentric museum", it has a rare collection of American vintage cars, sedan chairs (bejeweled), an impressive weaponry hall and a rare astrological clock. In addition, manuscripts, especially religious writings, are housed in the Saraswati Bhawan. Also included is a precious handwritten manuscript by Goswami Tulsidas. Many books illustrated in the Mughal miniature style, with beautifully designed covers are also part of the collections. Because of its scenic location on the banks of the Ganges, it is frequently used as an outdoor shooting location for films. The film titled Banaras is one of the popular movies shot here. However, only a part of the fort is open for public viewing as the rest of the area is the residence of the Kashi Naresh and his family. It is 14 kilometres from Varanasi.

 

GHATS

Ghats are embankments made in steps of stone slabs along the river bank where pilgrims perform ritual ablutions. Ghats in Varanasi are an integral complement to the concept of divinity represented in physical, metaphysical and supernatural elements. All the ghats are locations on "the divine cosmic road", indicative of "its manifest transcendental dimension" Varanasi has at least 84 ghats. Steps in the ghats lead to the banks of River Ganges, including the Dashashwamedh Ghat, the Manikarnika Ghat, the Panchganga Ghat and the Harishchandra Ghat (where Hindus cremate their dead). Many ghats are associated with legends and several are now privately owned.

 

Many of the ghats were built when the city was under Maratha control. Marathas, Shindes (Scindias), Holkars, Bhonsles, and Peshwas stand out as patrons of present-day Varanasi. Most of the ghats are bathing ghats, while others are used as cremation sites. A morning boat ride on the Ganges across the ghats is a popular visitor attraction. The extensive stretches of ghats enhance the river front with a multitude of shrines, temples and palaces built "tier on tier above the water’s edge".

 

The Dashashwamedh Ghat is the main and probably the oldest ghat of Varansi located on the Ganges, close to the Kashi Vishwanath Temple. It is believed that Brahma created it to welcome Shiva and sacrificed ten horses during the Dasa -Ashwamedha yajna performed here. Above the ghat and close to it, there are also temples dedicated to Sulatankesvara, Brahmesvara, Varahesvara, Abhaya Vinayaka, Ganga (the Ganges), and Bandi Devi which are part of important pilgrimage journeys. A group of priests perform "Agni Pooja" (Worship to Fire) daily in the evening at this ghat as a dedication to Shiva, Ganga, Surya (Sun), Agni (Fire), and the whole universe. Special aartis are held on Tuesdays and on religious festivals.

 

The Manikarnika Ghat is the Mahasmasana (meaning: "great cremation ground") and is the primary site for Hindu cremation in the city. Adjoining the ghat, there are raised platforms that are used for death anniversary rituals. It is said that an ear-ring (Manikarnika) of Shiva or his wife Sati fell here. According to a myth related to the Tarakesvara Temple, a Shiva temple at the ghat, Shiva whispers the Taraka mantra ("Prayer of the crossing") in the ear of the dead. Fourth-century Gupta period inscriptions mention this ghat. However, the current ghat as a permanent riverside embankment was built in 1302 and has been renovated at least three times.

 

TEMPLES

Among the estimated 23000 temples in Varanasi, the most worshiped are: the Kashi Vishwanath Temple of Shiva; the Sankat Mochan Hanuman Temple; and the Durga Temple known for the band of monkeys that reside in the large trees nearby.

 

Located on the outskirts of the Ganges, the Kashi Vishwanath Temple – dedicated to Varanasi's presiding deity Shiva (Vishwanath – "Lord of the world") – is an important Hindu temple and one of the 12 Jyotirlinga Shiva temples. It is believed that a single view of Vishwanath Jyotirlinga is worth more than that of other jyotirlingas. The temple has been destroyed and rebuilt a number of times. The Gyanvapi Mosque, which is adjacent to the temple, is the original site of the temple. The temple, as it exists now, also called Golden Temple, was built in 1780 by Queen Ahilyabai Holkar of Indore. The two pinnacles of the temple are covered in gold, donated in 1839 by Ranjit Singh, the ruler of the Punjab and the remaining dome is also planned to be gold plated by the Ministry of Culture & Religious Affairs of Uttar Pradesh. On 28 January 1983, the temple was taken over by the government of Uttar Pradesh and its management was transferred to a trust with then Kashi Naresh, Vibhuti Narayan Singh, as president and an executive committee with a Divisional Commissioner as chairman. Numerous rituals, prayers and aratis are held daily, starting from 2:30 am till 11:00 pm.

 

The Sankat Mochan Hanuman Temple is one of the sacred temples of the Hindu god Hanuman situated by the Assi River, on the way to the Durga and New Vishwanath temples within the Banaras Hindu University campus. The present temple structure was built in early 1900s by the educationist and freedom fighter, Pandit Madan Mohan Malviya, the founder of Banaras Hindu University. It is believed the temple was built on the very spot where the medieval Hindu saint Tulsidas had a vision of Hanuman. Thousands flock to the temple on Tuesdays and Saturdays, weekdays associated with Hanuman. On 7 March 2006, in a terrorist attack one of the three explosions hit the temple while the Aarti was in progress when numerous devotees and people attending a wedding were present and many were injured. However, normal worship was resumed the next day with devotees visiting the temple and reciting hymns of Hanuman Chalisa (authored by Tulidas) and Sundarkand (a booklet of these hymns is provided free of charge in the temple). After the terrorist incident, a permanent police post was set up inside the temple.

 

There are two temples named "Durga" in Varanasi, Durga Mandir (built about 500 years ago), and Durga Kund (built in the 18th century). Thousands of Hindu devotees visit Durga Kund during Navratri to worship the goddess Durga. The temple, built in Nagara architectural style, has multi-tiered spires[96] and is stained red with ochre, representing the red colour of Durga. The building has a rectangular tank of water called the Durga Kund ("Kund" meaning a pond or pool). Every year on the occasion of Nag Panchami, the act of depicting the god Vishnu reclining on the serpent Shesha is recreated in the Kund.

 

While the Annapurna Temple, located close to the Kashi Vishwanath temple, is dedicated to Annapurna, the goddess of food, the Sankatha Temple close to the Sindhia Ghat is dedicated to Sankatha, the goddess of remedy. The Sankatha temple has a large sculpture of a lion and a nine temple cluster dedicated to the nine planets.

 

Kalabhairav Temple, an ancient temple located near the Head Post Office at Visheshar Ganj, is dedicated to Kala-Bhairava, the guardian (Kotwal) of Varanasi. The Mrithyunjay Mahadev Temple, dedicated to Shiva, is situated on the way to Daranagar to Kalbhairav temple. A well near the temple has some religious significance as its water source is believed to be fed from several underground streams, having curative powers.

 

The New Vishwanath Temple located in the campus of Banaras Hindu University is a modern temple which was planned by Pandit Malviya and built by the Birlas. The Tulsi Manas Temple, nearby the Durga Temple, is a modern temple dedicated to the god Rama. It is built at the place where Tulsidas authored the Ramcharitmanas, which narrates the life of Rama. Many verses from this epic are inscribed on the temple walls.

 

The Bharat Mata Temple, dedicated to the national personification of India, was inaugurated by Mahatma Gandhi in 1936. It has relief maps of India carved in marble. Babu Shiv Prasad Gupta and Durga Prasad Khatri, leading numismatists, antiquarians and nationalist leaders, donated funds for its construction.

 

RELIGION

HINDUISM

Varanasi is one of the holiest cities and centres of pilgrimage for Hindus of all denominations. It is one of the seven Hindu holiest cities (Sapta Puri), considered the giver of salvation (moksha). Over 50,000 Brahmins live in Varanasi, providing religious services to the masses. Hindus believe that bathing in the Ganges remits sins and that dying in Kashi ensures release of a person's soul from the cycle of its transmigrations. Thus, many Hindus arrive here for dying.

 

As the home to the Kashi Vishwanath Temple Jyotirlinga, it is very sacred for Shaivism. Varanasi is also a Shakti Peetha, where the temple to goddess Vishalakshi stands, believed to be the spot where the goddess Sati's earrings fell. Hindus of the Shakti sect make a pilgrimage to the city because they regard the River Ganges itself to be the Goddess Shakti. Adi Shankara wrote his commentaries on Hinduism here, leading to the great Hindu revival.

 

In 2001, Hindus made up approximately 84% of the population of Varanasi District.

 

ISLAM

Varanasi is one of the holiest cities and centres of pilgrimage for Hindus of all denominations. It is one of the seven Hindu holiest cities (Sapta Puri), considered the giver of salvation (moksha). Over 50,000 Brahmins live in Varanasi, providing religious services to the masses. Hindus believe that bathing in the Ganges remits sins and that dying in Kashi ensures release of a person's soul from the cycle of its transmigrations. Thus, many Hindus arrive here for dying.

 

As the home to the Kashi Vishwanath Temple Jyotirlinga, it is very sacred for Shaivism. Varanasi is also a Shakti Peetha, where the temple to goddess Vishalakshi stands, believed to be the spot where the goddess Sati's earrings fell. Hindus of the Shakti sect make a pilgrimage to the city because they regard the River Ganges itself to be the Goddess Shakti. Adi Shankara wrote his commentaries on Hinduism here, leading to the great Hindu revival.

 

In 2001, Hindus made up approximately 84% of the population of Varanasi District.

 

OTHERS

At the 2001 census, persons of other religions or no religion made up 0.4% of the population of Varanasi District.

 

Varanasi is a pilgrimage site for Jains along with Hindus and Buddhists. It is believed to be the birthplace of Suparshvanath, Shreyansanath, and Parshva, who are respectively the seventh, eleventh, and twenty-third Jain Tirthankars and as such Varanasi is a holy city for Jains. Shree Parshvanath Digambar Jain Tirth Kshetra (Digambar Jain Temple) is situated in Bhelupur, Varanasi. This temple is of great religious importance to the Jain Religion.

 

Sarnath, a suburb of Varanasi, is a place of Buddhist pilgrimage. It is the site of the deer park where Siddhartha Gautama of Nepal is said to have given his first sermon about the basic principles of Buddhism. The Dhamek Stupa is one of the few pre-Ashokan stupas still in existence, though only its foundation remains. Also remaining is the Chaukhandi Stupa commemorating the spot where Buddha met his first disciples in the 5th century. An octagonal tower was built later there.

 

Guru Nanak Dev visited Varanasi for Shivratri in 1507 and had an encounter which with other events forms the basis for the story of the founding of Sikhism. Varanasi also hosts the Roman Catholic Diocese of Varanasi, and has an insignificant Jewish expatriate community. Varanasi is home to numerous tribal faiths which are not easily classified.

 

Dalits are 13% of population Of Varanasi city. Most dalits are followers of Guru Ravidass. So Shri Guru Ravidass Janam Asthan is important place of pilgrimage for Ravidasis from all around India.

 

RELIGIOUS FESTIVALS

On Mahashivaratri (February) – which is dedicated to Shiva – a procession of Shiva proceeds from the Mahamrityunjaya Temple to the Kashi Vishwanath Temple.

 

Dhrupad Mela is a five-day musical festival devoted to dhrupad style held at Tulsi Ghat in February–March.

 

The Sankat Mochan Hanuman Temple celebrates Hanuman Jayanti (March–April), the birthday of Hanuman with great fervour. A special puja, aarti, and a public procession is organized. Starting in 1923, the temple organizes a five-day classical music and dance concert festival titled Sankat Mochan Sangeet Samaroh in this period, when iconic artists from all parts of India are invited to perform.

 

The Ramlila of Ramnagar is a dramatic enactment of Rama's legend, as told in Ramacharitamanasa. The plays, sponsored by Kashi Naresh, are performed in Ramnagar every evening for 31 days. On the last day, the festivities reach a crescendo as Rama vanquishes the demon king Ravana. Kashi Naresh Udit Narayan Singh started this tradition around 1830.

 

Bharat Milap celebrates the meeting of Rama and his younger brother Bharata after the return of the former after 14 years of exile. It is celebrated during October–November, a day after the festival of Vijayadashami. Kashi Naresh attends this festival in his regal attire resplendent in regal finery. The festival attracts a large number of devotees.

 

Nag Nathaiya, celebrated on the fourth lunar day of the dark fortnight of the Hindu month of Kartik (October–November), that commemorates the victory of the god Krishna over the serpent Kaliya. On this occasion, a large Kadamba tree (Neolamarckia cadamba) branch is planted on the banks of the Ganges so that a boy acting the role of Krishna can jump into the river on to the effigy representing Kaliya. He stands over the effigy in a dancing pose playing the flute; the effigy and the boy standing on it is given a swirl in front of the audience. People watch the display standing on the banks of the river or from boats.

 

Ganga Mahotsav is a five-day music festival organized by the Uttar Pradesh Tourism Department, held in November–December culminating a day before Kartik Poornima (Dev Deepawali). On Kartik Poornima also called the Ganges festival, the Ganges is venerated by arti offered by thousands of pilgrims who release lighted lamps to float in the river from the ghats.

 

Annually Jashne-Eid Miladunnabi is celebrated on the day of Barawafat in huge numbers by Muslims in a huge rally coming from all the parts of the city and meeting up at Beniya Bagh.

 

WIKIPEDIA

Hunts Point, Bronx

 

The American Bank Note Company Printing Plant, designed by the architectural firm Kirby, Petit & Green, was an important symbol of progress for the prominent securities printing firm. The leading producer of money, securities, and other types of printed and engraved products, the American Bank Note Company constructed the plant during a period when it restructured its management and expanded its production facilities. Occupying a prominent location near major transportation routes in the Hunts Point area of the Bronx, the American Bank Note Company Printing Plant has been a neighborhood focal point since its completion in 1911.

 

Architecturally, the American Bank Note Company Printing Plant recalls a time when the emerging discipline of industrial engineering was beginning to be incorporated into the exterior expression of new industrial facilities. The form of the American Bank Note Company plant, for example, which consists of a low pressroom wing adjacent to a taller “office,” was designed to accommodate a newly-engineered production line, in addition to an engraving department, similar to other printing plants of the era. Signature elements of industrial architecture, such as the saw-tooth roof and large expanses of industrial sash, allowed ample light into the interior spaces of the plant, aiding both the fine work done in the pressrooms and the meticulous hand work of the engravers. The arsenal-like exterior of the plant, which is surrounded by a brick wall, embodied a sense of strength while also providing security for the specialized printing operation.

 

The crenellated rectangular tower rising above the Lafayette Avenue wing and the articulation of the walls as massive brick piers forming multi-story arcades reinforced this fortress-like character. Such an expressive approach to industrial architecture would later be abandoned for a more severe, functional aesthetic. Upon completion, the American Bank Note Company Printing Plant was considered one of the most complete facilities of its kind, remaining in operation for nearly 75 years. Today, the expressive and monumental structure continues to serve as an important visual landmark for the Hunts Point neighborhood.

 

The Early Twentieth Century Development of Hunts Point

 

Hunts Point, along with Clason’s Point, Screvin’s Neck, and Throg’s Neck, is one of several large salt meadowland peninsulas in the Bronx which jut into the East River. Until the Civil War, Hunts Point was characterized as a rural area where prominent businessmen maintained country estates. As with many New York City neighborhoods, the creation and availability of transit routes to the Hunts Point area in the early twentieth century helped initiate development of the once-remote area. The opening of the extension of the West Side IRT subway into the Bronx in 1904 helped bring about a period of feverish land speculation southeast of Westchester Avenue near the transit line. The opening of the Intervale Avenue subway station in 1910, in particular, has been an acknowledged impetus for development near Hunts Point. The Hunts Point station of the New Haven Railroad, Harlem River branch, which had opened in the 1850s, began serving the area as a station of the New York, Westchester and Boston Railway line after 1912.

 

In addition to increased transportation options, local boosters could point to the many advantages the South Bronx offered to industry, including the excellent rail service and freight terminals of several major lines that provided the means for transporting raw materials, supplies, and finished products conveniently. There were ample sites for building in the vicinity of the waterfront or adjacent to rail lines, and the power to operate facilities was relatively inexpensive because of the easy access to coal deliveries. The growing local labor force could be supplemented by workers traveling to the Bronx via the rail and transit lines. In 1909, there were 700 factories in the Bronx; by 1912, the number of industrial operations in the borough had more than doubled. By the close of the first decade of the twentieth century, the local real estate press enthused that “a great city [was] building along Southern Boulevard.”

 

At the start of the twentieth century, most of the Hunts Point area was controlled by a small number of real estate developers, including George F. Johnson and James F. Meehan, who were developing elevator apartment houses, flats, and semi-detached houses near the subway stop.3 In 1908, the American Bank Note Company purchased from George F. Johnson a large tract of land on which the “Old Faile mansion” stood. Although change was already underway in Hunts Point at the time the American Bank Note Company purchased its property, the real estate industry considered that sale to be another great impetus for future development in the area.

