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Following, a text, in english, from Wikipedia the Free Encyclopedia:
Foro Romano
Roma, Largo della Salara Vecchia 5/6
The valley of Foro, nestled between the seven hills of Rome, was in ancient times a marsh. From the end of the seventh century B.C., after the improvement and drainage of the marshes, the Foro Romano (a forum) was constructed and this served as the centre of public life in Rome for over a thousand years. Over the course of the centuries, the various monuments were constructed: firstly, those structures which served political, religious and economic purposes and, later, during the second century B.C., the civil buildings or ‘basilicas’, which functioned as juridical centres. At the end of the Republic era of Ancient Rome, the Foro Romano was inadequate in its functioning as a civil and administrative centre. The various Emperors and their dynasties added only monuments of prestige: The Temple of Vespasian and Titus and that of Antoninus Pio and Faustina dedicated to the memory of the Divine Emperors, the monumental arch of Settimo Severo, built on the extreme west of the square in 203 A.D. to celebrate his military victories. The last great addition was made in the first years of the fourth century A.D. under the Emperor Massenzio, a temple dedicated to the memory of his son Romulus. The imposing Basilica on the Velia was restructured at the end of the fourth century A.D. and the last monument to be erected in the Foro was the Column of 608 A.D. in honour of the Byzantine Emperor Foca.
Copyright © 2003-2007 Pierreci
The Roman Forum, Forum Romanum, (although the Romans called it more often the Forum Magnum or just the Forum) was the central area around which ancient Rome developed, in which commerce and the administration of justice took place. The communal hearth was also located here. It was built on the site of a past cemetery.
Sequences of remains of paving show that sediment eroded from the surrounding hills was already raising the level of the forum in early Republican times. Originally it had been marshy ground, which was drained by the Tarquins with the Cloaca Maxima. Its final travertine paving, still visible, dates from the reign of Augustus.
Structures within the Forum
The ruins within the forum clearly show how urban spaces were utilized during the Roman Age. The Roman Forum includes a modern statue of Julius Caesar and the following major monuments, buildings, and ancient ruins:
Temples
Temple of Castor and Pollux
Temple of Saturn
Temple of Vesta
Temple of Venus and Roma
Temple of Antoninus and Faustina
Temple of Caesar
Temple of Vespasian and Titus
Temple of Concord
Shrine of Venus Cloacina
Basilicas
Basilica Aemilia
Basilica Julia
Basilica of Maxentius and Constantine
Arches
Arch of Septimius Severus
Arch of Titus
Arch of Tiberius
Arch of Augustus
Temple of Saturn
Temple of Castor and Pollux
Temple of Vesta
Temple of Venus and Roma
Temple of Antoninus and Faustina
Temple of Concord
Campo Vaccino, by Claude Lorrain
The Roman Forum
Other structures
Regia, originally the residence of the kings of Rome or at least their main headquarters, and later the office of the Pontifex Maximus, the high priest of Roman religion.
Rostra, from where politicians made their speeches to the Roman citizens
Curia Hostilia (later rebuilt as the Curia Julia), the site of the Roman Senate
Tabularium
Gemonian stairs
Clivus Capitolinus was the street that started at the Arch of Tiberius, wound around the Temple of Saturn, and ended at Capitoline Hill.
Umbilicus Urbi, the designated centre of the city from which and to which all distances in Rome and the Roman Empire were measured
Milliarium Aureum
Lapis Niger, a shrine also known as the Black Stone
Atrium Vestae, the house of the Vestal Virgins
A processional street, the Via Sacra, linked the Atrium Vetae with the Colosseum. By the end of the Empire, it had lost its everyday use but remained a sacred place.
Column of Phocas, the last monument built within the Forum
Tullianum, the prison used to hold various foreign leaders and generals.
Excavation and preservation
An anonymous 8th century traveler from Einsiedeln (now in Switzerland) reported that the Forum was already falling apart in his time. During the Middle Ages, though the memory of the Forum Romanum persisted, its monuments were for the most part buried under debris, and its location was designated the "Campo Vaccino" or "cattle field," located between the Capitoline Hill and the Colosseum. The return of Pope Urban V from Avignon in 1367 led to an increased interest in ancient monuments, partly for their moral lesson and partly as a quarry for new buildings being undertaken in Rome after a long lapse. Artists from the late 15th century drew the ruins in the Forum, antiquaries copied inscriptions in the 16th century, and a tentative excavation was begun in the late 18th century.
A cardinal took measures to drain it again and built the Alessandrine neighborhood over it. But the excavation by Carlo Fea, who began clearing the debris from the Arch of Septimius Severus in 1803, and archaeologists under the Napoleonic regime marked the beginning of clearing the Forum, which was only fully excavated in the early 20th century.
Remains from several centuries are shown together, due to the Roman practice of building over earlier ruins.
Other forums in Rome
Other fora existed in other areas of the city; remains of most of them, sometimes substantial, still exist. The most important of these are a number of large imperial fora forming a complex with the Forum Romanum: the Forum Iulium, Forum Augustum, the Forum Transitorium (also: Forum Nervae), and Trajan's Forum. The planners of the Mussolini era removed most of the Medieval and Baroque strata and built the Via dei Fori Imperiali road between the Imperial Fora and the Forum. There is also:
The Forum Boarium, dedicated to the commerce of cattle, between the Palatine Hill and the river Tiber,
The Forum Holitorium, dedicated to the commerce of herbs and vegetables, between the Capitoline Hill and the Servian walls,
The Forum Piscarium, dedicated to the commerce of fish, between the Capitoline hill and the Tiber, in the area of the current Roman Ghetto,
The Forum Suarium, dedicated to the commerce of pork, near the barracks of the cohortes urbanae in the northern part of the campus Martius,
The Forum Vinarium, dedicated to the commerce of wine, in the area now of the "quartiere" Testaccio, between Aventine Hill and the Tiber.
Other markets were known but remain unidentifiable due to a lack of precise information on the function of the sites. Among these, the Forum cuppedinis, was known as a general market for many goods.
Fórum Romano.
O principal fórum da Roma antiga.