 

Not only would the siting of the plant in Hunts Point help encourage other firms to consider the area for their industrial operations, but it was expected that the large number of skilled and highly-paid employees of the company, “a most desirable body of citizens,” would need housing and other services.4 The Hunts Point area was envisioned as one of mixed use, with residences located near to and north of the rail corridor and industrial establishments to the south on the point.5 In fact, the impending purchase of the American Bank Note Company site may have prompted Johnson and Meehan to construct rows of two-family brick houses on both sides of Manida Street, immediately to the east of the American Bank Note Company site. These buildings would soon become part of a residential area that developed northeast of the printing plant, between Garrison and Lafayette Avenues.6 Construction of housing, including semi-detached houses and multiple dwellings of various sizes, in Hunts Point and in the nearby area, accelerated after 1912.

 

The American Bank Note Company

 

The American Bank Note Company has long dominated the specialized field of security engraving. The company was formed in 1858 as the result of the merger of seven major note engraving companies based in several cities throughout the United States.9 The printing of bank notes is a unique type of printing, started during the early nineteenth century by several companies which produced paper currency for the large number of newly-established state banks.

 

Because of the need to protect documents against counterfeiting and to prevent any losses during the course of printing and issue, the production of securities and currency differed from other types of printing. In order to produce documents that could not be easily replicated, the American Bank Note Company manufactured its own machinery and inks, developed specialized printing methods and unusual types of paper, and used vignettes and other complex designs produced by highly skilled engravers. As the preeminent security engraving firm during the nineteenth century, the American Bank Note Company produced bank notes, postage and revenue stamps, bonds, stock certificates, checks, drafts, and letters of credit for many governments and institutions. In 1891, the American Bank Note Company began producing the American Express Company’s new “Travelers Cheques.”

 

On its founding in 1858, the American Bank Note Company established its New York City headquarters in the Merchants’ Exchange Building at 55 Wall Street.10 The company would remain in the financial district of New York City for several decades, moving its office and plant to 142 Broadway (at the corner of Liberty Street) in 1867, and again to another new facility at 78-86 Trinity Place in 1882. A period of rapid growth during the early years of the twentieth century, however, coupled with the increased value of Lower Manhattan real estate, created the need for other New York facilities.11 Under the leadership of president Warren L. Green, an engraver who rose through the management ranks of the organization, the American Bank Note Company began to update several aspects of its operation.

 

The removal (in 1908) of the company’s administrative and sales functions to a new building by Kirby, Petit & Green at 70 Broad Street, in the heart of the financial district, was the first step towards easing the space shortage.13 Shortly thereafter (1909-1911), plans were drawn for a new plant at Hunts Point in the Bronx, also designed by Kirby, Petit & Green. This separation of administration and production was accompanied by a restructuring and streamlining of management and a more efficient reorganization of the printing operation. The changes were related to the emerging discipline of industrial engineering, which influenced the industrial production and management of many establishments around the turn of the century.

 

When the Bronx facility was completed in 1911, the new state-of-the-art plant boasted five-hundred motors powering everything from the facility’s 200 presses to the arc and incandescent lamps located throughout the building. The company apparently maintained a private restaurant and a hospital on site, in addition to machine and carpenter shops in constant operation, a laboratory for developing special inks, and a laundry. At the time the facility was completed, the output of the plant was being shipped to almost “every quarter of the globe” including China, South America, Cuba, and Europe.

 

The American Bank Note Company was justifiably proud, and considered itself the organization in the bank note industry with the finest office building, the best-equipped plant, the most advanced employee welfare and research programs, and the most skilled designers, engineers, and printers.

 

“The Most Complete Engraving and Printing Plant in America”1

 

After considering various locations in the New York City metropolitan area, and after discussing its considerable freight delivery needs with the New York, New Haven and Hartford Railroad – some 10,000 tons annually of mostly paper – the American Bank Note Company selected a large site in Hunts Point for the expansion of its newly decentralized operation.

 

Located at one of the highest points in the area, just east of the Hunts Point rail station, the plant would be adjacent to small partial blocks which remained vacant for many years near the rail line, and the park-like grounds of the Monastery of Corpus Christi (established in 1889), which occupied the block to the south. These conditions, together with the irregular shape of the block, afforded a self-contained site on which security could be maintained.

 

The first plan for the printing plant, presented in May 1909, called for a group of four connected buildings placed along the perimeter of the irregularly-shaped block and a pair of towers rising above an elongated structure fronting Lafayette Avenue . The multi-story buildings were intended to house various departments of the operation, while a separate storage building was sited in the yard. The design included a single entrance to the complex through which both employees and materials would pass. This early scheme for the new plant, though characteristic of nineteenth-century industrial design, was not particularly adapted to the needs of the American Bank Note Company operation.

 

By late 1909, a new layout for the facility had been adopted, one more influenced by the emerging discipline of industrial engineering and more suited to the particular needs of the printing operation. One large T-shaped structure was proposed to occupy nearly the entire block. The shift in design is representative of a change from the practice of arranging production machines into buildings of a standard size, to one of designing spaces to accommodate engineered production lines.18 At the time the American Bank Note Company Printing Plant was being planned, schemes for “ideal” printing plants were being published in printing trade journals. Plans, such as a two-part facility consisting of a large one-story pressroom extending behind a two-story office structure with a tower, printed in one such journal in 1909, apparently influenced the design of the American Bank Note Company facility (see Figure 2).

 

Later designs for the Bronx plant of the American Bank Note Company were similar in form to industry ideals for printing facilities, featuring a pressroom extending from an “office” wing. The ultimate design for the American Bank Note Company Printing Plant featured a long, narrow, multi-storied “office” wing located along Lafayette Avenue, which was adapted for use as the engraving and lithography departments. The press rooms were housed behind, in the large north “printing press” wing. The two acres of rumbling machinery were located on the upper level of this part of the facility, and were surrounded by a partial mezzanine and offices. The securely guarded plate storage vault, which contained more than 130,000 plates ready to print at a moment’s notice, occupied the lower level, as did several other functions. Joseph R. Ford, the company’s counterfeiter, labored for many years within the offices of the tower above Lafayette Avenue, trying to replicate the firm’s products as part of the internal security program.

 

Printers, like other manufacturers, placed a high value on economical and efficient facilities that provided ample light and ventilation. The incredible need for sufficient light in both the press rooms and the engraving department of the American Bank Note Company required that daylight supplement electric lighting in these areas. Signature elements of industrial architecture, such as the saw-tooth roof and large expanses of industrial sash, would allow ample light into the interior spaces of the plant, aiding both the fine work done in the pressrooms as well as the meticulous hand work of the engravers, and were thus incorporated into the design of the American Bank Note Company Printing Plant.

 

Although the aesthetic basis of American industrial building design was rarely strictly utilitarian, neither was it ever firmly rooted in the traditions of recognized architectural styles. In the United States, the American round-arched style, an interpretation of the Rundbogenstil style developed in Germany during the 1830s and 1840s that relied largely on brick and locally available stone, was widely used as the basis for both commercial and industrial building design. The style was largely characterized by the use of round or segmentally arched openings, pilasters and horizontal bands forming grids, elaborate brick corbelling, and molded surrounds. By the late nineteenth century, the articulation of monumental arcades had become the tradition of warehouses and other building types in New York City. The facades of the American Bank Note Company plant clearly follow in this tradition, featuring a combination of large, self-supporting brick piers forming multi-story arcades, and recessed brick spandrels.

 

Adaptations of Gothic details also became popular in both British and American industrial buildings in the early twentieth century, as architects emphasized entrances with Gothic tracery and ornament, and made visual connections between buttresses and exterior piers, considering this to be an honest expression of a building’s underlying structure. The arsenal-like exterior expression of the American Bank Note Company plant, with its central tower with crenellated parapet, and fortress-like, Gothic-inspired pointed-arch window openings, follows this tradition, while also providing the building with a “pervading sense of strength and security essential to the type of work being performed within.” The massive brick piers, according to the architects, further emphasized the company’s “strength and foreshadow the heavy construction within,” while the tower simultaneously reinforces the structure’s fortress-like character and reflects the ideal plant designs of the era. A brick wall encloses much of the block.

 

After several years of planning and construction, upon completion in 1911, the American Bank Note Company Printing Plant was considered one of the most complete facilities of its kind in the country and an important symbol of progress for the securities printing firm. The machines in the press room were powered by the most advanced means of electric drive – individual motors attached to each machine. Moreover, the new plan allowed for the expansion of the company’s commercial printing services, while also reducing production costs. In addition to the engraved currency and steel plate divisions’ production of certificates of stock, bonds, and postage stamps, the typographic division printed catalogues, booklets, folders, maps, railroad tickets, and business literature for railroads, steamship lines, and other clients.

 

In the ensuing years, the American Bank Note Company Printing Plant site would be further developed with auxiliary structures. A garage, designed by Kirby, Petit & Green, was built in a complementary design in 1910 at the corner of Garrison Avenue and Barretto Street. In 1928, the garage was nearly doubled in size and the additional space was used for ink production. A one-story addition designed by architect H.W. Butts in 1912 extended from the Lafayette Avenue wing of the plant along Barretto Street (later known as the Barretto Street wing), and would house a laundry and pulp mill. This structure, raised to a height of three stories in 1928 by architect Oscar P. Cadmus, would later provide additional space for printing presses and the machine shop, and was also designed in a manner sympathetic to the existing buildings on the site. Nearby, other facilities of the American Bank Note Company (not included as part of this designation) included a building used for employee welfare and research across Barretto Street on Lafayette Avenue (1913, W.H. Butts, architect), a distribution center (1925), and a paper storage warehouse (1949).

 

Subsequent History

 

Although described in the 1939 WPA New York City Guide as “…an area of bleak residences, industrial plants, and tidal flats…,” Hunts Point’s reputation as a thriving economic zone continued to grow during the first half of the twentieth century. The opening of the New York City Produce market in 1967, the Hunts Point Meat Market in 1974, and the designation of Hunts Point as an In-Place Industrial Park in 1980, furthered the area’s viability as a location for industrial and commercial activity later in the century. Despite increased economic growth, however, the 1960s and 1970s represented a period of increasing violence and abandonment for the greater South Bronx area, and for the Hunts Point neighborhood, in particular. By the 1980s, the name Hunts Point had become largely synonymous in New York City with the urban decline ravaging so many of the nation’s inner cities at the time. This low period in the history of Hunts Point, characterized by frequent arson and mass abandonment, was further emphasized by the flight of nearly 60,000 of the area’s residents – approximately two-thirds of the existing population.

 

In 1984, the American Bank Note Company relocated its printing facilities to a more modern and secure site in Rockland County, New York. Among the numerous motivations for the move were the financial incentives being offered by the upstate town, which included a three percent discount off of the plants’ immense electric bills, made possible by a new state law which was not available for companies already established in other areas. Approximately 500 people were employed by the American Bank Note Company Printing Plant, which had occupied its Hunts Point site for more than seven decades, at the time it relocated.

 

After 1986, several neighborhood rehabilitation projects were initiated that helped to slowly transform the South Bronx back into a livable community. Zoned for industry, physically separated from the rest of the Bronx by the elevated Bruckner Expressway, and the home of waste transfer stations, warehouses, scrap metal shops, and a 1.9 million square foot food distribution center, it is not surprising that the Hunts Point neighborhood was slower to experience the resurgence. By the late 1990s, however, storefront vacancies on the area’s main street, Hunts Point Avenue, had fallen, from 60 percent in 1997 to 25 percent in 2000. The year 2000 also brought the arrival of many of the area’s first amenities in decades, if not in its history, including its first post office, the first banking service in 25 years, a primary care clinic, youth recreation center, and a new park located along the Bronx River. In 2004, the Fulton Fish Market, a former staple of the Lower Manhattan waterfront since 1853, was relocated to Hunts Point.

 

Since closing its printing operations in 1986, the American Bank Note Company Printing Plant building has served as home to a variety of tenants. Soon after the property was vacated by the American Bank Note Company, the building was used to provide space for garment manufacturing, and became known as the Bronx Apparel Center. Presently, much of the Lafayette Avenue wing of the building serves as the Bronx branch of the John V. Lindsay Wildcat Academy, an alternative high school for students who have dropped out of or have been dismissed from regular schools. The current owners of the building plan to undertake a commercial adaptive reuse project.

 

Description

 

Plan & Circulation

The American Bank Note Company Printing Plant occupies an irregularly-shaped, sloping block bounded by Lafayette and Garrison Avenues to the north and south, and Tiffany and Barretto Streets to the east and west. The site is surrounded by brick walls along Tiffany Street, Garrison Avenue, and Barretto Street, with the main vehicular gate located along Tiffany Street, and the primary pedestrian entry at the corner of Tiffany Street and Garrison Avenue.33 The principal T-shaped structure features a long, narrow wing along Lafayette Avenue (ranging from four to six stories exposed above grade) and a lower, broader, perpendicular printing-press wing extending to the north (three stories above grade). A third, later wing is located along Barretto Street, and follows the curvature of the road. Primary entry into the complex of buildings is via the west facade of the printing-press wing. Additional entries into the buildings can be found along Lafayette Avenue and Barretto Street. A one-story red brick garage is located on the northeast corner of the landmark site. All three wings of the steel-framed building feature red brick exterior walls and originally featured large expanses of industrial steel-sash in window openings. Nearly all facades of the American Bank Note Company Printing Plant, including the associated garage structure and the remaining original sections of the enclosing brick wall, are laid in a five-course American bond. A small, non-historic, one-story gable-roofed metal building is located immediately north of the printing press wing.

 

Lafayette Avenue Wing

 

The Lafayette Avenue wing of the American Bank Note Company Printing Plant, while only three bays deep, runs nearly 465 feet in length along Lafayette Avenue. The Lafayette Avenue (south) facade of this wing features three-story arcades formed by substantial brick pilasters that are spanned by recessed brick spandrels, thus separating the facade into 22 equal-sized bays. An additional narrow bay flanks each end of the Lafayette Avenue facade. Each of the pilasters, which separate the bays, is capped by a stepped-brick motif that is repeated on the remaining facades of this wing. Each of the recessed, round-headed arches that span the distance between the pilasters is detailed by a single header course of brick. Beneath each arch, most of the original arched steel-sash windows with operable sections remain with simple, rectangular sills (typical for the site), although unsympathetic glazing repairs and the intrusion of through-the-wall air conditioning units and louvered vents are visible.

 

The first and second stories of the arcades feature square-headed fenestration surrounded by brick lintels (also typical for the site) and the same simple, rectangular sills of the arched third story fenestration. The windows of the first story are substantially taller than those of the second story. Many of the original steel-sash windows with operable sections also remain along the first and second stories of the arcades, although they, too, have seen unsympathetic alterations and inclusions. Non-historic mesh security grilles have also been added to the first story window exteriors of the arcade located o the right of the central tower. At the second story, to the left of the central tower, two narrow, rectangular windows with iron security grilles appear to be original to the building, and probably serviced an interior area where less daylight and more security was requisite.

  

Directly above the arcades, the top-most story of the Lafayette Avenue facade is composed of a two­bay-deep 1925 addition to the wing, constructed of materials that closely match the original. Similar to the first and second stories of the arcades, this upper story features square-headed fenestration surrounded by the typical brick lintels and rectangular sills. Some of the original steel-sash windows with operable sections remain, while several have been replaced with modern windows or have received unsympathetic alterations and inclusions. Three bays to the left of the central tower feature narrow, rectangular windows with iron security grilles and appear to be original to the addition.

 

Beneath the three-story arcades, a series of square-headed “basement” level windows is visible, although only five such windows exist to the right of the central tower due to the slope of the site. The steel-sash fenestration with operable sections of this story is flush with the brick facade and features the typical lintels and sills for the site. Modern flashing and other alterations are visible at this level, particularly to the right of the central tower where the glazing of at least one window has been entirely replaced by louvered vents, exhaust flues, and a mesh security grille. Several square headed, “sub-basement” level windows are present to the left of the central tower.

 

Each set of the paired fenestration of this level is equivalent in width to the windows of the stories above and features the typical lintels and sills. Like the fenestration in other parts of the building, the windows here are industrial steel-sash, but do not feature operable sections. The majority of the windows are covered by mesh security grilles and also have suffered from unsympathetic repairs and replacements of glazed elements.

 

To the left of the central tower, a “sub-sub-basement” level of windows is visible below grade along a depressed areaway. The windows of this level are identical in size and placement to the windows of the “sub­basement” level, and also feature the typical lintels and sills of the site. Nearly all of the original steel-sash windows of this level have been bricked-in or otherwise altered. A non-original iron fence is present along the areaway, both to the left and to the right of the central tower.

 

The narrow bays that flank each end of the Lafayette Avenue facade are articulated in a similar fashion to the rest of the facade. The majority of the windows are square-headed and align with the other windows of the facade. The windows that align with the arcades complement the design of the arcades, featuring windows that are recessed slightly from the brick facade, with the top-most windows characterized by round-headed arches. Doorways are present at ground level, accessible above two-concrete steps. Above each doorway is a large, rectangular, industrial steel-sash transom. Due to the slope of Lafayette Avenue, the narrow bay to the right of the central tower is only four stories in height, while the bay to the left is six stories tall. The transom of the left bay is presently obscured by a mesh security grille. Non-historic signage is also present above each doorway.

 

The nine-story, rectangular tower that rises through the center of the Lafayette Avenue wing is carefully articulated as a more solid volume and is divided into two equal-sized recessed, pointed-arch bays containing narrow windows. The recessed openings containing the windows widen gradually in steps as they rise to pointed-arch terminations. The pointed arches are detailed by a single header course of brick with three consecutive recessed brick arches beneath. The pointed-arch window openings are present on all four of the tower’s facades, as are the narrow, slit windows of the tower’s top-most story.

 

Below the pointed-arch windows on all four sides, the spandrels are corbelled to meet the flanking piers and suggest balconies. The windows that align with the rounded-arch windows of the arcades to the left and the right of the central tower repeat the rounded-arch motif and are also articulated with a single header course of brick. At the ground level of the tower there are two openings, not original to the building, one a raised garage door, the other a standard doorway. To the left of the raised garage door, at both the “sub-basement” and “sub-sub-basement” levels, steel-sash windows have been replaced with glass block. All of the remaining windows of the tower retain their original steel-sash windows with operable sections and feature the typical lintels for the site. The rectangular sills beneath the windows within the bays extend beyond the window openings, spanning the width of the recessed areas. Below the third-story window openings, a balcony supported by concrete brackets spans the tower. A flagpole once rose above the tower’s crenellated parapet but is no longer extant.

 

The east and west facades of the Lafayette Avenue wing of the American Bank Note Company Printing Plant are articulated in a very similar manner to the Lafayette Avenue facade. Both the east and west facades feature substantial brick pilasters spanned by recessed brick spandrels that separate them into two equal-sized bays. A shorter, third bay to the north projects slightly from the west facade, but is recessed slightly at the east facade. The bays closest to Lafayette Avenue on both the east and west facades feature narrow, recessed rectangular windows, while the remaining openings feature the typical large expanses of industrial steel-sash windows. The typical lintels and sills are also present on both the east and west facades.

 

The windows of the two bays closest to Lafayette Avenue, including the rounded-arch windows of the top-story of the arcades, align with similar windows along the south facade. The top-most story of the shorter, northern bays of the east and west facades also feature rounded-arch windows. On the west facade, the large, square-headed windows of the “sub-sub-basement” level have been filled in with brick. Cellular phone antennas are present on this facade, particularly along the shorter, northern bay. Attempts to camouflage the antennas as brick elements have been made. Two vehicular openings have been cut into the shorter, northern bay of the otherwise identical east facade.

 

The north facade of the Lafayette Avenue wing is similarly articulated as multiple bays separated by substantial brick pilasters. To the west of the printing press wing, nine four-story arcades are visible, each capped with a rounded-arch window opening. Recessed above the roofline, an additional two stories are visible. The fenestration of these top-most stories align with similarly placed windows along the south facade of the Lafayette Avenue wing. Many of the original steel-sash windows with operable sections still remain along the north facade, although many, particularly at the bottom-most story, have unsympathetic alterations and inclusions, including at least one roll-down security gate. Adjacent to the north facade, a sheet-metal clad chimney stands next to a small, adjoining, one-story brick structure. The chimney, though original to the site, has apparently been shortened since the time of construction. Fire escapes are visible on the north facade.

With the exception of the crenellated tower, the Lafayette Avenue wing of the American Bank Note Company Printing Plant features a flat roof beyond a shallow parapet. The parapet features terra-cotta coping on all sides. There have long been three bulkheads on the roof of this wing: one near the west end, one just west of the central tower, and one near the center of the wing. Non-historic lighting, cellular phone antennas, security cameras, and signage, are present throughout.

 

Printing Press Wing

The larger, printing press wing, located north of and perpendicular to the Lafayette Avenue wing, is articulated similarly to the Lafayette Avenue wing, divided into three-story arcades framed by shallow pilasters. The pilasters of the printing press wing terminate with square caps, rather than the stepped caps present on the Lafayette Avenue wing. The east and west facades are divided into 16 bays each.

 

The seven bays adjacent to the Lafayette Avenue wing are somewhat taller and wider than the nine bays located to the rear (north). The difference in height is made up by slightly taller third-story windows present in the seven bays adjacent to the Lafayette Avenue wing and accommodate a partial mezzanine level inside. The north facade of the printing press wing is divided into 11 bays, while the wing is fully attached to the Lafayette Avenue wing to the south. The top-most story of the three visible facades of the printing press wing feature rounded-arch windows similar to those of the Lafayette Avenue wing. To the east, only this upper story is visible from street level, as the rest of the facade is obscured by the Barretto Street wing. The north facade is partially obscured from street level by the brick wall that surrounds the landmark site.

 

A loading platform extends along much of the west side of the printing press wing. At the main entrance to the building, which is located at the approximate mid-point of the west facade, a canopy protects four arched openings. The main entrance currently features two pairs of non-historic aluminum-framed doors, and is slightly recessed in its arched opening below a blocked transom. A non-historic iron railing presently lines the loading platform.

 

The saw-tooth roofline and numerous vents are visible above the edge of the roof parapet of the printing press wing. Several fire escapes serving the roof and upper stories are present on both the north and west facades of this wing. Many of the original industrial steel-sash windows have been replaced or altered, including the addition of through-the-wall air conditioning units. Towards the center of the north facade, a non-original third-story garage door is present. A shallow parapet surrounds the printing press wing on all four sides and is capped by terra-cotta coping, similar to the Lafayette Avenue wing.

 

- From the 2008 NYCLPC Landmark Designation Report

Object de Speculation

In the Papuan Asmat region (Indonesia): the village of Otsjanep has become notorious in recent years as the location where Michael Rockefeller (son of Nelson Rockefeller, Governor of New York and later US Vice-President) was killed and consumed by Asmat villagers in 1961. Travelling in the area seeking Asmat wood carvings and relics, Rockefeller was in a vessel (apparently a form of gerry-rigged catamaran made of tied canoes) that failed. Confident of his swimming abilities, he left his fellow travllerin the boad and swam for shore. He was never seen again, despite the combined efforts of several governments to find him or his remains.

 

There was persistent speculation about his death and a book by Carl Hoffman proposed that Rockefeller was killed and eaten by the Asmat as a response to the murder of several of their chieftains by other white men (Dutch). Not purely out of revenge or anger, this ritual was also a way of seeking the balance required in the Asmat belief system for the souls of their victims to find peace.

 

Otsjanep, now called Ocenep in Indonesian Bahasa, has a sister/offshoot village called Pirien established elsewhere on the Fayit / Ewta river, and during my time in the two villages I set up my tent in Pirien.

Irish National Organisation of the Unemployed - Press Release:

 

Budget 2013 and unemployment

 

After much speculation Budget 2013 has finally been announced. The Budget does not do enough in two vital areas. It will make the path to work, education and training more difficult for unemployed people and will further undermine the social insurance model, a model that the Minister sees as integral to our social protection system.

 

As predicted the duration an unemployed person can stay on Jobseekers Benefit has been cut from 12 months to 9 if he or she has made over 260 PRSI contributions. Similarly, if the person has paid less than 260 contributions they will only now have an entitlement to a JB payment for 6 months. So, for example, a person who has worked for 20 years or more and whose partner is working may find themselves cut adrift from any supports from the State after nine months. Yet he or she will be unemployed, see him or herself as unemployed but they will receive no supports from the State to assist them to get back to work.

Yet the State will be taking more PRSI contributions off all workers as anyone earning over €352 per week will pay on everything after: this is a regressive step and will particularly hit low income workers.

 

Another striking feature of the budget is the cutting of supports for unemployed people undertaking further education and training. This will hit in particular young people for whom Jobseekers Allowance had been cut in the past to encourage them to take up education and training options. The rationale for offering participants a full rate was to support people to re-skill themselves, to improve their chances of securing employment. Yet the cut to the Cost of Education Allowance; the equalisation of a training allowance with a participant’s previous social welfare payment; and a maximum limit of €160 for young people will make it harder for people to go down this path as they will find it unaffordable.

 

Child Benefit has not only been cut by €10: it has also been cut from €148 for the third child to €130; and from €160 for 4th child+ to €140. The provision of additional childcare or early years supports may be of benefit to some families. However, for many families struggling on a social welfare payment or a low income job this cut in Child Benefit is further exacerbated by the cut in the Back to School Clothing and Footwear Allowance. This payment has been cut from €150 to €100 for children of primary age; and from €250 to €200 for children aged 12+. Yet the cost of education continues to rise. According to the last Consumer Price Index education inflation ran at 6.7% in comparison to a national average of 1.2%.

 

The INOU is acutely aware of the importance of local and community development in providing important supports and services to unemployed people including the provision of access to employment. At a time when increasing demand on the ground it is disappointing to see further expenditure cuts envisaged for these programmes.

 

On a positive note the maintenance of the basic social welfare rate, as sought by the INOU, is to be welcomed. As are the additional places in Community Employment, TUS, JobBridge: it is critical important that these supports are meaningful for participants and lead on to decent employment.

 

Upper West Side, Manhattan, New York City, New York, United States

 

The Century Apartments, extending along the entire blockfront of Central Park West between West 62nd Street to West 63rd Street, anchors the southern end of one of New York City's finest residential boulevards, tfith twin towers rising 300 feet from the street, this building is one of a small group of related structures that help give Central Park West its distinctive silhouette. Designed in 1930 by Irwin S. Chanin of the Chanin Construction Company, the Century Apartments is among the most sophisticated residential Art Deco buildings in New York and is a major work by one of America's pioneering Art Deco designers.

 

Built in 1931, the Century was among the last buildings erected as part of the early 20th-century redevelopment of Central Park West. Central Park West, a continuation of Eighth Avenue, runs along the western edge of Central Park. Development along this prime avenue occurred very slowly, lagging substantially behind the general development of the Upper West Side. When Frederick Law Olmsted laid out Central Park he saw that the presence of the park would raise the value of land immediately adjacent to it. Olmsted expected these areas to develop as prime residential streets. Land speculation did indeed occur on Central Park West. However, the west side of the park never attracted the extremely wealthy people who could afford the inflated prices of land bordering on the park. Thus, while the side streets of the Upper West Side were built up with rows of speculative houses, Central Park West remained largely undeveloped.

 

A survey of Central Park West published in February 1893 shows that of the three blocks between 60th and 96th Streets (the American Museum of Natural History, located between 77th and 81st Streets is counted as one block) nineteen were either totally vacant or contained old shanties and frame houses. Other blocks were partially vacant. South of 71st Street every blockfront was empty except for the southernmost frontages which contained the Durland Riding Academy and the Van Norman Institute. 1

 

The earliest residential improvement on Central Park West, and one of its great architectural monuments was the Dakota, a designated New York City Landmark, at 72nd Street. Built in 1880-84, this eight-story building established Central Park West's character as a street of multiple dwellings. In 1890, by which time the Dakota had been joined by two apartment hotels, the St. Remo on 75th Street and the Beresford on 81st Street, as well as several flat houses, real estate broker F. R. Houghton noted that:

 

Central Park West seems to have only one future— it is destined to become an avenue of grand apartment houses and hotels. Everything tends that way. It is too public a thoroughfare to become a private residential avenue 3

 

However, it wasn't until several years later that Central Park West experienced the construction boom that Houghton had predicted.

 

The first concentrated building boom on Central Park West occurred at the turn of the century when a significant number of elegant residential and institutional buildings were erected south of 96th Street. These include some of the finest apartment houses in New York, such as the Prasada (1904) at 65th Street, the Langham (1905) at 73rd Street, the Kenilworth (1908) at 75th Street, and the St. Urban (1904) at 89th Street, as well as such institutional structures as the Ethical Culture Society School and Meeting House (1902, 1909) at 63rd and 64th Streets, Holy Trinity Evangelical Lutheran Church (1903) at 65th Street, the Second Church of Christ, Scientist (1898) at 68th Street, the Congregation Shearith Israel Synagogue (1895) at 70th Street, the Universalist Church of the Divine Paternity (1898) at 76th Street, and the Progress Club (now the Walden School, 1902) at 88th Street.

 

The presence of these fine apatment buildings and institutions on Central Park West reflects the coming of age of the Upper West Side. The Upper West Side had developed in the final decades of the 19th century as an enclave of upper middle-class life. Affluent middle-class families were attracted to the area by the quality of its housing, the presence of Riverside Park and Central Park, and by the accessibility of the neighborhood. As the Upper West Side became more and more desirable, developers began to build on the more expensive sites bordering the parks, and Central Park West began to be transformed into an elegant avenue of tall buildings that contrasted dramatically in scale to low rise residential Fifth Avenue. 4

 

In 1909 the new Central Park West apartment houses and institutions were joined by one of New York City's most sumptuous buildings, the New Theatre designed by Carrere & Hastings. This elegant limestone structure extended along the entire blockfront between 62nd Street and 63rd Street and was erected to house a subsidized theater company that would be artistically and physically separate from the commercial theaters centered around Times Square. This was not a successful artistic venture and the effort to establish a classical theater company at the New Theatre failed. In 1911 the theater was renamed the Century and it became a commercial house, albeit one located far from the commercial theater center. In 1920 the Shubert Organization gained control of the theater, and they managed it until its sale to the Chanin Construction Company in 1930.

 

During World War I construction on Central Park West slowed, but between 1920 and 1931 the area was transformed as the vacant sites were filled and many of the early apartment hotels and flats were replaced by new apartment houses. This final phase of Central Park West's development culminated in 1929-31 with the construction of the four twin-towered buildings that gave Central Park West its characteristic skyline. The distinctive form of the Century at 62nd and 63rd Streets, the Majestic (1930) at 71st-72nd Streets, the San Remo (1929) at 74th-75th Streets, and the Eldorado (1929) at 90th-91st Streets has come to symbolize the high quality of residential design of New York's Upper West Side.

 

Two of these great twin-towered buildings, the Majestic and Century, are Art Deco style structures designed and constructed by Irwin S. Chanin, one of New York City's leading builders and a pioneer in the design of Art Deco buildings in America. Irwin Salmon Chanin was born in Bensonhurst, Brooklyn. Soon after his birth the family returned to its native Ukraine, remaining there until 1907 when they moved back to Bensonhurst. Chanin graduated from Cooper Union in 1915 having studied engineering and architecture. His earliest employment was as an engineer working on subway construction in New York and Philadelphia. In 1919, after a brief stint in the army, Chanin began his building activities by constructing two houses in Bensonhurst. The success of this modest venture led to the construction of other one- and two-family houses in Bensonhurst as well as the formation of the Chanin Construction Company. In 1924 Chanin entered the real estate field in Manhattan with the erection of the Fur Center Building.

 

Also in that year Chanin began the construction of the first of a series of Broadway theaters. These theaters— all designed by architect Herbert Krapp—the 46th Street, Biltmore, Mansfield (now Brooks Atkinson), Royale, Majestic, and Masque (now Golden) have excellent sightlines and acoustics and only a single balcony; they remain among the finest Broadway houses. Chanin also built three large movie houses—the Loew's Coney Island (1925), Reilly & Hall, architects; the Roxy (1927), Walter Ahlschlager, architect; and the Beacon (1927-28), Walter Ahlschlager, architect. In 1925 Chanin spent four weeks in Paris visiting the Exposition Internationale des Arts Decoratifs et Industriels Modernes. This decorative arts exhibition had a profound influence on American architecture as American architects began to adapt the ornamental forms they had seen in Paris to their buildings. The first architects In the United States to use what have come to be known as Art Deco forms on major architectural works were Chanin and Ely

Jacques Kahn, both of whom had visited the Paris exhibition.^ Art Deco motifs first appear in Chanin's work at the Lincoln Hotel (now the Milford Plaza Hotel) built in 1927 as part of a complex of buildings that included the Royale, Majestic, and Masque Theatres.

 

The Lincoln was a traditionally styled structure designed by Schwartz & Gross. For the lobby and dining room, however, Chanin designed Art Deco wall panels and furnishings. The Lincoln Hotel interiors were followed by the Chanin Building of 1927-29 located at the southwest corner of East 42nd Street and Lexington Avenue. At the time the Chanin Building was designed, Chanin was not a registered architect. Chanin hired Sloan & Robertson, a rather conservative architectural firm responsible for the nearby Graybar Building, to examine the plans prepared by the Chanin Construction Company* Sloan & Robertson were only responsible for the exterior form of the building. Chanin personally supervised the decoration of the building. The building is filled with French-inspired Art Deco motifs, many executed under Chanin's direction by French-trained sculptor Rene Chambellan.