O Fórum Romano ( latim : Forum Romanum, italiano : Foro Romano) é um pequeno retângulo aberto rodeado pelas ruínas de antigos edifícios do governo no centro da cidade de Roma . Os cidadãos da cidade antiga referência a este mercado como a Magnum Fórum, ou simplesmente o Fórum . Foi durante séculos o centro da vida pública romana: o local de procissões triunfais e as eleições, palco para discursos públicos e núcleo de assuntos comerciais. Aqui estátuas e monumentos comemorou os grandes homens da cidade. O coração cheio de Roma antiga , foi chamado o local de encontro mais célebre do mundo, e em toda a história. [1] Localizado no pequeno vale entre o Palatino e Capitolino Hills , hoje o Fórum é um imenso arruinar de fragmentos de arquitetura intermitente e escavações arqueológicas atrair turistas numerosos.
Muitas das estruturas mais antigas e importantes da cidade antiga foram localizadas sobre ou próximo ao Fórum. O Reino de primeiros santuários e templos foram localizados na borda sudeste. Estes incluíram a sua antiga residência real antiga, a Regia ( século 8 aC ), bem como os arredores do complexo virgens vestais , as quais foram reconstruídas depois da ascensão de Roma imperial . Outros santuários arcaico para o noroeste desenvolvido na República formal Comitium , onde o Senado - bem como do governo republicano em si - começou. A Casa do Senado, repartições públicas, tribunais, templos, monumentos e estátuas gradualmente a área desordenado. Com o tempo a Comitium arcaica foi substituída pelo Fórum maiores eo foco da atividade judicial movida para a nova Basílica Emília (179 aC). Cerca de 130 anos depois, Júlio César construiu a basílica Julia , juntamente com a nova Cúria Júlia , a recentragem ambos os cargos judiciais e do próprio Senado. O Fórum serviu então como uma praça revitalizada em que o povo de Roma pudesse se reunir para comercial, político, judicial e religioso buscas em um número cada vez maior.
Eventualmente negócio muito económico e judicial seria a transferência de distância do Fórum de estruturas maiores e mais extravagantes para o norte. Após a construção do Fórum de Trajano (110 dC), essas atividades transferidas para o Ulpia Basílica . O reinado de Constantino, o Grande viu a divisão do império em suas metades oriental e ocidental, bem como a construção da Basílica de Maxêncio (312 dC), as principais última expansão do complexo do Fórum. Este devolveu o centro político do Fórum, até a queda do Império Romano do Ocidente quase dois séculos mais tarde.
Descrição
A plateia grego antigo (πλατεία), uma praça pública ou praça da cidade , foi o modelo utilizado como base para o fórum romano. No período Imperial os edifícios públicos de grande porte que se aglomeraram ao redor da praça central havia reduzido a área aberta a um retângulo de aproximadamente 130 por 50 metros, a sua dimensão de longo foi orientado de noroeste para sudeste e estendia desde o sopé da colina do Capitólio ao do Hill Velian . O Fórum bom incluídos nesta praça, os prédios de frente para ele e, às vezes, uma área adicional (o Adjectum Forum ) que prorroga a sudeste até o Arco de Tito . [2] O Fórum basílicas , embora originalmente concebido como escritórios do governo, foram as bases dos primeiros elaborados cristã igrejas. A arquitetura dos templos e edifícios judiciais do fórum romano pode ser visto copiado em muitas das estruturas atuais do governo moderno que ainda estão organizadas em torno de um espaço público central.
Originalmente, o site do Fórum foi pantanoso terreno, que foi drenada por Tarquínio com a Cloaca Máxima . Devido à sua localização, nos sedimentos de ambas as inundações do Rio Tibre ea erosão das colinas circundantes foram o aumento do nível do piso do Fórum durante séculos. Escavada seqüências de remanescentes de pavimento mostram que o sedimento corroído das colinas circundantes já levantava o nível no início republicano vezes. Como o chão em torno dos edifícios começou a subir, os moradores simplesmente abriu sobre os escombros que foi demais para remover. Seu final de travertino pavimentação, ainda visível, as datas do reinado de Augusto . As escavações no século 19 revelou uma camada em cima da outra. O nível mais profundo escavado foi de 3,60 metros acima do nível do mar. Achados arqueológicos mostram a atividade humana a esse nível com a descoberta de madeira carbonizada.
Uma importante função do Fórum, durante os dois republicanos e os tempos imperiais, era o de servir como local para os militares que culminou desfiles comemorativos conhecidos como Triunfos . generais vitoriosos entrou na cidade pelo oeste do Triunfo Gate ( Porta Triumphalis ) e circum o Palatino (esquerda) antes de prosseguir a partir do monte Velian abaixo da Via Sacra e no Fórum. A partir daí eles montar o Rise Capitolino ( Clivus Capitolinus ) até o Templo de Júpiter Optimus Maximus na cúpula do Capitólio. Pródiga banquetes públicos seguiu para baixo sobre o Fórum.
A área do Fórum foi originalmente uma gramínea pantanal . Ele foi drenado no século 7 aC, com a construção da Cloaca Maxima , um sistema de esgotos cobertos de grandes dimensões que desaguava no rio Tibre , quanto mais pessoas começaram a se estabelecer entre os dois morros.
Segundo a tradição, o começo do Fórum estão relacionadas com a aliança entre Rômulo , primeiro rei de Roma controlar o Monte Palatino , e seu rival, Tito Tácio , que ocupou a colina do Capitólio . Assim, uma aliança formada após o combate havia sido interrompida pelas orações e gritos de Sabine mulheres. Como o vale estava entre os dois assentamentos, foi o local designado para os dois povos se conhecerem. Como a área do Fórum adiantados incluíram poças de água estagnada, a área mais acessível foi a parte norte do vale, que foi designado como o Comitium . Foi aqui que, de acordo com a história, as duas partes depuseram as armas e formaram uma aliança. [4]
O fórum foi fora das muralhas da fortaleza original Sabine, que foi inserido através da Porta Saturni. Estas paredes foram destruídas na maior parte, quando os dois morros foram apensados. [5] O Fórum original começou como um mercado ao ar livre perto da Comitium, mas ampliou sua dia-a-dia de compras e as necessidades do mercado. Como a política, questões judiciais e julgamentos começaram a assumir cada vez mais espaço, fóruns por toda a cidade começou a surgir a expandir as necessidades específicas da população em crescimento. Fora de gado, porco, legumes e vinho especializada em produtos de seu nicho e as divindades associadas ao seu redor.
O segundo rei, Numa Pompilius , é dito ter começado o culto de Vesta, construção de sua casa e no templo, bem como a Regia como a primeira cidade real do palácio. Mais tarde Tullus Hostilius fechado Comitium ao redor do templo etrusco antigo, onde o senado se reunir no local do conflito Sabine. Ele disse ter convertido o templo ao Hostilia Curia perto de onde o Senado se conheceram em uma velha cabana etrusca. Em 600 aC, Tarquínio Prisco teve a área pavimentada, pela primeira vez.