 

In 1930 Chanin became a registered architect and he was responsible for the design of the two Central Park West apartment buildings, but both projects had their genesis in plans for other building types. In April 1929, the Chanin Construction Company purchased the old Hotel Majestic on Central Park West between 71st Street and 72nd Street, intending to replace the old structure with a 45-story hotel.^ As designed, this was a dramatically-massed Art Deco structure, but the building situation in New York following the stock market crash precluded the construction of such an ambitious and risky project. In June 1930 it was announced that a 29-story twin-towered apartment house would rise on the site. According to Chanin, the design of this building was somewhat experimental—he wished to see if Art Deco forms would be accepted for a residential building.

 

Chanin's official involvement with the Century site began on May 28, 1929, when it was announced that the Chanin Construction Company would purchase the entire city block bounded by Broadway, Central Park West, West 62nd Street, and West 63rd Street. The site included the Century Theatre on Central Park West, Daly's Theatre on 63rd Street, and an apartment house and two garages on Broadway. Chanin announced that he would build a 65-story skyscraper on the site, that would, according to the New York Times, "be revolutionary in design and use."8 The Century Theatre was the property of the Shubert Organization, and in order to acquire the Central Park West site, Chanin was forced to sell them his interest in the Royale, Masque, and Majestic Theatres. The Shubert Organization had purchased a half interest in these theaters in 1928 and, according to Chanin, had had an interest in acquiring full control.

 

In August 1929 Chanin announced specific plans for the newly acquired Century Theatre site. He proposed to build an office and hotel that would be "an innovation in international relations."^ The building, to be known as the Palais de France, was to house the French consulate and tourist board, and the offices of French commercial firms. Chanin was to design the new building which would be in a "modern French [style] adapted to the exigencies of American skyscraper construction.In other words, this was to be an Art Deco style building using forms similar to those already in evidence at the Chanin Building. The building was to have three stories of permanent exhibition space for the display of French manufactured goods and for an international display of automobiles, airplanes, and yachts. There would also be shops on the ground floor. The next 27 stories were to be a hotel, while the top 30 stories were to be the French offices.

 

The conception of a Palais de France for New York reflects Chanin's interest in France and French culture. He wished to provide a building where French and American art and commerce could be united. While Chanin was impressed with European, and particularly French, modern design, he felt that America had successfully adapted these forms to create its own design idiom:

 

While Europe is the motherland in the development of the so-called modernistic tendencies in design, it is my own opinion that America is rationalizing these ideas and is making them fit into the scheme of things more successfully than Europe. I did not see abroad'any modernistic interiors or furniture that approaches either in beauty or usefulness that which is becoming fairly common in New York.H

The Palais de France was to unite a modern American structure with the finest modern French products.

 

Chanin and banker S.W. Straus traveled to France to arrange the sale of the Century site to the French. Negotiations seemed to be progressing, but no money was forthcoming from French banks, and in October 1930, Chanin announced that the Palais de France scheme had been dropped and that he would build a twin-towered apartment house similar in concept to the Majestic, then under construction. This building was to contain small apartments of from two to seven rooms "to meet the demand for this type of housing accommodation along Central Park West."12 According to Irwin Chanin the Century's apartments are smaller than those of earlier buildings because of the difficulty in renting large apartments during the Depression. The earlier Majestic had large apartments, some of which were difficult to rent and so the Century was planned with smaller, but still carefully laid out units.^ The Century, designed a year after the Majestic, is considered by Chanin to be a finer work.

 

He particularly noted that the crown of Century is a more complex creation and that the building has finer bay windows and balconies, and special glass.

 

The Century was the last of the four great Central Park West twin-towered apartment buildings. It is these buildings which prompted the New York Times to write that the west side "skyline bids fair to be ere long as beautifully fantastic as it is where the river mingles in the bay."^-^ The tower forms of the Century, Majestic, San Remo, and Eldorado came about as a result of the multiple dwelling law passed by the New York State Legislature in 1929. This law mandated an increase in yard and court area, but allowed residential buildings to rise higher than before, legalizing setbacks and towers in this building type for the first time. The bill limited the height of street walls to time the width of the street, but, on plots of over 25,000 square feet, allowed towers that could rise up to three times the width of the street.

 

The Century is a sophisticated essay in "modern American" or Art Deco design. The facade exhibits a complex balance of horizontal an^ vertical elements that creates a dynamic design tension. The nineteen-story superstructure forms a street wall that hugs the lot line on all three main elevations and lines up with the older pre-1929 buildings on Central Park West, while the towers rise up to proclaim the advent of a new zoning scheme and a modern style of architecture. The bands of tan and light brown brick, the long corner windows, and the cantilevered balconies lend a strong horizontal force to the design, but these are balanced by the vertical thrust of the projecting bowed window bays with their vertical brick ornament, by the rust-colored brick spandrel panels, and by the recessed window bays of the towers. The geometric masses that crown the towers also display this complex balance of horizontal and vertical forms.

 

On a smaller scale, the pattern of window mullions echoes the balance of horizontal and vertical elements found elsewhere. This is particularly true at the corner solaria with their strong horizontal mullions and rhythm of narrow and wider vertical mullions. These solaria are an important feature of the Century's design, and they, along with the other windows of the building, were equipped with a special imported English glass that allowed ultra-violat rays Into the apartments. Much of the Century's interest lies in the manipulation of such structural features as the brickwork, windows, bays, and balconies. Ornament, placed sparingly on the exterior, is used to highlight major focal points of the building such as the entrances, setbacks, and crowns. It is the crowns, visible from Central Park and as far east as Fifth Avenue, that are, appropriately, given the most dramatic ornamental form. The buttressed crowns with their corner fins and arched rear projections are one of New York City's major architectural adornments.

 

When it opened, the Century contained 417 suites and 1,688 rooms. Among its special features were sunken drawing rooms with fireplaces, creak-proof floors of walnut and selected hardwoods, free standing showers, duplex suites, and lobbies adjacent to the three entrances that displayed the finest in contemporary American design. In addition, there was a private landscaped garden located within the U-shaped plan of the building. The garden walls are faced with the same brick used for the street facades, reflecting Chanin*s effort to have the eighty-foot wide garden take on the form of a street, so that when residents looked out of their garden windows they did not have the feeling of living in a dark court.

 

The quality of the Century's design and its location near Hidtown offices and the theater district have attracted many prominent tenants including members of the Chanin family, Ethel Merman, Lee Shubert, Nanette Fabray, Jack Dempsey, Joey Heatherton, Mark Connolly, Theodore Sorensan, Carol Lawrence, Robert Goulet, Bill Cullin, and Leo Lindy (of cheesecake fame).

 

Description

 

The Century Apartments faces onto Central Park West between 62nd and 63rd Streets and extends back 250 feet on both side streets. The massing of this 30-story building is divided into a massive nineteen-story base that runs along the lot line on all three elevations and a pair of tall towers set at the Central Park West corners. The structure rests on a low rose-colored granite watertable, above which is a one- and two-story ochre-colored stone base. In the center of the Central Park West facade, the one-story stone base is pierced by the main entrance. The lobby is entered through a pair of glass doors protected by stylized geometric Art Deco style grilles of "white metal." The doors are set within a modest white metal enframement. The entrance ensemble is surrounded by the same rose-colored granite used on the watertable. This surround is framed by quoin-like forms ending in raised vertical moldings. To either side of the entrance are window groups and doors leading to professional apartments.

 

There are stores at either corner. The storefronts are not original, but they are set within the original openings. The commercial space at the 62nd Street corner was originally planned to house a bank, but due to the Depression the two-story space remained vacant. After World War II the space was divided and an apartment was created .on the second floor.

 

In its massing and ornamentation the Century Apartments displays a sophisticated balance between horizontal and vertical elements. Vertically, the main mass of the symmetrical apartment house can be divided,into five pavilions, each separated by shallow bow windows. The three central sections are faced with a tan brick that was chosen because of its resemblance to the color of limestone. The facade is enlivened with wide bands of light brown brick set between all of the windows with the exception of those beside the vertical bowed bays at either end. The central pavilion, above the entrance, is articulated by two windows on each of the floors between two and fifteen (exterior floor numbers may not always correspond with the interior numbering system). As with all of the windows of the building the sash consists of metal casements. Each window is divided into several movable and stationary panes by thin metal mullions.

 

The balance between the vertical and horizontal mullions echoes the overall balance of the building. In the central section each window consists of two movable casements. Long rectangular panes flank the casements while four stationary panes are set above and four jalousie windows are set below. There are concrete sill bands below each window.

 

Flanking the central section and separated from it by pairs of bowed window bays are pavilions that consist of pairs of small single casement windows and a double casement. The bowed bays rise vertically from the second floor. Bands of tan and light brown brick are located between the bays of each pair. The bowed window of each apartment is set below the level of the other windows indicating the presence of sunken drawing (living)rooms. Each of the bow windows Is divided into five parts with three narrow casements flanked by stationary panes. There are fixed transoms above and jalousies below. The bays are enlivened by the use of rust-colored brick spandrels ornamented with vertical bands of projecting bricks laid at an angle.

 

The rows of angled bricks continue the vertical Lines of the window mullions. Each window in the bay has a concrete sill and a brick lintel.

 

The corner sections of the building are faced entirely in tan brick and are articulated by large glass solaria. The end pavilions are separated from the central portion of the building by single bowed bays identical in form to those already described. These bays rise to the seventeenth floor, two stories higher than the central bays. Each solaria consists of eight windows on Central Park West and three on the side street. With the exception of the end panes on Central Park West all of these are movable casements. These large window groups have strongly articulated horizontal metal mullions and a rhythm narrow and wider mullions.

 

The sixteenth through nineteenth floors form a transitional zone between the main mass of the building and the towers above. Each of these floors contains cantilevered concrete balconies guarded by metal railings ornamented with Art Deco style chevron patterns.

 

The twin towers soar upwards to the ornamental crowns that identify the building from afar. The towers are faced with tan brick with light brown bands at the corners. The windows, with their metal mullions, are of the type discussed above. On Central Park West, beginning above the twentieth floor, the four central windows of each tower are ornamented by bold goemetric brick patterns. At the thirtieth floor each tower sets back to form the unique top that gives the Century its distinctive, recognizable silhouette. Like the massing and ornamentation of the facades and^the arrangement -a£»ithe windows _ these crowns exhibit a complex interaction of horizontal and vertical elements. Each consists of a main geometric mass (housing a water tower) that is supported by buttresses. The vertical thrust of the buttresses is countered by concrete "fins that straddle each corner of the towers.

 

At the northwest corner of the north tower and the corresponding southwest corner of the south tower arched projections with incised channels rise almost to the roofline (that to the south has been poorly rebuilt). These add to the dynamic silhouette of each tower.

 

The side street elevations of the Century step down in accordance with zoning rules. There are four major levels on each side street elevation, each of which is topped by projecting concrete balconies. The tan brick facades are interrupted in three locations by pairs of ornamental rust-colored brick window spandrels. On the ground floor are a succession of doors leading to professional offices and secondary residential entrances similar in design to that of the front elevation. At the rear, on each street, are geometric Art Deco gates leading to the service entrances. Geometric water tower pavilions, similar in form to the tower crowns, are located above the roofline of each side street facade.

 

The main mass of the Century is laid out on a U-shaped plan with a central garden that is visible from the public park and drive of the Lincoln Plaza Apartments off Broadway. The inner elevations of the Century are faced with the same tan brick used elsewhere and are articulated with a similar fenestration pattern. The use of the same face brick on the private inner court that was used for the public facades was unusual and evinces a desire on Mr. Chanin's part to design and build a building of the highest residential quality. The court created by the U-shaped plan was laid out as a garden for the enjoyment of the tenants. This garden, with its four brick pylons, survives.

 

There have been only two serious alterations to the Century since its completion. These are the alteration to the arched fin of the south tower, previously noted, and the removal of the original windows and brickwork from the twentieth and twenty-first floors of the Central Park West elevation of the south tower. Other alterations have occurred to the windows of the north tower penthouse and to several other apartment windows.

 

The Century Apartments stands today as a testament to the vision of architect and builder Irwin S. Chanin. In its characteristic twin-towered form, it remains one of the landmarks of Central Park West and is one of the major Art Deco style apartment buildings in America.

 

- From the 1985 NYCLPC Landmark Designation Report

Upper West Side, Manhattan, New York City, New York, United States

 

The Century Apartments, extending along the entire blockfront of Central Park West between West 62nd Street to West 63rd Street, anchors the southern end of one of New York City's finest residential boulevards, tfith twin towers rising 300 feet from the street, this building is one of a small group of related structures that help give Central Park West its distinctive silhouette. Designed in 1930 by Irwin S. Chanin of the Chanin Construction Company, the Century Apartments is among the most sophisticated residential Art Deco buildings in New York and is a major work by one of America's pioneering Art Deco designers.

 

Built in 1931, the Century was among the last buildings erected as part of the early 20th-century redevelopment of Central Park West. Central Park West, a continuation of Eighth Avenue, runs along the western edge of Central Park. Development along this prime avenue occurred very slowly, lagging substantially behind the general development of the Upper West Side. When Frederick Law Olmsted laid out Central Park he saw that the presence of the park would raise the value of land immediately adjacent to it. Olmsted expected these areas to develop as prime residential streets. Land speculation did indeed occur on Central Park West. However, the west side of the park never attracted the extremely wealthy people who could afford the inflated prices of land bordering on the park. Thus, while the side streets of the Upper West Side were built up with rows of speculative houses, Central Park West remained largely undeveloped.

 

A survey of Central Park West published in February 1893 shows that of the three blocks between 60th and 96th Streets (the American Museum of Natural History, located between 77th and 81st Streets is counted as one block) nineteen were either totally vacant or contained old shanties and frame houses. Other blocks were partially vacant. South of 71st Street every blockfront was empty except for the southernmost frontages which contained the Durland Riding Academy and the Van Norman Institute. 1

 

The earliest residential improvement on Central Park West, and one of its great architectural monuments was the Dakota, a designated New York City Landmark, at 72nd Street. Built in 1880-84, this eight-story building established Central Park West's character as a street of multiple dwellings. In 1890, by which time the Dakota had been joined by two apartment hotels, the St. Remo on 75th Street and the Beresford on 81st Street, as well as several flat houses, real estate broker F. R. Houghton noted that:

 

Central Park West seems to have only one future— it is destined to become an avenue of grand apartment houses and hotels. Everything tends that way. It is too public a thoroughfare to become a private residential avenue 3

 

However, it wasn't until several years later that Central Park West experienced the construction boom that Houghton had predicted.

 

The first concentrated building boom on Central Park West occurred at the turn of the century when a significant number of elegant residential and institutional buildings were erected south of 96th Street. These include some of the finest apartment houses in New York, such as the Prasada (1904) at 65th Street, the Langham (1905) at 73rd Street, the Kenilworth (1908) at 75th Street, and the St. Urban (1904) at 89th Street, as well as such institutional structures as the Ethical Culture Society School and Meeting House (1902, 1909) at 63rd and 64th Streets, Holy Trinity Evangelical Lutheran Church (1903) at 65th Street, the Second Church of Christ, Scientist (1898) at 68th Street, the Congregation Shearith Israel Synagogue (1895) at 70th Street, the Universalist Church of the Divine Paternity (1898) at 76th Street, and the Progress Club (now the Walden School, 1902) at 88th Street.

 

The presence of these fine apatment buildings and institutions on Central Park West reflects the coming of age of the Upper West Side. The Upper West Side had developed in the final decades of the 19th century as an enclave of upper middle-class life. Affluent middle-class families were attracted to the area by the quality of its housing, the presence of Riverside Park and Central Park, and by the accessibility of the neighborhood. As the Upper West Side became more and more desirable, developers began to build on the more expensive sites bordering the parks, and Central Park West began to be transformed into an elegant avenue of tall buildings that contrasted dramatically in scale to low rise residential Fifth Avenue. 4

 

In 1909 the new Central Park West apartment houses and institutions were joined by one of New York City's most sumptuous buildings, the New Theatre designed by Carrere & Hastings. This elegant limestone structure extended along the entire blockfront between 62nd Street and 63rd Street and was erected to house a subsidized theater company that would be artistically and physically separate from the commercial theaters centered around Times Square. This was not a successful artistic venture and the effort to establish a classical theater company at the New Theatre failed. In 1911 the theater was renamed the Century and it became a commercial house, albeit one located far from the commercial theater center. In 1920 the Shubert Organization gained control of the theater, and they managed it until its sale to the Chanin Construction Company in 1930.