Durante o período republicano Comitium continuou a ser o local central para todos e vida política judiciária, na cidade de Roma. [6] No entanto, a fim de criar um espaço, bem como local de reunião maior, o Senado começou a expandir tanto o Fórum e Comitium através da compra de casas particulares existentes e removê-los para uso público. construção de projetos de vários cônsules e imperadores repaved e construída em ambos os Comitium e do Fórum. [7]
O século V aC viu a construção do Templo de Castor e Pólux . O templo de Concord foi introduzido no século IV aC, possivelmente por Marcus Furius Camillus. A Basílica Emília é uma estrutura republicana, mas teve vários nomes após a sua dedicação inicial em 179 aC. Muitas das tradições do Comitium tais como assembléias populares, os funerais da nobreza e os jogos foram transferidos para o Fórum. [8] Caio Graco é creditado com (ou acusados de) perturbar mos maiorum ("costume dos pais / ancestrais" ) na antiga Roma. Um realizada longa tradição de falar nos alto-falantes elevados " Rostra frente para o norte em direção à Casa do Senado para os políticos ea elite montada colocar de volta o orador para o povo reunido no Fórum Romano atrás do Comitium. A tribuna conhecido como Caio Licínio foi o primeiro a afastar-se da elite romana para as pessoas no Forum, um ato repetido posteriormente por Gracchus. [9] Isso começou a tradição de popularis locus, onde, ainda jovens nobres eram esperados para falar da Rostra.
Em 78 aC, o tabularium (Registros Hall) foi construído no final Capitólio do Fórum, por despacho dos cônsules para o ano, M. Emílio Lépido e Q. Lutatius Catulus . Com o tempo a Comitium foi perdida para o crescimento Cúria sempre e Júlio César s rearranjos "antes de seu assassinato em 44 aC. Naquele ano, dois dramáticos eventos extremamente foram testemunhados pelo Fórum, talvez o mais famoso de sempre a acontecer lá: Marc Antony é oração fúnebre de César (imortalizada em Shakespeare é famosa peça ) foi entregue a partir parcialmente falante concluída a plataforma conhecida como a Nova Rostra ea queima pública de corpo de César ocorreu em um local em frente ao Rostra torno do qual o Templo para o César Deificado foi posteriormente construída por grandes Octavius sobrinho dele (Augusto). [10] Quase dois anos depois, Marc Antony adicionado a notoriedade da Rostra por exibir publicamente a cabeça cortada e mão direita de seu inimigo de Cícero lá.
A estreita relação entre a Comitium eo Fórum Romano eventualmente sumiu a partir dos escritos dos antigos. O primeiro é o último mencionado no reinado de Sétimo Severo .
Após a morte de Júlio César, e no final do subsequente Guerra Civil , Augusto terminou grande tio, seu trabalho no Fórum. Ele teria declarado "Achei Roma, uma cidade de tijolos e deixou uma cidade de mármore". O que é verdade é que ele continuou a construção de projetos de seu antecessor e começou a muitos de seus próprios diretamente no Fórum. Durante primeiros tempos imperiais, no entanto, os negócios económicos e judiciais transferidos muito longe do Fórum de estruturas maiores e mais extravagantes para o norte. Após a construção do Fórum de Trajano (110 dC), essas atividades transferidas para o Ulpia Basílica .
O reinado de Constantino, o Grande viu a divisão do império em suas metades oriental e ocidental, bem como a construção da Basílica de Maxêncio (312 dC), as principais última expansão do complexo do Fórum. Este devolveu o centro político do Fórum, até a queda do Império Romano do Ocidente quase dois séculos mais tarde.
No século 5 a velhos edifícios no âmbito do Fórum começaram a ser transformados em igrejas cristãs. Por volta do século 8, todo o espaço foi cercado por igrejas cristãs tomando o lugar das ruínas e templos abandonados. [11]
Um viajante do século 8 anônimas de Einsiedeln (agora na Suíça) informou que o Fórum já caía aos pedaços em seu tempo. Durante a Idade Média, embora a memória do Fórum Romano persistisse, seus monumentos foram em sua maioria enterrados embaixo do entulho, e sua localização foi designado "Campo Vaccino" ou "campo de gado", localizado entre o Capitólio eo Coliseu .
Após o século 8 as estruturas do Fórum foram desmontadas, re-arranjadas e usado para construir torres e castelos feudais dentro da área local. No século 13 dessas estruturas reorganizadas foram derrubadas eo local se tornou uma lixeira. Isto, junto com os restos da construção medieval desmontado e estruturas antigas, ajudou a contribuir para o aumento do nível do solo. [12]
O retorno do Papa Urbano V de Avinhão em 1367 levou a um interesse crescente em monumentos antigos, em parte para sua lição moral e em parte como uma pedreira para os edifícios novos que estão sendo empreendidos em Roma depois de um longo lapso.
Artistas do final do século 15 atraiu as ruínas do Fórum, os antiquários copiaram inscrições no século 16, e uma tentativa de escavação teve início no final do século 18.
Um cardeal tomou medidas para drená-lo novamente e construiu a vizinhaça Alessandrina sobre ele. Mas a escavação por Carlo Fea , que começou a limpar o entulho do Arco de Septímio Severo em 1803, e arqueólogos sob o regime napoleônico marcaram o início do clareamento do Fórum, que só foi totalmente escavado no início do século 20.
Restos de vários séculos são mostrados em conjunto, devido à prática romana de construir sobre ruínas anteriores.
Hoje, as escavações arqueológicas continuam, juntamente com a restauração e preservação permanente. Por muito tempo um dos principais destinos turísticos na cidade, o Fórum está aberto para tráfego de pedestres ao longo das ruas da Roma antiga que são restauradas para o nível Imperial tarde. O Museu do Forum (Antiquarium Forense) é encontrado no final Coliseu de uma estrada moderna, a Via dei Fori Imperiali . Este pequeno museu tem uma importante colecção de esculturas e fragmentos arquitetônicos. Há também reconstruções do Fórum e nas proximidades Imperial Fora, bem como um pequeno vídeo em vários idiomas. Ele é realizado a partir do Fórum ao lado de Santa Francesca Romana (n º 53 Piazza S. Maria Nova) e está aberto das 08:30 h às uma hora antes do anoitecer. A entrada é gratuita.