 

During World War I construction on Central Park West slowed, but between 1920 and 1931 the area was transformed as the vacant sites were filled and many of the early apartment hotels and flats were replaced by new apartment houses. This final phase of Central Park West's development culminated in 1929-31 with the construction of the four twin-towered buildings that gave Central Park West its characteristic skyline. The distinctive form of the Century at 62nd and 63rd Streets, the Majestic (1930) at 71st-72nd Streets, the San Remo (1929) at 74th-75th Streets, and the Eldorado (1929) at 90th-91st Streets has come to symbolize the high quality of residential design of New York's Upper West Side.

 

Two of these great twin-towered buildings, the Majestic and Century, are Art Deco style structures designed and constructed by Irwin S. Chanin, one of New York City's leading builders and a pioneer in the design of Art Deco buildings in America. Irwin Salmon Chanin was born in Bensonhurst, Brooklyn. Soon after his birth the family returned to its native Ukraine, remaining there until 1907 when they moved back to Bensonhurst. Chanin graduated from Cooper Union in 1915 having studied engineering and architecture. His earliest employment was as an engineer working on subway construction in New York and Philadelphia. In 1919, after a brief stint in the army, Chanin began his building activities by constructing two houses in Bensonhurst. The success of this modest venture led to the construction of other one- and two-family houses in Bensonhurst as well as the formation of the Chanin Construction Company. In 1924 Chanin entered the real estate field in Manhattan with the erection of the Fur Center Building.

 

Also in that year Chanin began the construction of the first of a series of Broadway theaters. These theaters— all designed by architect Herbert Krapp—the 46th Street, Biltmore, Mansfield (now Brooks Atkinson), Royale, Majestic, and Masque (now Golden) have excellent sightlines and acoustics and only a single balcony; they remain among the finest Broadway houses. Chanin also built three large movie houses—the Loew's Coney Island (1925), Reilly & Hall, architects; the Roxy (1927), Walter Ahlschlager, architect; and the Beacon (1927-28), Walter Ahlschlager, architect. In 1925 Chanin spent four weeks in Paris visiting the Exposition Internationale des Arts Decoratifs et Industriels Modernes. This decorative arts exhibition had a profound influence on American architecture as American architects began to adapt the ornamental forms they had seen in Paris to their buildings. The first architects In the United States to use what have come to be known as Art Deco forms on major architectural works were Chanin and Ely

Jacques Kahn, both of whom had visited the Paris exhibition.^ Art Deco motifs first appear in Chanin's work at the Lincoln Hotel (now the Milford Plaza Hotel) built in 1927 as part of a complex of buildings that included the Royale, Majestic, and Masque Theatres.

 

The Lincoln was a traditionally styled structure designed by Schwartz & Gross. For the lobby and dining room, however, Chanin designed Art Deco wall panels and furnishings. The Lincoln Hotel interiors were followed by the Chanin Building of 1927-29 located at the southwest corner of East 42nd Street and Lexington Avenue. At the time the Chanin Building was designed, Chanin was not a registered architect. Chanin hired Sloan & Robertson, a rather conservative architectural firm responsible for the nearby Graybar Building, to examine the plans prepared by the Chanin Construction Company* Sloan & Robertson were only responsible for the exterior form of the building. Chanin personally supervised the decoration of the building. The building is filled with French-inspired Art Deco motifs, many executed under Chanin's direction by French-trained sculptor Rene Chambellan.

 

In 1930 Chanin became a registered architect and he was responsible for the design of the two Central Park West apartment buildings, but both projects had their genesis in plans for other building types. In April 1929, the Chanin Construction Company purchased the old Hotel Majestic on Central Park West between 71st Street and 72nd Street, intending to replace the old structure with a 45-story hotel.^ As designed, this was a dramatically-massed Art Deco structure, but the building situation in New York following the stock market crash precluded the construction of such an ambitious and risky project. In June 1930 it was announced that a 29-story twin-towered apartment house would rise on the site. According to Chanin, the design of this building was somewhat experimental—he wished to see if Art Deco forms would be accepted for a residential building.

 

Chanin's official involvement with the Century site began on May 28, 1929, when it was announced that the Chanin Construction Company would purchase the entire city block bounded by Broadway, Central Park West, West 62nd Street, and West 63rd Street. The site included the Century Theatre on Central Park West, Daly's Theatre on 63rd Street, and an apartment house and two garages on Broadway. Chanin announced that he would build a 65-story skyscraper on the site, that would, according to the New York Times, "be revolutionary in design and use."8 The Century Theatre was the property of the Shubert Organization, and in order to acquire the Central Park West site, Chanin was forced to sell them his interest in the Royale, Masque, and Majestic Theatres. The Shubert Organization had purchased a half interest in these theaters in 1928 and, according to Chanin, had had an interest in acquiring full control.

 

In August 1929 Chanin announced specific plans for the newly acquired Century Theatre site. He proposed to build an office and hotel that would be "an innovation in international relations."^ The building, to be known as the Palais de France, was to house the French consulate and tourist board, and the offices of French commercial firms. Chanin was to design the new building which would be in a "modern French [style] adapted to the exigencies of American skyscraper construction.In other words, this was to be an Art Deco style building using forms similar to those already in evidence at the Chanin Building. The building was to have three stories of permanent exhibition space for the display of French manufactured goods and for an international display of automobiles, airplanes, and yachts. There would also be shops on the ground floor. The next 27 stories were to be a hotel, while the top 30 stories were to be the French offices.

 

The conception of a Palais de France for New York reflects Chanin's interest in France and French culture. He wished to provide a building where French and American art and commerce could be united. While Chanin was impressed with European, and particularly French, modern design, he felt that America had successfully adapted these forms to create its own design idiom:

 

While Europe is the motherland in the development of the so-called modernistic tendencies in design, it is my own opinion that America is rationalizing these ideas and is making them fit into the scheme of things more successfully than Europe. I did not see abroad'any modernistic interiors or furniture that approaches either in beauty or usefulness that which is becoming fairly common in New York.H

The Palais de France was to unite a modern American structure with the finest modern French products.

 

Chanin and banker S.W. Straus traveled to France to arrange the sale of the Century site to the French. Negotiations seemed to be progressing, but no money was forthcoming from French banks, and in October 1930, Chanin announced that the Palais de France scheme had been dropped and that he would build a twin-towered apartment house similar in concept to the Majestic, then under construction. This building was to contain small apartments of from two to seven rooms "to meet the demand for this type of housing accommodation along Central Park West."12 According to Irwin Chanin the Century's apartments are smaller than those of earlier buildings because of the difficulty in renting large apartments during the Depression. The earlier Majestic had large apartments, some of which were difficult to rent and so the Century was planned with smaller, but still carefully laid out units.^ The Century, designed a year after the Majestic, is considered by Chanin to be a finer work.

 

He particularly noted that the crown of Century is a more complex creation and that the building has finer bay windows and balconies, and special glass.

 

The Century was the last of the four great Central Park West twin-towered apartment buildings. It is these buildings which prompted the New York Times to write that the west side "skyline bids fair to be ere long as beautifully fantastic as it is where the river mingles in the bay."^-^ The tower forms of the Century, Majestic, San Remo, and Eldorado came about as a result of the multiple dwelling law passed by the New York State Legislature in 1929. This law mandated an increase in yard and court area, but allowed residential buildings to rise higher than before, legalizing setbacks and towers in this building type for the first time. The bill limited the height of street walls to time the width of the street, but, on plots of over 25,000 square feet, allowed towers that could rise up to three times the width of the street.

 

The Century is a sophisticated essay in "modern American" or Art Deco design. The facade exhibits a complex balance of horizontal an^ vertical elements that creates a dynamic design tension. The nineteen-story superstructure forms a street wall that hugs the lot line on all three main elevations and lines up with the older pre-1929 buildings on Central Park West, while the towers rise up to proclaim the advent of a new zoning scheme and a modern style of architecture. The bands of tan and light brown brick, the long corner windows, and the cantilevered balconies lend a strong horizontal force to the design, but these are balanced by the vertical thrust of the projecting bowed window bays with their vertical brick ornament, by the rust-colored brick spandrel panels, and by the recessed window bays of the towers. The geometric masses that crown the towers also display this complex balance of horizontal and vertical forms.

 

On a smaller scale, the pattern of window mullions echoes the balance of horizontal and vertical elements found elsewhere. This is particularly true at the corner solaria with their strong horizontal mullions and rhythm of narrow and wider vertical mullions. These solaria are an important feature of the Century's design, and they, along with the other windows of the building, were equipped with a special imported English glass that allowed ultra-violat rays Into the apartments. Much of the Century's interest lies in the manipulation of such structural features as the brickwork, windows, bays, and balconies. Ornament, placed sparingly on the exterior, is used to highlight major focal points of the building such as the entrances, setbacks, and crowns. It is the crowns, visible from Central Park and as far east as Fifth Avenue, that are, appropriately, given the most dramatic ornamental form. The buttressed crowns with their corner fins and arched rear projections are one of New York City's major architectural adornments.

 

When it opened, the Century contained 417 suites and 1,688 rooms. Among its special features were sunken drawing rooms with fireplaces, creak-proof floors of walnut and selected hardwoods, free standing showers, duplex suites, and lobbies adjacent to the three entrances that displayed the finest in contemporary American design. In addition, there was a private landscaped garden located within the U-shaped plan of the building. The garden walls are faced with the same brick used for the street facades, reflecting Chanin*s effort to have the eighty-foot wide garden take on the form of a street, so that when residents looked out of their garden windows they did not have the feeling of living in a dark court.

 

The quality of the Century's design and its location near Hidtown offices and the theater district have attracted many prominent tenants including members of the Chanin family, Ethel Merman, Lee Shubert, Nanette Fabray, Jack Dempsey, Joey Heatherton, Mark Connolly, Theodore Sorensan, Carol Lawrence, Robert Goulet, Bill Cullin, and Leo Lindy (of cheesecake fame).

 

Description

 

The Century Apartments faces onto Central Park West between 62nd and 63rd Streets and extends back 250 feet on both side streets. The massing of this 30-story building is divided into a massive nineteen-story base that runs along the lot line on all three elevations and a pair of tall towers set at the Central Park West corners. The structure rests on a low rose-colored granite watertable, above which is a one- and two-story ochre-colored stone base. In the center of the Central Park West facade, the one-story stone base is pierced by the main entrance. The lobby is entered through a pair of glass doors protected by stylized geometric Art Deco style grilles of "white metal." The doors are set within a modest white metal enframement. The entrance ensemble is surrounded by the same rose-colored granite used on the watertable. This surround is framed by quoin-like forms ending in raised vertical moldings. To either side of the entrance are window groups and doors leading to professional apartments.

 

There are stores at either corner. The storefronts are not original, but they are set within the original openings. The commercial space at the 62nd Street corner was originally planned to house a bank, but due to the Depression the two-story space remained vacant. After World War II the space was divided and an apartment was created .on the second floor.

 

In its massing and ornamentation the Century Apartments displays a sophisticated balance between horizontal and vertical elements. Vertically, the main mass of the symmetrical apartment house can be divided,into five pavilions, each separated by shallow bow windows. The three central sections are faced with a tan brick that was chosen because of its resemblance to the color of limestone. The facade is enlivened with wide bands of light brown brick set between all of the windows with the exception of those beside the vertical bowed bays at either end. The central pavilion, above the entrance, is articulated by two windows on each of the floors between two and fifteen (exterior floor numbers may not always correspond with the interior numbering system). As with all of the windows of the building the sash consists of metal casements. Each window is divided into several movable and stationary panes by thin metal mullions.

 

The balance between the vertical and horizontal mullions echoes the overall balance of the building. In the central section each window consists of two movable casements. Long rectangular panes flank the casements while four stationary panes are set above and four jalousie windows are set below. There are concrete sill bands below each window.

 

Flanking the central section and separated from it by pairs of bowed window bays are pavilions that consist of pairs of small single casement windows and a double casement. The bowed bays rise vertically from the second floor. Bands of tan and light brown brick are located between the bays of each pair. The bowed window of each apartment is set below the level of the other windows indicating the presence of sunken drawing (living)rooms. Each of the bow windows Is divided into five parts with three narrow casements flanked by stationary panes. There are fixed transoms above and jalousies below. The bays are enlivened by the use of rust-colored brick spandrels ornamented with vertical bands of projecting bricks laid at an angle.

 

The rows of angled bricks continue the vertical Lines of the window mullions. Each window in the bay has a concrete sill and a brick lintel.

 

The corner sections of the building are faced entirely in tan brick and are articulated by large glass solaria. The end pavilions are separated from the central portion of the building by single bowed bays identical in form to those already described. These bays rise to the seventeenth floor, two stories higher than the central bays. Each solaria consists of eight windows on Central Park West and three on the side street. With the exception of the end panes on Central Park West all of these are movable casements. These large window groups have strongly articulated horizontal metal mullions and a rhythm narrow and wider mullions.

 

The sixteenth through nineteenth floors form a transitional zone between the main mass of the building and the towers above. Each of these floors contains cantilevered concrete balconies guarded by metal railings ornamented with Art Deco style chevron patterns.

 

The twin towers soar upwards to the ornamental crowns that identify the building from afar. The towers are faced with tan brick with light brown bands at the corners. The windows, with their metal mullions, are of the type discussed above. On Central Park West, beginning above the twentieth floor, the four central windows of each tower are ornamented by bold goemetric brick patterns. At the thirtieth floor each tower sets back to form the unique top that gives the Century its distinctive, recognizable silhouette. Like the massing and ornamentation of the facades and^the arrangement -a£»ithe windows _ these crowns exhibit a complex interaction of horizontal and vertical elements. Each consists of a main geometric mass (housing a water tower) that is supported by buttresses. The vertical thrust of the buttresses is countered by concrete "fins that straddle each corner of the towers.

 

At the northwest corner of the north tower and the corresponding southwest corner of the south tower arched projections with incised channels rise almost to the roofline (that to the south has been poorly rebuilt). These add to the dynamic silhouette of each tower.

 

The side street elevations of the Century step down in accordance with zoning rules. There are four major levels on each side street elevation, each of which is topped by projecting concrete balconies. The tan brick facades are interrupted in three locations by pairs of ornamental rust-colored brick window spandrels. On the ground floor are a succession of doors leading to professional offices and secondary residential entrances similar in design to that of the front elevation. At the rear, on each street, are geometric Art Deco gates leading to the service entrances. Geometric water tower pavilions, similar in form to the tower crowns, are located above the roofline of each side street facade.

 

The main mass of the Century is laid out on a U-shaped plan with a central garden that is visible from the public park and drive of the Lincoln Plaza Apartments off Broadway. The inner elevations of the Century are faced with the same tan brick used elsewhere and are articulated with a similar fenestration pattern. The use of the same face brick on the private inner court that was used for the public facades was unusual and evinces a desire on Mr. Chanin's part to design and build a building of the highest residential quality. The court created by the U-shaped plan was laid out as a garden for the enjoyment of the tenants. This garden, with its four brick pylons, survives.

 

There have been only two serious alterations to the Century since its completion. These are the alteration to the arched fin of the south tower, previously noted, and the removal of the original windows and brickwork from the twentieth and twenty-first floors of the Central Park West elevation of the south tower. Other alterations have occurred to the windows of the north tower penthouse and to several other apartment windows.

 

The Century Apartments stands today as a testament to the vision of architect and builder Irwin S. Chanin. In its characteristic twin-towered form, it remains one of the landmarks of Central Park West and is one of the major Art Deco style apartment buildings in America.

 

- From the 1985 NYCLPC Landmark Designation Report

Varanasi, also known as Benares, or Kashi is an Indian city on the banks of the Ganga in Uttar Pradesh, 320 kilometres south-east of the state capital, Lucknow. It is the holiest of the seven sacred cities (Sapta Puri) in Hinduism, and Jainism, and played an important role in the development of Buddhism. Some Hindus believe that death at Varanasi brings salvation. It is one of the oldest continuously inhabited cities in the world. Varanasi is also known as the favourite city of the Hindu deity Lord Shiva as it has been mentioned in the Rigveda that this city in older times was known as Kashi or "Shiv ki Nagri".

 

The Kashi Naresh (Maharaja of Kashi) is the chief cultural patron of Varanasi, and an essential part of all religious celebrations. The culture of Varanasi is closely associated with the Ganges. The city has been a cultural centre of North India for several thousand years, and has a history that is older than most of the major world religions. The Benares Gharana form of Hindustani classical music was developed in Varanasi, and many prominent Indian philosophers, poets, writers, and musicians live or have lived in Varanasi. Gautama Buddha gave his first sermon at Sarnath, located near Varanasi.

 

Varanasi is the spiritual capital of India. It is often referred to as "the holy city of India", "the religious capital of India", "the city of Shiva", and "the city of learning". Scholarly books have been written in the city, including the Ramcharitmanas of Tulsidas. Today, there is a temple of his namesake in the city, the Tulsi Manas Mandir. The current temples and religious institutions in the city are dated to the 18th century. One of the largest residential universities of Asia, the Banaras Hindu University (BHU), is located here.

 

ETYMOLOGY

The name Varanasi possibly originates from the names of the two rivers: Varuna, still flowing in Varanasi, and Asi, a small stream near Assi Ghat. The old city does lie on the north shores of Ganges River bounded by its two tributaries Varuna and Asi. Another speculation is that the city derives its name from the river Varuna, which was called Varanasi in olden times.[11] This is generally disregarded by historians. Through the ages, Varanasi has been known by many names including Kāśī or Kashi (used by pilgrims dating from Buddha's days), Kāśikā (the shining one), Avimukta ("never forsaken" by Shiva), Ānandavana (the forest of bliss), and Rudravāsa (the place where Rudra/Śiva resides).

 

In the Rigveda, the city is referred to as Kāśī or Kashi, the luminous city as an eminent seat of learning. The name Kāśī is also mentioned in the Skanda Purana. In one verse, Shiva says, "The three worlds form one city of mine, and Kāśī is my royal palace therein." The name Kashi may be translated as "City of Light".

 

HISTORY

According to legend, Varanasi was founded by the God Shiva. The Pandavas, the heroes of the Hindu epic Mahabharata are also stated to have visited the city in search of Shiva to atone for their sins of fratricide and Brāhmanahatya that they had committed during the climactic Kurukshetra war. It is regarded as one of seven holy cities which can provide Moksha:

 

The earliest known archaeological evidence suggests that settlement around Varanasi in the Ganga valley (the seat of Vedic religion and philosophy) began in the 11th or 12th century BC, placing it among the world's oldest continually inhabited cities. These archaeological remains suggest that the Varanasi area was populated by Vedic people. However, the Atharvaveda (the oldest known text referencing the city), which dates to approximately the same period, suggests that the area was populated by indigenous tribes. It is possible that archaeological evidence of these previous inhabitants has yet to be discovered. Recent excavations at Aktha and Ramnagar, two sites very near to Varanasi, show them to be from 1800 BC, suggesting Varanasi started to be inhabited by that time too. Varanasi was also home to Parshva, the 23rd Jain Tirthankara and the earliest Tirthankara accepted as a historical figure in the 8th century BC.

 

Varanasi grew as an important industrial centre, famous for its muslin and silk fabrics, perfumes, ivory works, and sculpture. During the time of Gautama Buddha (born circa 567 BC), Varanasi was the capital of the Kingdom of Kashi. Buddha is believed to have founded Buddhism here around 528 BC when he gave his first sermon, "Turning the Wheel of Law", at nearby Sarnath. The celebrated Chinese traveller Xuanzang, who visited the city around 635 AD, attested that the city was a centre of religious and artistic activities, and that it extended for about 5 kilometres along the western bank of the Ganges. When Xuanzang, also known as Hiuen Tsiang, visited Varanasi in the 7th century, he named it "Polonisse" and wrote that the city had some 30 temples with about 30 monks. The city's religious importance continued to grow in the 8th century, when Adi Shankara established the worship of Shiva as an official sect of Varanasi.

 

In ancient times, Varanasi was connected by a road starting from Taxila and ending at Pataliputra during the Mauryan Empire. In 1194, the city succumbed to Turkish Muslim rule under Qutb-ud-din Aibak, who ordered the destruction of some one thousand temples in the city. The city went into decline over some three centuries of Muslim occupation, although new temples were erected in the 13th century after the Afghan invasion. Feroz Shah ordered further destruction of Hindu temples in the Varanasi area in 1376. The Afghan ruler Sikander Lodi continued the suppression of Hinduism in the city and destroyed most of the remaining older temples in 1496. Despite the Muslim rule, Varanasi remained the centre of activity for intellectuals and theologians during the Middle Ages, which further contributed to its reputation as a cultural centre of religion and education. Several major figures of the Bhakti movement were born in Varanasi, including Kabir who was born here in 1389 and hailed as "the most outstanding of the saint-poets of Bhakti cult (devotion) and mysticism of 15th-Century India"; and Ravidas, a 15th-century socio-religious reformer, mystic, poet, traveller, and spiritual figure, who was born and lived in the city and employed in the tannery industry. Similarly, numerous eminent scholars and preachers visited the city from across India and south Asia. Guru Nanak Dev visited Varanasi for Shivratri in 1507, a trip that played a large role in the founding of Sikhism.

 

In the 16th century, Varanasi experienced a cultural revival under the Muslim Mughal emperor Akbar who invested in the city, and built two large temples dedicated to Shiva and Vishnu. The Raja of Poona established the Annapurnamandir and the 200 metres Akbari Bridge was also completed during this period. The earliest tourists began arriving in the city during the 16th century. In 1665, the French traveller Jean Baptiste Tavernier described the architectural beauty of the Vindu Madhava temple on the side of the Ganges. The road infrastructure was also improved during this period and extended from Kolkata to Peshawar by Emperor Sher Shah Suri; later during the British Raj it came to be known as the famous Grand Trunk Road. In 1656, emperor Aurangzeb ordered the destruction of many temples and the building of mosques, causing the city to experience a temporary setback. However, after Aurangazeb's death, most of India was ruled by a confederacy of pro-Hindu kings. Much of modern Varanasi was built during this time by the Rajput and Maratha kings, especially during the 18th century, and most of the important buildings in the city today date to this period. The kings continued to be important through much of the British rule (1775–1947 AD), including the Maharaja of Benares, or Kashi Naresh. The kingdom of Benares was given official status by the Mughals in 1737, and continued as a dynasty-governed area until Indian independence in 1947, during the reign of Dr. Vibhuti Narayan Singh. In the 18th century, Muhammad Shah ordered the construction of an observatory on the Ganges, attached to Man Mandir Ghat, designed to discover imperfections in the calendar in order to revise existing astronomical tables. Tourism in the city began to flourish in the 18th century. In 1791, under the rule of the British Governor-General Warren Hastings, Jonathan Duncan founded a Sanskrit College in Varanasi. In 1867, the establishment of the Varanasi Municipal Board led to significant improvements in the city.

 

In 1897, Mark Twain, the renowned Indophile, said of Varanasi, "Benares is older than history, older than tradition, older even than legend, and looks twice as old as all of them put together." In 1910, the British made Varanasi a new Indian state, with Ramanagar as its headquarters but with no jurisdiction over the city of Varanasi itself. Kashi Naresh still resides in the Ramnagar Fort which is situated to the east of Varanasi, across the Ganges. Ramnagar Fort and its museum are the repository of the history of the kings of Varanasi. Since the 18th century, the fort has been the home of Kashi Naresh, deeply revered by the local people. He is the religious head and some devout inhabitants consider him to be the incarnation of Shiva. He is also the chief cultural patron and an essential part of all religious celebrations.

 

A massacre by British troops, of the Indian troops stationed here and of the population of the city, took place during the early stages of the Indian Rebellion of 1857. Annie Besant worked in Varanasi to promote theosophy and founded the Central Hindu College which later became a foundation for the creation of Banaras Hindu University as a secular university in 1916. Her purpose in founding the Central Hindu College in Varanasi was that she "wanted to bring men of all religions together under the ideal of brotherhood in order to promote Indian cultural values and to remove ill-will among different sections of the Indian population."

 

Varanasi was ceded to the Union of India on 15 October 1948. After the death of Dr. Vibhuti Narayan Singh in 2000, his son Anant Narayan Singh became the figurehead king, responsible for upholding the traditional duties of a Kashi Naresh.

 

MAIN SIGHTS

Varanasi's "Old City", the quarter near the banks of the Ganga river, has crowded narrow winding lanes flanked by road-side shops and scores of Hindu temples. As atmospheric as it is confusing, Varanasi's labyrinthine Old City has a rich culture, attracting many travellers and tourists. The main residential areas of Varanasi (especially for the middle and upper classes) are situated in regions far from the ghats; they are more spacious and less polluted.

 

Museums in and around Varanasi include Jantar Mantar, Sarnath Museum, Bharat Kala Bhawan and Ramnagar Fort.

 

JANTAR MANTAR

The Jantar Mantar observatory (1737) is located above the ghats on the Ganges, much above the high water level in the Ganges next to the Manmandir Ghat, near to Dasaswamedh Ghat and adjoining the palace of Raja Jai Singh of Jaipur. Compared to the observatories at Jaipur and Delhi, it is less well equipped but has a unique equatorial sundial which is functional and allows measurements to be monitored and recorded by one person.

 

RAMNAGAR FORT

The Ramnagar Fort located near the Ganges River on its eastern bank, opposite to the Tulsi Ghat, was built in the 18th century by Kashi Naresh Raja Balwant Singh with creamy chunar sandstone. It is in a typically Mughal style of architecture with carved balconies, open courtyards, and scenic pavilions. At present the fort is not in good repair. The fort and its museum are the repository of the history of the kings of Benares. It has been the home of the Kashi Naresh since the 18th century. The current king and the resident of the fort is Anant Narayan Singh who is also known as the Maharaja of Varanasi even though this royal title has been abolished since 1971. Labeled "an eccentric museum", it has a rare collection of American vintage cars, sedan chairs (bejeweled), an impressive weaponry hall and a rare astrological clock. In addition, manuscripts, especially religious writings, are housed in the Saraswati Bhawan. Also included is a precious handwritten manuscript by Goswami Tulsidas. Many books illustrated in the Mughal miniature style, with beautifully designed covers are also part of the collections. Because of its scenic location on the banks of the Ganges, it is frequently used as an outdoor shooting location for films. The film titled Banaras is one of the popular movies shot here. However, only a part of the fort is open for public viewing as the rest of the area is the residence of the Kashi Naresh and his family. It is 14 kilometres from Varanasi.

 

GHATS

Ghats are embankments made in steps of stone slabs along the river bank where pilgrims perform ritual ablutions. Ghats in Varanasi are an integral complement to the concept of divinity represented in physical, metaphysical and supernatural elements. All the ghats are locations on "the divine cosmic road", indicative of "its manifest transcendental dimension" Varanasi has at least 84 ghats. Steps in the ghats lead to the banks of River Ganges, including the Dashashwamedh Ghat, the Manikarnika Ghat, the Panchganga Ghat and the Harishchandra Ghat (where Hindus cremate their dead). Many ghats are associated with legends and several are now privately owned.

 

Many of the ghats were built when the city was under Maratha control. Marathas, Shindes (Scindias), Holkars, Bhonsles, and Peshwas stand out as patrons of present-day Varanasi. Most of the ghats are bathing ghats, while others are used as cremation sites. A morning boat ride on the Ganges across the ghats is a popular visitor attraction. The extensive stretches of ghats enhance the river front with a multitude of shrines, temples and palaces built "tier on tier above the water’s edge".

 

The Dashashwamedh Ghat is the main and probably the oldest ghat of Varansi located on the Ganges, close to the Kashi Vishwanath Temple. It is believed that Brahma created it to welcome Shiva and sacrificed ten horses during the Dasa -Ashwamedha yajna performed here. Above the ghat and close to it, there are also temples dedicated to Sulatankesvara, Brahmesvara, Varahesvara, Abhaya Vinayaka, Ganga (the Ganges), and Bandi Devi which are part of important pilgrimage journeys. A group of priests perform "Agni Pooja" (Worship to Fire) daily in the evening at this ghat as a dedication to Shiva, Ganga, Surya (Sun), Agni (Fire), and the whole universe. Special aartis are held on Tuesdays and on religious festivals.

 

The Manikarnika Ghat is the Mahasmasana (meaning: "great cremation ground") and is the primary site for Hindu cremation in the city. Adjoining the ghat, there are raised platforms that are used for death anniversary rituals. It is said that an ear-ring (Manikarnika) of Shiva or his wife Sati fell here. According to a myth related to the Tarakesvara Temple, a Shiva temple at the ghat, Shiva whispers the Taraka mantra ("Prayer of the crossing") in the ear of the dead. Fourth-century Gupta period inscriptions mention this ghat. However, the current ghat as a permanent riverside embankment was built in 1302 and has been renovated at least three times.

 

TEMPLES

Among the estimated 23000 temples in Varanasi, the most worshiped are: the Kashi Vishwanath Temple of Shiva; the Sankat Mochan Hanuman Temple; and the Durga Temple known for the band of monkeys that reside in the large trees nearby.

 

Located on the outskirts of the Ganges, the Kashi Vishwanath Temple – dedicated to Varanasi's presiding deity Shiva (Vishwanath – "Lord of the world") – is an important Hindu temple and one of the 12 Jyotirlinga Shiva temples. It is believed that a single view of Vishwanath Jyotirlinga is worth more than that of other jyotirlingas. The temple has been destroyed and rebuilt a number of times. The Gyanvapi Mosque, which is adjacent to the temple, is the original site of the temple. The temple, as it exists now, also called Golden Temple, was built in 1780 by Queen Ahilyabai Holkar of Indore. The two pinnacles of the temple are covered in gold, donated in 1839 by Ranjit Singh, the ruler of the Punjab and the remaining dome is also planned to be gold plated by the Ministry of Culture & Religious Affairs of Uttar Pradesh. On 28 January 1983, the temple was taken over by the government of Uttar Pradesh and its management was transferred to a trust with then Kashi Naresh, Vibhuti Narayan Singh, as president and an executive committee with a Divisional Commissioner as chairman. Numerous rituals, prayers and aratis are held daily, starting from 2:30 am till 11:00 pm.

 

The Sankat Mochan Hanuman Temple is one of the sacred temples of the Hindu god Hanuman situated by the Assi River, on the way to the Durga and New Vishwanath temples within the Banaras Hindu University campus. The present temple structure was built in early 1900s by the educationist and freedom fighter, Pandit Madan Mohan Malviya, the founder of Banaras Hindu University. It is believed the temple was built on the very spot where the medieval Hindu saint Tulsidas had a vision of Hanuman. Thousands flock to the temple on Tuesdays and Saturdays, weekdays associated with Hanuman. On 7 March 2006, in a terrorist attack one of the three explosions hit the temple while the Aarti was in progress when numerous devotees and people attending a wedding were present and many were injured. However, normal worship was resumed the next day with devotees visiting the temple and reciting hymns of Hanuman Chalisa (authored by Tulidas) and Sundarkand (a booklet of these hymns is provided free of charge in the temple). After the terrorist incident, a permanent police post was set up inside the temple.

 

There are two temples named "Durga" in Varanasi, Durga Mandir (built about 500 years ago), and Durga Kund (built in the 18th century). Thousands of Hindu devotees visit Durga Kund during Navratri to worship the goddess Durga. The temple, built in Nagara architectural style, has multi-tiered spires[96] and is stained red with ochre, representing the red colour of Durga. The building has a rectangular tank of water called the Durga Kund ("Kund" meaning a pond or pool). Every year on the occasion of Nag Panchami, the act of depicting the god Vishnu reclining on the serpent Shesha is recreated in the Kund.

 

While the Annapurna Temple, located close to the Kashi Vishwanath temple, is dedicated to Annapurna, the goddess of food, the Sankatha Temple close to the Sindhia Ghat is dedicated to Sankatha, the goddess of remedy. The Sankatha temple has a large sculpture of a lion and a nine temple cluster dedicated to the nine planets.

 

Kalabhairav Temple, an ancient temple located near the Head Post Office at Visheshar Ganj, is dedicated to Kala-Bhairava, the guardian (Kotwal) of Varanasi. The Mrithyunjay Mahadev Temple, dedicated to Shiva, is situated on the way to Daranagar to Kalbhairav temple. A well near the temple has some religious significance as its water source is believed to be fed from several underground streams, having curative powers.

 

The New Vishwanath Temple located in the campus of Banaras Hindu University is a modern temple which was planned by Pandit Malviya and built by the Birlas. The Tulsi Manas Temple, nearby the Durga Temple, is a modern temple dedicated to the god Rama. It is built at the place where Tulsidas authored the Ramcharitmanas, which narrates the life of Rama. Many verses from this epic are inscribed on the temple walls.

 

The Bharat Mata Temple, dedicated to the national personification of India, was inaugurated by Mahatma Gandhi in 1936. It has relief maps of India carved in marble. Babu Shiv Prasad Gupta and Durga Prasad Khatri, leading numismatists, antiquarians and nationalist leaders, donated funds for its construction.

 

RELIGION

HINDUISM

Varanasi is one of the holiest cities and centres of pilgrimage for Hindus of all denominations. It is one of the seven Hindu holiest cities (Sapta Puri), considered the giver of salvation (moksha). Over 50,000 Brahmins live in Varanasi, providing religious services to the masses. Hindus believe that bathing in the Ganges remits sins and that dying in Kashi ensures release of a person's soul from the cycle of its transmigrations. Thus, many Hindus arrive here for dying.