Em 2008, as fortes chuvas causaram danos estruturais da cobertura de concreto segurando o moderno "Black Stone" de mármore em conjunto durante os Vulcanal .
Muitos dos templos do Fórum de data para os períodos do Reino e da República, embora a maioria foi destruída e reconstruída várias vezes. As ruínas no âmbito do Fórum mostram claramente como os espaços urbanos foram utilizados durante a época romana. O Fórum inclui actualmente uma estátua moderna de Júlio César e os principais monumentos seguintes, prédios antigos e ruínas :
Templos
Esta seção requer expansão .
Templo Data construída Construtor Localização dentro do Fórum
Templo de Castor e Pollux 494 aC Aulus Postumius Albino Lado sul, leste da Basílica Júlia
Templo de Saturno 501 aC Tarquínio Superbus Lado sul, a oeste da Basílica Júlia
Templo de Vesta 7 º século aC Numa Pompilius Canto sudeste, junto ao Templo de Castor e Pollux
Templo de Vênus e Roma 135 Adriano Late expansão fórum Imperial para a mais distante da Regia , em frente ao Coliseu
Templo de Antonino e Faustina 141 Antonino Pio Lado norte, a leste da Basílica Emília
Templo de César 29 aC Augustus Lado Leste, a oeste da Regia
Templo de Vespasiano e Tito 79 Tito e Domiciano West borda abaixo do tabularium Sul do Templo da Concórdia e no norte do Dii Portico Consentes
Templo de Rômulo 309 Maxêncio
Santuário de Vênus Cloacina
Templo de Rômulo Divus 309 Maxêncio
Basílicas
Basílica Emília
Basílica Júlia
Basílica de Maxêncio e Constantino
Arcos
Arco de Septímio Severo
Arco de Tito
edifícios públicos ou residências oficiais
Regia , originalmente a residência dos reis de Roma ou, pelo menos, a sua sede principal, e mais tarde do escritório do Pontifex Maximus, o sumo sacerdote da religião romana.
Cúria Júlia (mais tarde reconstrução por Diocleciano ), o site do Senado romano .
Tabularium , o escritório de registros de Roma.
Portico Dii Consentes
Atrium Vestae , a casa das virgens vestais.
Tullianum , a prisão usado para prender vários líderes estrangeiros e de generais.
monumentos menores
Rostra , de onde os políticos discursavam aos cidadãos romanos.
Urbi umbigo , o centro da cidade designados a partir da qual e para o qual todas as distâncias em Roma e no Império Romano foram medidos.
Milliarium Aureum Depois de Augustus erguido este monumento, todas as estradas foram consideradas para começar aqui e todas as distâncias no Império Romano foram medidos em relação a esse ponto.
Coluna de Focas , o último monumento construído dentro do Fórum.
Lapis Niger ("Pedra Negra"), um antigo santuário, que foi muito obscura, mesmo para os romanos.
Piscinas, molas
O Lacus Curtius , o site de uma piscina misteriosa venerado pelos romanos, mesmo depois de terem esquecido o que significava.
O Iuturnae Lacus ("Primavera de Juturna"), uma piscina de cura, onde Castor e Pólux foram disse ter regado os seus cavalos
Estradas, ruas, escadarias
Gemonian stairssteps situado na parte central de Roma, líder da Arx do Capitólio até o Fórum Romano.
Clivus Capitolinus era a rua que começou no Arco de Tibério, enrolado em torno do Templo de Saturno, e terminou no Capitólio.
Via Sacra , a famosa procissão de rua de Roman triunfos ; ligados a Vestae Atrium com o Coliseu .
Vanished (ou quase desapareceu) estruturas
Arco de Augusto
Arco de Fabius
Arco de Tibério
Basílica Fulvia
Basílica Opimia
Basílica Porcia
Basílica Sempronia
Golden House of Nero (Domus Aurea)
Instituto dos escribas e Arautos do Aediles
Santuário de Faustina, o Jovem
Santuário de Vulcano (Vulcanal)
Estátua de Navius Attus
Estátua de Constantino, o Grande
Estátua de Domiciano
Estátua de Tremulus
Estátua de Vertumno
Templo de Augusto
Templo de Baco
Templo da Concórdia
Templo de Janus
Tribunal do Marco Aurélio
Tribunal da Cidade do Pretor (Praetor Urbanus)
Tribunal do Pretor para Estrangeiros (Praetor Peregrinus)
Bem-chefe de Libo (Puteal Libonus ou Scribonianum)
Estátuas de vários outros deuses e os homens
How to change character encoding of a text file on Linux
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My wife texting on her phone. She had the laptop in front of her, so i pulled up a green wallpaper to get some green light in there. Kinda noisy but i like it.
f5, 1/125, 1600 ISO
55-200mm VR 4.5-5.6G
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Following, a text, in english, from Wikipedia the Free Encyclopedia:
Foro Romano
Roma, Largo della Salara Vecchia 5/6
The valley of Foro, nestled between the seven hills of Rome, was in ancient times a marsh. From the end of the seventh century B.C., after the improvement and drainage of the marshes, the Foro Romano (a forum) was constructed and this served as the centre of public life in Rome for over a thousand years. Over the course of the centuries, the various monuments were constructed: firstly, those structures which served political, religious and economic purposes and, later, during the second century B.C., the civil buildings or ‘basilicas’, which functioned as juridical centres. At the end of the Republic era of Ancient Rome, the Foro Romano was inadequate in its functioning as a civil and administrative centre. The various Emperors and their dynasties added only monuments of prestige: The Temple of Vespasian and Titus and that of Antoninus Pio and Faustina dedicated to the memory of the Divine Emperors, the monumental arch of Settimo Severo, built on the extreme west of the square in 203 A.D. to celebrate his military victories. The last great addition was made in the first years of the fourth century A.D. under the Emperor Massenzio, a temple dedicated to the memory of his son Romulus. The imposing Basilica on the Velia was restructured at the end of the fourth century A.D. and the last monument to be erected in the Foro was the Column of 608 A.D. in honour of the Byzantine Emperor Foca.
Copyright © 2003-2007 Pierreci
The Roman Forum, Forum Romanum, (although the Romans called it more often the Forum Magnum or just the Forum) was the central area around which ancient Rome developed, in which commerce and the administration of justice took place. The communal hearth was also located here. It was built on the site of a past cemetery.
Sequences of remains of paving show that sediment eroded from the surrounding hills was already raising the level of the forum in early Republican times. Originally it had been marshy ground, which was drained by the Tarquins with the Cloaca Maxima. Its final travertine paving, still visible, dates from the reign of Augustus.
Structures within the Forum
The ruins within the forum clearly show how urban spaces were utilized during the Roman Age. The Roman Forum includes a modern statue of Julius Caesar and the following major monuments, buildings, and ancient ruins:
Temples
Temple of Castor and Pollux
Temple of Saturn
Temple of Vesta
Temple of Venus and Roma
Temple of Antoninus and Faustina
Temple of Caesar
Temple of Vespasian and Titus
Temple of Concord
Shrine of Venus Cloacina
Basilicas
Basilica Aemilia
Basilica Julia
Basilica of Maxentius and Constantine
Arches
Arch of Septimius Severus
Arch of Titus
Arch of Tiberius
Arch of Augustus
Temple of Saturn
Temple of Castor and Pollux
Temple of Vesta
Temple of Venus and Roma
Temple of Antoninus and Faustina
Temple of Concord
Campo Vaccino, by Claude Lorrain
The Roman Forum
Other structures
Regia, originally the residence of the kings of Rome or at least their main headquarters, and later the office of the Pontifex Maximus, the high priest of Roman religion.
Rostra, from where politicians made their speeches to the Roman citizens
Curia Hostilia (later rebuilt as the Curia Julia), the site of the Roman Senate
Tabularium
Gemonian stairs
Clivus Capitolinus was the street that started at the Arch of Tiberius, wound around the Temple of Saturn, and ended at Capitoline Hill.
Umbilicus Urbi, the designated centre of the city from which and to which all distances in Rome and the Roman Empire were measured
Milliarium Aureum
Lapis Niger, a shrine also known as the Black Stone
Atrium Vestae, the house of the Vestal Virgins
A processional street, the Via Sacra, linked the Atrium Vetae with the Colosseum. By the end of the Empire, it had lost its everyday use but remained a sacred place.
Column of Phocas, the last monument built within the Forum
Tullianum, the prison used to hold various foreign leaders and generals.
Excavation and preservation
An anonymous 8th century traveler from Einsiedeln (now in Switzerland) reported that the Forum was already falling apart in his time. During the Middle Ages, though the memory of the Forum Romanum persisted, its monuments were for the most part buried under debris, and its location was designated the "Campo Vaccino" or "cattle field," located between the Capitoline Hill and the Colosseum. The return of Pope Urban V from Avignon in 1367 led to an increased interest in ancient monuments, partly for their moral lesson and partly as a quarry for new buildings being undertaken in Rome after a long lapse. Artists from the late 15th century drew the ruins in the Forum, antiquaries copied inscriptions in the 16th century, and a tentative excavation was begun in the late 18th century.
A cardinal took measures to drain it again and built the Alessandrine neighborhood over it. But the excavation by Carlo Fea, who began clearing the debris from the Arch of Septimius Severus in 1803, and archaeologists under the Napoleonic regime marked the beginning of clearing the Forum, which was only fully excavated in the early 20th century.
Remains from several centuries are shown together, due to the Roman practice of building over earlier ruins.
Other forums in Rome
Other fora existed in other areas of the city; remains of most of them, sometimes substantial, still exist. The most important of these are a number of large imperial fora forming a complex with the Forum Romanum: the Forum Iulium, Forum Augustum, the Forum Transitorium (also: Forum Nervae), and Trajan's Forum. The planners of the Mussolini era removed most of the Medieval and Baroque strata and built the Via dei Fori Imperiali road between the Imperial Fora and the Forum. There is also:
The Forum Boarium, dedicated to the commerce of cattle, between the Palatine Hill and the river Tiber,
The Forum Holitorium, dedicated to the commerce of herbs and vegetables, between the Capitoline Hill and the Servian walls,
The Forum Piscarium, dedicated to the commerce of fish, between the Capitoline hill and the Tiber, in the area of the current Roman Ghetto,
The Forum Suarium, dedicated to the commerce of pork, near the barracks of the cohortes urbanae in the northern part of the campus Martius,
The Forum Vinarium, dedicated to the commerce of wine, in the area now of the "quartiere" Testaccio, between Aventine Hill and the Tiber.
Other markets were known but remain unidentifiable due to a lack of precise information on the function of the sites. Among these, the Forum cuppedinis, was known as a general market for many goods.
Fórum Romano.
O principal fórum da Roma antiga.
O Fórum Romano ( latim : Forum Romanum, italiano : Foro Romano) é um pequeno retângulo aberto rodeado pelas ruínas de antigos edifícios do governo no centro da cidade de Roma . Os cidadãos da cidade antiga referência a este mercado como a Magnum Fórum, ou simplesmente o Fórum . Foi durante séculos o centro da vida pública romana: o local de procissões triunfais e as eleições, palco para discursos públicos e núcleo de assuntos comerciais. Aqui estátuas e monumentos comemorou os grandes homens da cidade. O coração cheio de Roma antiga , foi chamado o local de encontro mais célebre do mundo, e em toda a história. [1] Localizado no pequeno vale entre o Palatino e Capitolino Hills , hoje o Fórum é um imenso arruinar de fragmentos de arquitetura intermitente e escavações arqueológicas atrair turistas numerosos.
Muitas das estruturas mais antigas e importantes da cidade antiga foram localizadas sobre ou próximo ao Fórum. O Reino de primeiros santuários e templos foram localizados na borda sudeste. Estes incluíram a sua antiga residência real antiga, a Regia ( século 8 aC ), bem como os arredores do complexo virgens vestais , as quais foram reconstruídas depois da ascensão de Roma imperial . Outros santuários arcaico para o noroeste desenvolvido na República formal Comitium , onde o Senado - bem como do governo republicano em si - começou. A Casa do Senado, repartições públicas, tribunais, templos, monumentos e estátuas gradualmente a área desordenado. Com o tempo a Comitium arcaica foi substituída pelo Fórum maiores eo foco da atividade judicial movida para a nova Basílica Emília (179 aC). Cerca de 130 anos depois, Júlio César construiu a basílica Julia , juntamente com a nova Cúria Júlia , a recentragem ambos os cargos judiciais e do próprio Senado. O Fórum serviu então como uma praça revitalizada em que o povo de Roma pudesse se reunir para comercial, político, judicial e religioso buscas em um número cada vez maior.