 

As the home to the Kashi Vishwanath Temple Jyotirlinga, it is very sacred for Shaivism. Varanasi is also a Shakti Peetha, where the temple to goddess Vishalakshi stands, believed to be the spot where the goddess Sati's earrings fell. Hindus of the Shakti sect make a pilgrimage to the city because they regard the River Ganges itself to be the Goddess Shakti. Adi Shankara wrote his commentaries on Hinduism here, leading to the great Hindu revival.

 

In 2001, Hindus made up approximately 84% of the population of Varanasi District.

 

ISLAM

Varanasi is one of the holiest cities and centres of pilgrimage for Hindus of all denominations. It is one of the seven Hindu holiest cities (Sapta Puri), considered the giver of salvation (moksha). Over 50,000 Brahmins live in Varanasi, providing religious services to the masses. Hindus believe that bathing in the Ganges remits sins and that dying in Kashi ensures release of a person's soul from the cycle of its transmigrations. Thus, many Hindus arrive here for dying.

 

As the home to the Kashi Vishwanath Temple Jyotirlinga, it is very sacred for Shaivism. Varanasi is also a Shakti Peetha, where the temple to goddess Vishalakshi stands, believed to be the spot where the goddess Sati's earrings fell. Hindus of the Shakti sect make a pilgrimage to the city because they regard the River Ganges itself to be the Goddess Shakti. Adi Shankara wrote his commentaries on Hinduism here, leading to the great Hindu revival.

 

In 2001, Hindus made up approximately 84% of the population of Varanasi District.

 

OTHERS

At the 2001 census, persons of other religions or no religion made up 0.4% of the population of Varanasi District.

 

Varanasi is a pilgrimage site for Jains along with Hindus and Buddhists. It is believed to be the birthplace of Suparshvanath, Shreyansanath, and Parshva, who are respectively the seventh, eleventh, and twenty-third Jain Tirthankars and as such Varanasi is a holy city for Jains. Shree Parshvanath Digambar Jain Tirth Kshetra (Digambar Jain Temple) is situated in Bhelupur, Varanasi. This temple is of great religious importance to the Jain Religion.

 

Sarnath, a suburb of Varanasi, is a place of Buddhist pilgrimage. It is the site of the deer park where Siddhartha Gautama of Nepal is said to have given his first sermon about the basic principles of Buddhism. The Dhamek Stupa is one of the few pre-Ashokan stupas still in existence, though only its foundation remains. Also remaining is the Chaukhandi Stupa commemorating the spot where Buddha met his first disciples in the 5th century. An octagonal tower was built later there.

 

Guru Nanak Dev visited Varanasi for Shivratri in 1507 and had an encounter which with other events forms the basis for the story of the founding of Sikhism. Varanasi also hosts the Roman Catholic Diocese of Varanasi, and has an insignificant Jewish expatriate community. Varanasi is home to numerous tribal faiths which are not easily classified.

 

Dalits are 13% of population Of Varanasi city. Most dalits are followers of Guru Ravidass. So Shri Guru Ravidass Janam Asthan is important place of pilgrimage for Ravidasis from all around India.

 

RELIGIOUS FESTIVALS

On Mahashivaratri (February) – which is dedicated to Shiva – a procession of Shiva proceeds from the Mahamrityunjaya Temple to the Kashi Vishwanath Temple.

 

Dhrupad Mela is a five-day musical festival devoted to dhrupad style held at Tulsi Ghat in February–March.

 

The Sankat Mochan Hanuman Temple celebrates Hanuman Jayanti (March–April), the birthday of Hanuman with great fervour. A special puja, aarti, and a public procession is organized. Starting in 1923, the temple organizes a five-day classical music and dance concert festival titled Sankat Mochan Sangeet Samaroh in this period, when iconic artists from all parts of India are invited to perform.

 

The Ramlila of Ramnagar is a dramatic enactment of Rama's legend, as told in Ramacharitamanasa. The plays, sponsored by Kashi Naresh, are performed in Ramnagar every evening for 31 days. On the last day, the festivities reach a crescendo as Rama vanquishes the demon king Ravana. Kashi Naresh Udit Narayan Singh started this tradition around 1830.

 

Bharat Milap celebrates the meeting of Rama and his younger brother Bharata after the return of the former after 14 years of exile. It is celebrated during October–November, a day after the festival of Vijayadashami. Kashi Naresh attends this festival in his regal attire resplendent in regal finery. The festival attracts a large number of devotees.

 

Nag Nathaiya, celebrated on the fourth lunar day of the dark fortnight of the Hindu month of Kartik (October–November), that commemorates the victory of the god Krishna over the serpent Kaliya. On this occasion, a large Kadamba tree (Neolamarckia cadamba) branch is planted on the banks of the Ganges so that a boy acting the role of Krishna can jump into the river on to the effigy representing Kaliya. He stands over the effigy in a dancing pose playing the flute; the effigy and the boy standing on it is given a swirl in front of the audience. People watch the display standing on the banks of the river or from boats.

 

Ganga Mahotsav is a five-day music festival organized by the Uttar Pradesh Tourism Department, held in November–December culminating a day before Kartik Poornima (Dev Deepawali). On Kartik Poornima also called the Ganges festival, the Ganges is venerated by arti offered by thousands of pilgrims who release lighted lamps to float in the river from the ghats.

 

Annually Jashne-Eid Miladunnabi is celebrated on the day of Barawafat in huge numbers by Muslims in a huge rally coming from all the parts of the city and meeting up at Beniya Bagh.

 

WIKIPEDIA

Irish National Organisation of the Unemployed - Press Release:

 

Budget 2013 and unemployment

 

After much speculation Budget 2013 has finally been announced. The Budget does not do enough in two vital areas. It will make the path to work, education and training more difficult for unemployed people and will further undermine the social insurance model, a model that the Minister sees as integral to our social protection system.

 

As predicted the duration an unemployed person can stay on Jobseekers Benefit has been cut from 12 months to 9 if he or she has made over 260 PRSI contributions. Similarly, if the person has paid less than 260 contributions they will only now have an entitlement to a JB payment for 6 months. So, for example, a person who has worked for 20 years or more and whose partner is working may find themselves cut adrift from any supports from the State after nine months. Yet he or she will be unemployed, see him or herself as unemployed but they will receive no supports from the State to assist them to get back to work.

Yet the State will be taking more PRSI contributions off all workers as anyone earning over €352 per week will pay on everything after: this is a regressive step and will particularly hit low income workers.

 

Another striking feature of the budget is the cutting of supports for unemployed people undertaking further education and training. This will hit in particular young people for whom Jobseekers Allowance had been cut in the past to encourage them to take up education and training options. The rationale for offering participants a full rate was to support people to re-skill themselves, to improve their chances of securing employment. Yet the cut to the Cost of Education Allowance; the equalisation of a training allowance with a participant’s previous social welfare payment; and a maximum limit of €160 for young people will make it harder for people to go down this path as they will find it unaffordable.

 

Child Benefit has not only been cut by €10: it has also been cut from €148 for the third child to €130; and from €160 for 4th child+ to €140. The provision of additional childcare or early years supports may be of benefit to some families. However, for many families struggling on a social welfare payment or a low income job this cut in Child Benefit is further exacerbated by the cut in the Back to School Clothing and Footwear Allowance. This payment has been cut from €150 to €100 for children of primary age; and from €250 to €200 for children aged 12+. Yet the cost of education continues to rise. According to the last Consumer Price Index education inflation ran at 6.7% in comparison to a national average of 1.2%.

 

The INOU is acutely aware of the importance of local and community development in providing important supports and services to unemployed people including the provision of access to employment. At a time when increasing demand on the ground it is disappointing to see further expenditure cuts envisaged for these programmes.

 

On a positive note the maintenance of the basic social welfare rate, as sought by the INOU, is to be welcomed. As are the additional places in Community Employment, TUS, JobBridge: it is critical important that these supports are meaningful for participants and lead on to decent employment.

 

Varanasi, also known as Benares, or Kashi is an Indian city on the banks of the Ganga in Uttar Pradesh, 320 kilometres south-east of the state capital, Lucknow. It is the holiest of the seven sacred cities (Sapta Puri) in Hinduism, and Jainism, and played an important role in the development of Buddhism. Some Hindus believe that death at Varanasi brings salvation. It is one of the oldest continuously inhabited cities in the world. Varanasi is also known as the favourite city of the Hindu deity Lord Shiva as it has been mentioned in the Rigveda that this city in older times was known as Kashi or "Shiv ki Nagri".

 

The Kashi Naresh (Maharaja of Kashi) is the chief cultural patron of Varanasi, and an essential part of all religious celebrations. The culture of Varanasi is closely associated with the Ganges. The city has been a cultural centre of North India for several thousand years, and has a history that is older than most of the major world religions. The Benares Gharana form of Hindustani classical music was developed in Varanasi, and many prominent Indian philosophers, poets, writers, and musicians live or have lived in Varanasi. Gautama Buddha gave his first sermon at Sarnath, located near Varanasi.

 

Varanasi is the spiritual capital of India. It is often referred to as "the holy city of India", "the religious capital of India", "the city of Shiva", and "the city of learning". Scholarly books have been written in the city, including the Ramcharitmanas of Tulsidas. Today, there is a temple of his namesake in the city, the Tulsi Manas Mandir. The current temples and religious institutions in the city are dated to the 18th century. One of the largest residential universities of Asia, the Banaras Hindu University (BHU), is located here.

 

ETYMOLOGY

The name Varanasi possibly originates from the names of the two rivers: Varuna, still flowing in Varanasi, and Asi, a small stream near Assi Ghat. The old city does lie on the north shores of Ganges River bounded by its two tributaries Varuna and Asi. Another speculation is that the city derives its name from the river Varuna, which was called Varanasi in olden times.[11] This is generally disregarded by historians. Through the ages, Varanasi has been known by many names including Kāśī or Kashi (used by pilgrims dating from Buddha's days), Kāśikā (the shining one), Avimukta ("never forsaken" by Shiva), Ānandavana (the forest of bliss), and Rudravāsa (the place where Rudra/Śiva resides).

 

In the Rigveda, the city is referred to as Kāśī or Kashi, the luminous city as an eminent seat of learning. The name Kāśī is also mentioned in the Skanda Purana. In one verse, Shiva says, "The three worlds form one city of mine, and Kāśī is my royal palace therein." The name Kashi may be translated as "City of Light".

 

HISTORY

According to legend, Varanasi was founded by the God Shiva. The Pandavas, the heroes of the Hindu epic Mahabharata are also stated to have visited the city in search of Shiva to atone for their sins of fratricide and Brāhmanahatya that they had committed during the climactic Kurukshetra war. It is regarded as one of seven holy cities which can provide Moksha:

 

The earliest known archaeological evidence suggests that settlement around Varanasi in the Ganga valley (the seat of Vedic religion and philosophy) began in the 11th or 12th century BC, placing it among the world's oldest continually inhabited cities. These archaeological remains suggest that the Varanasi area was populated by Vedic people. However, the Atharvaveda (the oldest known text referencing the city), which dates to approximately the same period, suggests that the area was populated by indigenous tribes. It is possible that archaeological evidence of these previous inhabitants has yet to be discovered. Recent excavations at Aktha and Ramnagar, two sites very near to Varanasi, show them to be from 1800 BC, suggesting Varanasi started to be inhabited by that time too. Varanasi was also home to Parshva, the 23rd Jain Tirthankara and the earliest Tirthankara accepted as a historical figure in the 8th century BC.

 

Varanasi grew as an important industrial centre, famous for its muslin and silk fabrics, perfumes, ivory works, and sculpture. During the time of Gautama Buddha (born circa 567 BC), Varanasi was the capital of the Kingdom of Kashi. Buddha is believed to have founded Buddhism here around 528 BC when he gave his first sermon, "Turning the Wheel of Law", at nearby Sarnath. The celebrated Chinese traveller Xuanzang, who visited the city around 635 AD, attested that the city was a centre of religious and artistic activities, and that it extended for about 5 kilometres along the western bank of the Ganges. When Xuanzang, also known as Hiuen Tsiang, visited Varanasi in the 7th century, he named it "Polonisse" and wrote that the city had some 30 temples with about 30 monks. The city's religious importance continued to grow in the 8th century, when Adi Shankara established the worship of Shiva as an official sect of Varanasi.

 

In ancient times, Varanasi was connected by a road starting from Taxila and ending at Pataliputra during the Mauryan Empire. In 1194, the city succumbed to Turkish Muslim rule under Qutb-ud-din Aibak, who ordered the destruction of some one thousand temples in the city. The city went into decline over some three centuries of Muslim occupation, although new temples were erected in the 13th century after the Afghan invasion. Feroz Shah ordered further destruction of Hindu temples in the Varanasi area in 1376. The Afghan ruler Sikander Lodi continued the suppression of Hinduism in the city and destroyed most of the remaining older temples in 1496. Despite the Muslim rule, Varanasi remained the centre of activity for intellectuals and theologians during the Middle Ages, which further contributed to its reputation as a cultural centre of religion and education. Several major figures of the Bhakti movement were born in Varanasi, including Kabir who was born here in 1389 and hailed as "the most outstanding of the saint-poets of Bhakti cult (devotion) and mysticism of 15th-Century India"; and Ravidas, a 15th-century socio-religious reformer, mystic, poet, traveller, and spiritual figure, who was born and lived in the city and employed in the tannery industry. Similarly, numerous eminent scholars and preachers visited the city from across India and south Asia. Guru Nanak Dev visited Varanasi for Shivratri in 1507, a trip that played a large role in the founding of Sikhism.

 

In the 16th century, Varanasi experienced a cultural revival under the Muslim Mughal emperor Akbar who invested in the city, and built two large temples dedicated to Shiva and Vishnu. The Raja of Poona established the Annapurnamandir and the 200 metres Akbari Bridge was also completed during this period. The earliest tourists began arriving in the city during the 16th century. In 1665, the French traveller Jean Baptiste Tavernier described the architectural beauty of the Vindu Madhava temple on the side of the Ganges. The road infrastructure was also improved during this period and extended from Kolkata to Peshawar by Emperor Sher Shah Suri; later during the British Raj it came to be known as the famous Grand Trunk Road. In 1656, emperor Aurangzeb ordered the destruction of many temples and the building of mosques, causing the city to experience a temporary setback. However, after Aurangazeb's death, most of India was ruled by a confederacy of pro-Hindu kings. Much of modern Varanasi was built during this time by the Rajput and Maratha kings, especially during the 18th century, and most of the important buildings in the city today date to this period. The kings continued to be important through much of the British rule (1775–1947 AD), including the Maharaja of Benares, or Kashi Naresh. The kingdom of Benares was given official status by the Mughals in 1737, and continued as a dynasty-governed area until Indian independence in 1947, during the reign of Dr. Vibhuti Narayan Singh. In the 18th century, Muhammad Shah ordered the construction of an observatory on the Ganges, attached to Man Mandir Ghat, designed to discover imperfections in the calendar in order to revise existing astronomical tables. Tourism in the city began to flourish in the 18th century. In 1791, under the rule of the British Governor-General Warren Hastings, Jonathan Duncan founded a Sanskrit College in Varanasi. In 1867, the establishment of the Varanasi Municipal Board led to significant improvements in the city.

 

In 1897, Mark Twain, the renowned Indophile, said of Varanasi, "Benares is older than history, older than tradition, older even than legend, and looks twice as old as all of them put together." In 1910, the British made Varanasi a new Indian state, with Ramanagar as its headquarters but with no jurisdiction over the city of Varanasi itself. Kashi Naresh still resides in the Ramnagar Fort which is situated to the east of Varanasi, across the Ganges. Ramnagar Fort and its museum are the repository of the history of the kings of Varanasi. Since the 18th century, the fort has been the home of Kashi Naresh, deeply revered by the local people. He is the religious head and some devout inhabitants consider him to be the incarnation of Shiva. He is also the chief cultural patron and an essential part of all religious celebrations.

 

A massacre by British troops, of the Indian troops stationed here and of the population of the city, took place during the early stages of the Indian Rebellion of 1857. Annie Besant worked in Varanasi to promote theosophy and founded the Central Hindu College which later became a foundation for the creation of Banaras Hindu University as a secular university in 1916. Her purpose in founding the Central Hindu College in Varanasi was that she "wanted to bring men of all religions together under the ideal of brotherhood in order to promote Indian cultural values and to remove ill-will among different sections of the Indian population."

 

Varanasi was ceded to the Union of India on 15 October 1948. After the death of Dr. Vibhuti Narayan Singh in 2000, his son Anant Narayan Singh became the figurehead king, responsible for upholding the traditional duties of a Kashi Naresh.

 

MAIN SIGHTS

Varanasi's "Old City", the quarter near the banks of the Ganga river, has crowded narrow winding lanes flanked by road-side shops and scores of Hindu temples. As atmospheric as it is confusing, Varanasi's labyrinthine Old City has a rich culture, attracting many travellers and tourists. The main residential areas of Varanasi (especially for the middle and upper classes) are situated in regions far from the ghats; they are more spacious and less polluted.