Eventualmente negócio muito económico e judicial seria a transferência de distância do Fórum de estruturas maiores e mais extravagantes para o norte. Após a construção do Fórum de Trajano (110 dC), essas atividades transferidas para o Ulpia Basílica . O reinado de Constantino, o Grande viu a divisão do império em suas metades oriental e ocidental, bem como a construção da Basílica de Maxêncio (312 dC), as principais última expansão do complexo do Fórum. Este devolveu o centro político do Fórum, até a queda do Império Romano do Ocidente quase dois séculos mais tarde.
Descrição
A plateia grego antigo (πλατεία), uma praça pública ou praça da cidade , foi o modelo utilizado como base para o fórum romano. No período Imperial os edifícios públicos de grande porte que se aglomeraram ao redor da praça central havia reduzido a área aberta a um retângulo de aproximadamente 130 por 50 metros, a sua dimensão de longo foi orientado de noroeste para sudeste e estendia desde o sopé da colina do Capitólio ao do Hill Velian . O Fórum bom incluídos nesta praça, os prédios de frente para ele e, às vezes, uma área adicional (o Adjectum Forum ) que prorroga a sudeste até o Arco de Tito . [2] O Fórum basílicas , embora originalmente concebido como escritórios do governo, foram as bases dos primeiros elaborados cristã igrejas. A arquitetura dos templos e edifícios judiciais do fórum romano pode ser visto copiado em muitas das estruturas atuais do governo moderno que ainda estão organizadas em torno de um espaço público central.
Originalmente, o site do Fórum foi pantanoso terreno, que foi drenada por Tarquínio com a Cloaca Máxima . Devido à sua localização, nos sedimentos de ambas as inundações do Rio Tibre ea erosão das colinas circundantes foram o aumento do nível do piso do Fórum durante séculos. Escavada seqüências de remanescentes de pavimento mostram que o sedimento corroído das colinas circundantes já levantava o nível no início republicano vezes. Como o chão em torno dos edifícios começou a subir, os moradores simplesmente abriu sobre os escombros que foi demais para remover. Seu final de travertino pavimentação, ainda visível, as datas do reinado de Augusto . As escavações no século 19 revelou uma camada em cima da outra. O nível mais profundo escavado foi de 3,60 metros acima do nível do mar. Achados arqueológicos mostram a atividade humana a esse nível com a descoberta de madeira carbonizada.
Uma importante função do Fórum, durante os dois republicanos e os tempos imperiais, era o de servir como local para os militares que culminou desfiles comemorativos conhecidos como Triunfos . generais vitoriosos entrou na cidade pelo oeste do Triunfo Gate ( Porta Triumphalis ) e circum o Palatino (esquerda) antes de prosseguir a partir do monte Velian abaixo da Via Sacra e no Fórum. A partir daí eles montar o Rise Capitolino ( Clivus Capitolinus ) até o Templo de Júpiter Optimus Maximus na cúpula do Capitólio. Pródiga banquetes públicos seguiu para baixo sobre o Fórum.
A área do Fórum foi originalmente uma gramínea pantanal . Ele foi drenado no século 7 aC, com a construção da Cloaca Maxima , um sistema de esgotos cobertos de grandes dimensões que desaguava no rio Tibre , quanto mais pessoas começaram a se estabelecer entre os dois morros.
Segundo a tradição, o começo do Fórum estão relacionadas com a aliança entre Rômulo , primeiro rei de Roma controlar o Monte Palatino , e seu rival, Tito Tácio , que ocupou a colina do Capitólio . Assim, uma aliança formada após o combate havia sido interrompida pelas orações e gritos de Sabine mulheres. Como o vale estava entre os dois assentamentos, foi o local designado para os dois povos se conhecerem. Como a área do Fórum adiantados incluíram poças de água estagnada, a área mais acessível foi a parte norte do vale, que foi designado como o Comitium . Foi aqui que, de acordo com a história, as duas partes depuseram as armas e formaram uma aliança. [4]
O fórum foi fora das muralhas da fortaleza original Sabine, que foi inserido através da Porta Saturni. Estas paredes foram destruídas na maior parte, quando os dois morros foram apensados. [5] O Fórum original começou como um mercado ao ar livre perto da Comitium, mas ampliou sua dia-a-dia de compras e as necessidades do mercado. Como a política, questões judiciais e julgamentos começaram a assumir cada vez mais espaço, fóruns por toda a cidade começou a surgir a expandir as necessidades específicas da população em crescimento. Fora de gado, porco, legumes e vinho especializada em produtos de seu nicho e as divindades associadas ao seu redor.
O segundo rei, Numa Pompilius , é dito ter começado o culto de Vesta, construção de sua casa e no templo, bem como a Regia como a primeira cidade real do palácio. Mais tarde Tullus Hostilius fechado Comitium ao redor do templo etrusco antigo, onde o senado se reunir no local do conflito Sabine. Ele disse ter convertido o templo ao Hostilia Curia perto de onde o Senado se conheceram em uma velha cabana etrusca. Em 600 aC, Tarquínio Prisco teve a área pavimentada, pela primeira vez.
Durante o período republicano Comitium continuou a ser o local central para todos e vida política judiciária, na cidade de Roma. [6] No entanto, a fim de criar um espaço, bem como local de reunião maior, o Senado começou a expandir tanto o Fórum e Comitium através da compra de casas particulares existentes e removê-los para uso público. construção de projetos de vários cônsules e imperadores repaved e construída em ambos os Comitium e do Fórum. [7]
O século V aC viu a construção do Templo de Castor e Pólux . O templo de Concord foi introduzido no século IV aC, possivelmente por Marcus Furius Camillus. A Basílica Emília é uma estrutura republicana, mas teve vários nomes após a sua dedicação inicial em 179 aC. Muitas das tradições do Comitium tais como assembléias populares, os funerais da nobreza e os jogos foram transferidos para o Fórum. [8] Caio Graco é creditado com (ou acusados de) perturbar mos maiorum ("costume dos pais / ancestrais" ) na antiga Roma. Um realizada longa tradição de falar nos alto-falantes elevados " Rostra frente para o norte em direção à Casa do Senado para os políticos ea elite montada colocar de volta o orador para o povo reunido no Fórum Romano atrás do Comitium. A tribuna conhecido como Caio Licínio foi o primeiro a afastar-se da elite romana para as pessoas no Forum, um ato repetido posteriormente por Gracchus. [9] Isso começou a tradição de popularis locus, onde, ainda jovens nobres eram esperados para falar da Rostra.
Em 78 aC, o tabularium (Registros Hall) foi construído no final Capitólio do Fórum, por despacho dos cônsules para o ano, M. Emílio Lépido e Q. Lutatius Catulus . Com o tempo a Comitium foi perdida para o crescimento Cúria sempre e Júlio César s rearranjos "antes de seu assassinato em 44 aC. Naquele ano, dois dramáticos eventos extremamente foram testemunhados pelo Fórum, talvez o mais famoso de sempre a acontecer lá: Marc Antony é oração fúnebre de César (imortalizada em Shakespeare é famosa peça ) foi entregue a partir parcialmente falante concluída a plataforma conhecida como a Nova Rostra ea queima pública de corpo de César ocorreu em um local em frente ao Rostra torno do qual o Templo para o César Deificado foi posteriormente construída por grandes Octavius sobrinho dele (Augusto). [10] Quase dois anos depois, Marc Antony adicionado a notoriedade da Rostra por exibir publicamente a cabeça cortada e mão direita de seu inimigo de Cícero lá.
A estreita relação entre a Comitium eo Fórum Romano eventualmente sumiu a partir dos escritos dos antigos. O primeiro é o último mencionado no reinado de Sétimo Severo .
Após a morte de Júlio César, e no final do subsequente Guerra Civil , Augusto terminou grande tio, seu trabalho no Fórum. Ele teria declarado "Achei Roma, uma cidade de tijolos e deixou uma cidade de mármore". O que é verdade é que ele continuou a construção de projetos de seu antecessor e começou a muitos de seus próprios diretamente no Fórum. Durante primeiros tempos imperiais, no entanto, os negócios económicos e judiciais transferidos muito longe do Fórum de estruturas maiores e mais extravagantes para o norte. Após a construção do Fórum de Trajano (110 dC), essas atividades transferidas para o Ulpia Basílica .
O reinado de Constantino, o Grande viu a divisão do império em suas metades oriental e ocidental, bem como a construção da Basílica de Maxêncio (312 dC), as principais última expansão do complexo do Fórum. Este devolveu o centro político do Fórum, até a queda do Império Romano do Ocidente quase dois séculos mais tarde.
No século 5 a velhos edifícios no âmbito do Fórum começaram a ser transformados em igrejas cristãs. Por volta do século 8, todo o espaço foi cercado por igrejas cristãs tomando o lugar das ruínas e templos abandonados. [11]
Um viajante do século 8 anônimas de Einsiedeln (agora na Suíça) informou que o Fórum já caía aos pedaços em seu tempo. Durante a Idade Média, embora a memória do Fórum Romano persistisse, seus monumentos foram em sua maioria enterrados embaixo do entulho, e sua localização foi designado "Campo Vaccino" ou "campo de gado", localizado entre o Capitólio eo Coliseu .
Após o século 8 as estruturas do Fórum foram desmontadas, re-arranjadas e usado para construir torres e castelos feudais dentro da área local. No século 13 dessas estruturas reorganizadas foram derrubadas eo local se tornou uma lixeira. Isto, junto com os restos da construção medieval desmontado e estruturas antigas, ajudou a contribuir para o aumento do nível do solo. [12]
O retorno do Papa Urbano V de Avinhão em 1367 levou a um interesse crescente em monumentos antigos, em parte para sua lição moral e em parte como uma pedreira para os edifícios novos que estão sendo empreendidos em Roma depois de um longo lapso.
Artistas do final do século 15 atraiu as ruínas do Fórum, os antiquários copiaram inscrições no século 16, e uma tentativa de escavação teve início no final do século 18.
Um cardeal tomou medidas para drená-lo novamente e construiu a vizinhaça Alessandrina sobre ele. Mas a escavação por Carlo Fea , que começou a limpar o entulho do Arco de Septímio Severo em 1803, e arqueólogos sob o regime napoleônico marcaram o início do clareamento do Fórum, que só foi totalmente escavado no início do século 20.
Restos de vários séculos são mostrados em conjunto, devido à prática romana de construir sobre ruínas anteriores.
Hoje, as escavações arqueológicas continuam, juntamente com a restauração e preservação permanente. Por muito tempo um dos principais destinos turísticos na cidade, o Fórum está aberto para tráfego de pedestres ao longo das ruas da Roma antiga que são restauradas para o nível Imperial tarde. O Museu do Forum (Antiquarium Forense) é encontrado no final Coliseu de uma estrada moderna, a Via dei Fori Imperiali . Este pequeno museu tem uma importante colecção de esculturas e fragmentos arquitetônicos. Há também reconstruções do Fórum e nas proximidades Imperial Fora, bem como um pequeno vídeo em vários idiomas. Ele é realizado a partir do Fórum ao lado de Santa Francesca Romana (n º 53 Piazza S. Maria Nova) e está aberto das 08:30 h às uma hora antes do anoitecer. A entrada é gratuita.
Em 2008, as fortes chuvas causaram danos estruturais da cobertura de concreto segurando o moderno "Black Stone" de mármore em conjunto durante os Vulcanal .
Muitos dos templos do Fórum de data para os períodos do Reino e da República, embora a maioria foi destruída e reconstruída várias vezes. As ruínas no âmbito do Fórum mostram claramente como os espaços urbanos foram utilizados durante a época romana. O Fórum inclui actualmente uma estátua moderna de Júlio César e os principais monumentos seguintes, prédios antigos e ruínas :
Templos
Esta seção requer expansão .
Templo Data construída Construtor Localização dentro do Fórum
Templo de Castor e Pollux 494 aC Aulus Postumius Albino Lado sul, leste da Basílica Júlia
Templo de Saturno 501 aC Tarquínio Superbus Lado sul, a oeste da Basílica Júlia
Templo de Vesta 7 º século aC Numa Pompilius Canto sudeste, junto ao Templo de Castor e Pollux
Templo de Vênus e Roma 135 Adriano Late expansão fórum Imperial para a mais distante da Regia , em frente ao Coliseu
Templo de Antonino e Faustina 141 Antonino Pio Lado norte, a leste da Basílica Emília
Templo de César 29 aC Augustus Lado Leste, a oeste da Regia
Templo de Vespasiano e Tito 79 Tito e Domiciano West borda abaixo do tabularium Sul do Templo da Concórdia e no norte do Dii Portico Consentes
Templo de Rômulo 309 Maxêncio
Santuário de Vênus Cloacina
Templo de Rômulo Divus 309 Maxêncio
Basílicas
Basílica Emília
Basílica Júlia
Basílica de Maxêncio e Constantino
Arcos
Arco de Septímio Severo
Arco de Tito
edifícios públicos ou residências oficiais
Regia , originalmente a residência dos reis de Roma ou, pelo menos, a sua sede principal, e mais tarde do escritório do Pontifex Maximus, o sumo sacerdote da religião romana.