 

Museums in and around Varanasi include Jantar Mantar, Sarnath Museum, Bharat Kala Bhawan and Ramnagar Fort.

 

JANTAR MANTAR

The Jantar Mantar observatory (1737) is located above the ghats on the Ganges, much above the high water level in the Ganges next to the Manmandir Ghat, near to Dasaswamedh Ghat and adjoining the palace of Raja Jai Singh of Jaipur. Compared to the observatories at Jaipur and Delhi, it is less well equipped but has a unique equatorial sundial which is functional and allows measurements to be monitored and recorded by one person.

 

RAMNAGAR FORT

The Ramnagar Fort located near the Ganges River on its eastern bank, opposite to the Tulsi Ghat, was built in the 18th century by Kashi Naresh Raja Balwant Singh with creamy chunar sandstone. It is in a typically Mughal style of architecture with carved balconies, open courtyards, and scenic pavilions. At present the fort is not in good repair. The fort and its museum are the repository of the history of the kings of Benares. It has been the home of the Kashi Naresh since the 18th century. The current king and the resident of the fort is Anant Narayan Singh who is also known as the Maharaja of Varanasi even though this royal title has been abolished since 1971. Labeled "an eccentric museum", it has a rare collection of American vintage cars, sedan chairs (bejeweled), an impressive weaponry hall and a rare astrological clock. In addition, manuscripts, especially religious writings, are housed in the Saraswati Bhawan. Also included is a precious handwritten manuscript by Goswami Tulsidas. Many books illustrated in the Mughal miniature style, with beautifully designed covers are also part of the collections. Because of its scenic location on the banks of the Ganges, it is frequently used as an outdoor shooting location for films. The film titled Banaras is one of the popular movies shot here. However, only a part of the fort is open for public viewing as the rest of the area is the residence of the Kashi Naresh and his family. It is 14 kilometres from Varanasi.

 

GHATS

Ghats are embankments made in steps of stone slabs along the river bank where pilgrims perform ritual ablutions. Ghats in Varanasi are an integral complement to the concept of divinity represented in physical, metaphysical and supernatural elements. All the ghats are locations on "the divine cosmic road", indicative of "its manifest transcendental dimension" Varanasi has at least 84 ghats. Steps in the ghats lead to the banks of River Ganges, including the Dashashwamedh Ghat, the Manikarnika Ghat, the Panchganga Ghat and the Harishchandra Ghat (where Hindus cremate their dead). Many ghats are associated with legends and several are now privately owned.

 

Many of the ghats were built when the city was under Maratha control. Marathas, Shindes (Scindias), Holkars, Bhonsles, and Peshwas stand out as patrons of present-day Varanasi. Most of the ghats are bathing ghats, while others are used as cremation sites. A morning boat ride on the Ganges across the ghats is a popular visitor attraction. The extensive stretches of ghats enhance the river front with a multitude of shrines, temples and palaces built "tier on tier above the water’s edge".

 

The Dashashwamedh Ghat is the main and probably the oldest ghat of Varansi located on the Ganges, close to the Kashi Vishwanath Temple. It is believed that Brahma created it to welcome Shiva and sacrificed ten horses during the Dasa -Ashwamedha yajna performed here. Above the ghat and close to it, there are also temples dedicated to Sulatankesvara, Brahmesvara, Varahesvara, Abhaya Vinayaka, Ganga (the Ganges), and Bandi Devi which are part of important pilgrimage journeys. A group of priests perform "Agni Pooja" (Worship to Fire) daily in the evening at this ghat as a dedication to Shiva, Ganga, Surya (Sun), Agni (Fire), and the whole universe. Special aartis are held on Tuesdays and on religious festivals.

 

The Manikarnika Ghat is the Mahasmasana (meaning: "great cremation ground") and is the primary site for Hindu cremation in the city. Adjoining the ghat, there are raised platforms that are used for death anniversary rituals. It is said that an ear-ring (Manikarnika) of Shiva or his wife Sati fell here. According to a myth related to the Tarakesvara Temple, a Shiva temple at the ghat, Shiva whispers the Taraka mantra ("Prayer of the crossing") in the ear of the dead. Fourth-century Gupta period inscriptions mention this ghat. However, the current ghat as a permanent riverside embankment was built in 1302 and has been renovated at least three times.

 

TEMPLES

Among the estimated 23000 temples in Varanasi, the most worshiped are: the Kashi Vishwanath Temple of Shiva; the Sankat Mochan Hanuman Temple; and the Durga Temple known for the band of monkeys that reside in the large trees nearby.

 

Located on the outskirts of the Ganges, the Kashi Vishwanath Temple – dedicated to Varanasi's presiding deity Shiva (Vishwanath – "Lord of the world") – is an important Hindu temple and one of the 12 Jyotirlinga Shiva temples. It is believed that a single view of Vishwanath Jyotirlinga is worth more than that of other jyotirlingas. The temple has been destroyed and rebuilt a number of times. The Gyanvapi Mosque, which is adjacent to the temple, is the original site of the temple. The temple, as it exists now, also called Golden Temple, was built in 1780 by Queen Ahilyabai Holkar of Indore. The two pinnacles of the temple are covered in gold, donated in 1839 by Ranjit Singh, the ruler of the Punjab and the remaining dome is also planned to be gold plated by the Ministry of Culture & Religious Affairs of Uttar Pradesh. On 28 January 1983, the temple was taken over by the government of Uttar Pradesh and its management was transferred to a trust with then Kashi Naresh, Vibhuti Narayan Singh, as president and an executive committee with a Divisional Commissioner as chairman. Numerous rituals, prayers and aratis are held daily, starting from 2:30 am till 11:00 pm.

 

The Sankat Mochan Hanuman Temple is one of the sacred temples of the Hindu god Hanuman situated by the Assi River, on the way to the Durga and New Vishwanath temples within the Banaras Hindu University campus. The present temple structure was built in early 1900s by the educationist and freedom fighter, Pandit Madan Mohan Malviya, the founder of Banaras Hindu University. It is believed the temple was built on the very spot where the medieval Hindu saint Tulsidas had a vision of Hanuman. Thousands flock to the temple on Tuesdays and Saturdays, weekdays associated with Hanuman. On 7 March 2006, in a terrorist attack one of the three explosions hit the temple while the Aarti was in progress when numerous devotees and people attending a wedding were present and many were injured. However, normal worship was resumed the next day with devotees visiting the temple and reciting hymns of Hanuman Chalisa (authored by Tulidas) and Sundarkand (a booklet of these hymns is provided free of charge in the temple). After the terrorist incident, a permanent police post was set up inside the temple.

 

There are two temples named "Durga" in Varanasi, Durga Mandir (built about 500 years ago), and Durga Kund (built in the 18th century). Thousands of Hindu devotees visit Durga Kund during Navratri to worship the goddess Durga. The temple, built in Nagara architectural style, has multi-tiered spires[96] and is stained red with ochre, representing the red colour of Durga. The building has a rectangular tank of water called the Durga Kund ("Kund" meaning a pond or pool). Every year on the occasion of Nag Panchami, the act of depicting the god Vishnu reclining on the serpent Shesha is recreated in the Kund.

 

While the Annapurna Temple, located close to the Kashi Vishwanath temple, is dedicated to Annapurna, the goddess of food, the Sankatha Temple close to the Sindhia Ghat is dedicated to Sankatha, the goddess of remedy. The Sankatha temple has a large sculpture of a lion and a nine temple cluster dedicated to the nine planets.

 

Kalabhairav Temple, an ancient temple located near the Head Post Office at Visheshar Ganj, is dedicated to Kala-Bhairava, the guardian (Kotwal) of Varanasi. The Mrithyunjay Mahadev Temple, dedicated to Shiva, is situated on the way to Daranagar to Kalbhairav temple. A well near the temple has some religious significance as its water source is believed to be fed from several underground streams, having curative powers.

 

The New Vishwanath Temple located in the campus of Banaras Hindu University is a modern temple which was planned by Pandit Malviya and built by the Birlas. The Tulsi Manas Temple, nearby the Durga Temple, is a modern temple dedicated to the god Rama. It is built at the place where Tulsidas authored the Ramcharitmanas, which narrates the life of Rama. Many verses from this epic are inscribed on the temple walls.

 

The Bharat Mata Temple, dedicated to the national personification of India, was inaugurated by Mahatma Gandhi in 1936. It has relief maps of India carved in marble. Babu Shiv Prasad Gupta and Durga Prasad Khatri, leading numismatists, antiquarians and nationalist leaders, donated funds for its construction.

 

RELIGION

HINDUISM

Varanasi is one of the holiest cities and centres of pilgrimage for Hindus of all denominations. It is one of the seven Hindu holiest cities (Sapta Puri), considered the giver of salvation (moksha). Over 50,000 Brahmins live in Varanasi, providing religious services to the masses. Hindus believe that bathing in the Ganges remits sins and that dying in Kashi ensures release of a person's soul from the cycle of its transmigrations. Thus, many Hindus arrive here for dying.

 

As the home to the Kashi Vishwanath Temple Jyotirlinga, it is very sacred for Shaivism. Varanasi is also a Shakti Peetha, where the temple to goddess Vishalakshi stands, believed to be the spot where the goddess Sati's earrings fell. Hindus of the Shakti sect make a pilgrimage to the city because they regard the River Ganges itself to be the Goddess Shakti. Adi Shankara wrote his commentaries on Hinduism here, leading to the great Hindu revival.

 

In 2001, Hindus made up approximately 84% of the population of Varanasi District.

 

ISLAM

Varanasi is one of the holiest cities and centres of pilgrimage for Hindus of all denominations. It is one of the seven Hindu holiest cities (Sapta Puri), considered the giver of salvation (moksha). Over 50,000 Brahmins live in Varanasi, providing religious services to the masses. Hindus believe that bathing in the Ganges remits sins and that dying in Kashi ensures release of a person's soul from the cycle of its transmigrations. Thus, many Hindus arrive here for dying.

 

As the home to the Kashi Vishwanath Temple Jyotirlinga, it is very sacred for Shaivism. Varanasi is also a Shakti Peetha, where the temple to goddess Vishalakshi stands, believed to be the spot where the goddess Sati's earrings fell. Hindus of the Shakti sect make a pilgrimage to the city because they regard the River Ganges itself to be the Goddess Shakti. Adi Shankara wrote his commentaries on Hinduism here, leading to the great Hindu revival.

 

In 2001, Hindus made up approximately 84% of the population of Varanasi District.

 

OTHERS

At the 2001 census, persons of other religions or no religion made up 0.4% of the population of Varanasi District.

 

Varanasi is a pilgrimage site for Jains along with Hindus and Buddhists. It is believed to be the birthplace of Suparshvanath, Shreyansanath, and Parshva, who are respectively the seventh, eleventh, and twenty-third Jain Tirthankars and as such Varanasi is a holy city for Jains. Shree Parshvanath Digambar Jain Tirth Kshetra (Digambar Jain Temple) is situated in Bhelupur, Varanasi. This temple is of great religious importance to the Jain Religion.

 

Sarnath, a suburb of Varanasi, is a place of Buddhist pilgrimage. It is the site of the deer park where Siddhartha Gautama of Nepal is said to have given his first sermon about the basic principles of Buddhism. The Dhamek Stupa is one of the few pre-Ashokan stupas still in existence, though only its foundation remains. Also remaining is the Chaukhandi Stupa commemorating the spot where Buddha met his first disciples in the 5th century. An octagonal tower was built later there.

 

Guru Nanak Dev visited Varanasi for Shivratri in 1507 and had an encounter which with other events forms the basis for the story of the founding of Sikhism. Varanasi also hosts the Roman Catholic Diocese of Varanasi, and has an insignificant Jewish expatriate community. Varanasi is home to numerous tribal faiths which are not easily classified.

 

Dalits are 13% of population Of Varanasi city. Most dalits are followers of Guru Ravidass. So Shri Guru Ravidass Janam Asthan is important place of pilgrimage for Ravidasis from all around India.

 

RELIGIOUS FESTIVALS

On Mahashivaratri (February) – which is dedicated to Shiva – a procession of Shiva proceeds from the Mahamrityunjaya Temple to the Kashi Vishwanath Temple.

 

Dhrupad Mela is a five-day musical festival devoted to dhrupad style held at Tulsi Ghat in February–March.

 

The Sankat Mochan Hanuman Temple celebrates Hanuman Jayanti (March–April), the birthday of Hanuman with great fervour. A special puja, aarti, and a public procession is organized. Starting in 1923, the temple organizes a five-day classical music and dance concert festival titled Sankat Mochan Sangeet Samaroh in this period, when iconic artists from all parts of India are invited to perform.

 

The Ramlila of Ramnagar is a dramatic enactment of Rama's legend, as told in Ramacharitamanasa. The plays, sponsored by Kashi Naresh, are performed in Ramnagar every evening for 31 days. On the last day, the festivities reach a crescendo as Rama vanquishes the demon king Ravana. Kashi Naresh Udit Narayan Singh started this tradition around 1830.

 

Bharat Milap celebrates the meeting of Rama and his younger brother Bharata after the return of the former after 14 years of exile. It is celebrated during October–November, a day after the festival of Vijayadashami. Kashi Naresh attends this festival in his regal attire resplendent in regal finery. The festival attracts a large number of devotees.

 

Nag Nathaiya, celebrated on the fourth lunar day of the dark fortnight of the Hindu month of Kartik (October–November), that commemorates the victory of the god Krishna over the serpent Kaliya. On this occasion, a large Kadamba tree (Neolamarckia cadamba) branch is planted on the banks of the Ganges so that a boy acting the role of Krishna can jump into the river on to the effigy representing Kaliya. He stands over the effigy in a dancing pose playing the flute; the effigy and the boy standing on it is given a swirl in front of the audience. People watch the display standing on the banks of the river or from boats.

 

Ganga Mahotsav is a five-day music festival organized by the Uttar Pradesh Tourism Department, held in November–December culminating a day before Kartik Poornima (Dev Deepawali). On Kartik Poornima also called the Ganges festival, the Ganges is venerated by arti offered by thousands of pilgrims who release lighted lamps to float in the river from the ghats.

 

Annually Jashne-Eid Miladunnabi is celebrated on the day of Barawafat in huge numbers by Muslims in a huge rally coming from all the parts of the city and meeting up at Beniya Bagh.

 

WIKIPEDIA

Mars (1895), Mars and its Canals (1906), Mars as the Abode of Life (1908), & The Evolution of Worlds (1909)

 

Percival Lowell (1855-1916) was an American businessman, author, mathematician, and astronomer who fueled speculation that there were canals on Mars. In 1894, he chose Flagstaff, Arizona as the home of his new observatory, the now famous Lowell Observatory. For the next fifteen years, he studied Mars extensively, and made intricate drawings of the surface markings as he perceived them. He was particularly interested in the canals of Mars, as drawn by Italian astronomer Giovanni Schiaparelli, who was director of the Milan Observatory. Lowell published his views in three books: “Mars” (1895), “Mars and Its Canals” (1906), and “Mars As the Abode of Life” (1908).

 

Lowell’s works include a full account of the “canals,” single and double, the “oases,” as he termed the dark spots at their intersections, and the varying visibility of both, depending partly on the Martian seasons. He theorized that an advanced but desperate culture had built the canals to tap Mars’ polar ice caps, the last source of water on an inexorably drying planet.

 

While this idea excited the public, the astronomical community was skeptical. Many astronomers could not see these markings, and few believed that they were as extensive as Lowell claimed. In 1909 the sixty-inch Mount Wilson Observatory telescope in Southern California allowed closer observation of the structures Lowell had interpreted as canals, and revealed irregular geological features, probably the result of natural erosion. The existence of canal-like features was definitely disproved in the 1960s by NASA’s Mariner missions. Today, the surface markings taken to be canals are regarded as an optical illusion.

 

Lowell's greatest contribution to planetary studies came during the last decade of his life, which he devoted to the search for Planet X, a hypothetical planet beyond Neptune. In 1930 Clyde Tombaugh, working at the Lowell Observatory, discovered Pluto near the location expected for Planet X. Partly in recognition of Lowell's efforts, a stylized P-L monogram – the first two letters of the new planet's name and also Lowell's initials – was chosen as Pluto's astronomical symbol.

 

Although Lowell's theories of the Martian canals are now discredited, his building of an observatory at the position where it would best function has been adopted as a principle for all observatories. He also established the program and an environment which made the discovery of Pluto by Clyde Tombaugh possible. Craters on the Moon and on Mars have been named after Percival Lowell. He has been described by other planetary scientists as "the most influential popularizer of planetary science in America before Carl Sagan". Lowell is buried on Mars Hill near his observatory. [Source: Wikipedia]