Cúria Júlia (mais tarde reconstrução por Diocleciano ), o site do Senado romano .
Tabularium , o escritório de registros de Roma.
Portico Dii Consentes
Atrium Vestae , a casa das virgens vestais.
Tullianum , a prisão usado para prender vários líderes estrangeiros e de generais.
monumentos menores
Rostra , de onde os políticos discursavam aos cidadãos romanos.
Urbi umbigo , o centro da cidade designados a partir da qual e para o qual todas as distâncias em Roma e no Império Romano foram medidos.
Milliarium Aureum Depois de Augustus erguido este monumento, todas as estradas foram consideradas para começar aqui e todas as distâncias no Império Romano foram medidos em relação a esse ponto.
Coluna de Focas , o último monumento construído dentro do Fórum.
Lapis Niger ("Pedra Negra"), um antigo santuário, que foi muito obscura, mesmo para os romanos.
Piscinas, molas
O Lacus Curtius , o site de uma piscina misteriosa venerado pelos romanos, mesmo depois de terem esquecido o que significava.
O Iuturnae Lacus ("Primavera de Juturna"), uma piscina de cura, onde Castor e Pólux foram disse ter regado os seus cavalos
Estradas, ruas, escadarias
Gemonian stairssteps situado na parte central de Roma, líder da Arx do Capitólio até o Fórum Romano.
Clivus Capitolinus era a rua que começou no Arco de Tibério, enrolado em torno do Templo de Saturno, e terminou no Capitólio.
Via Sacra , a famosa procissão de rua de Roman triunfos ; ligados a Vestae Atrium com o Coliseu .
Vanished (ou quase desapareceu) estruturas
Arco de Augusto
Arco de Fabius
Arco de Tibério
Basílica Fulvia
Basílica Opimia
Basílica Porcia
Basílica Sempronia
Golden House of Nero (Domus Aurea)
Instituto dos escribas e Arautos do Aediles
Santuário de Faustina, o Jovem
Santuário de Vulcano (Vulcanal)
Estátua de Navius Attus
Estátua de Constantino, o Grande
Estátua de Domiciano
Estátua de Tremulus
Estátua de Vertumno
Templo de Augusto
Templo de Baco
Templo da Concórdia
Templo de Janus
Tribunal do Marco Aurélio
Tribunal da Cidade do Pretor (Praetor Urbanus)
Tribunal do Pretor para Estrangeiros (Praetor Peregrinus)
Bem-chefe de Libo (Puteal Libonus ou Scribonianum)
Estátuas de vários outros deuses e os homens
So Herr Windgasse, ich habe die Blümchen im letzten Jahr nicht vergessen.
Ich wünsche Dir phantastische Abenteuer voller magischer Momente! (hexhex) :-)
MODERN TIMES! COMMUNICATION.
From a very young age you see children with mobile phones, nowadays.
I personally think that it is still a very expensive must have 'gadget'? How did we all ever survive without it????????
Anyway, here, this girl was only playing with her mum's phone, pretending, it was great fun!
Please view the series? View On Black
thanx for your time and comments, greatly appreciated, M, (*_*)
Please do not use any of my images on websites, blogs or any other media without my explicit permission. © All rights reserved
Why not view the set as a slide-show?
Also I often upload more than one image at the same time, I see a tendency to only view the last uploaded...
Loopy soulrelics font I thought I'd chuck up here. I went in with a brazilian vibe.
Holding alot of the work we have been producing lately back for various reasons. so thats why there hasnt been a great deal up.
Supa Pewee Kids B-Pop Mason Valentine Comic Story Cartoon Book Pages CD Coloring Japanimation Asian Art Form Text Symbol History Manhua Chinese Art Artist Graph Animation Movie Action Graphic Cartoons Characters Novel Poetry Anime Manga Music Day Supa Oshikko Kizzu Kodomo Kawaii Cute Love Chibi Pee Wee Pastel Colors Hair Decal Skateboard Sticker Valentines Day Card Candy Gift Flower Child Comic Story Cartoon Book Pages CD Coloring Japanimation Asian Art Form Text Symbol History Martian Chinese Art Artist Graph Animation Movie Action Graphic Christmas Tree Stocking Santa Clause Snow Holidays October Cartoons Characters Novel Poetry Artistry Magazine Music Day Villain Oceanic Kazoo Cool Key Cute Love Clothes Pee Wee Pastel Colors Hair Decal Skateboard Sticker Halloween Trick Treat Outfit Mask Character Custom Costume Ghost Ghoul Goblin Bats Toys Dress Party Bag Shoes Stop Pumpkin Pick Carve Clothing Pewee Kids B-Pop Mason Valentine Comic Story Cartoon Book Pages CD Coloring Sneakers Asian Art Form Text Symbol History Powers Chinese Art Artist Graph Animation Movie Action Graphic Cartoons Characters Novel Poetry Engine Manta Music Day Soupy Ocean Kiss Colombo Hawaii Cute Love Chilli Pee Wee Pastel Colors Hair Decal Skateboard Sticker Animals Bat Big Hero Doctor Firefly Frankenstein Dracula Frozen Lake Super Baseball Game Gate Big Sky Grand Prix Gum Ball Guardians How Metal Climb Solid Cliff Retro Toys Scrabble Flowers Sports Basketball Star Team Go Kart Princess Castle Crown Fortress Cart Transformers Monkey Evil Snake Despicable Horror Monsters Classic Film Smash Mouth Fangs Teeth Costume Vampire Movie Silver Hello Wacky Fold Gold Action Figures Collectibles Car Train Final Gears Ghost Graphic Mouse Novels God Rat Cheese Circle Bubble Bobble Zoo Friend Halo Shop Portal Ship Pirate Jewels Gem Terminator Crystal Lightning Weather Thunder Twilight Storm Dragon Sailor World Think Transformer Fighters Gear Head Doctor Mad Giant Horse Dark Engine Star Coral Monsters Me Who Arcade Video Game System Thrones Chair Teacher King Steve Fantasy Fandom Lil Moon Earth Planet Big Cup Cat Novelty Cape Claws Mug Master Mug Baby Think Seed Tank Moon Mars Ring Saga Fish Tank Bros. Pool Sea Bowl Craft Wrestling Fighters Dark Hollywood Collectibles Brother Hot Toys Mad Men Green Grass Yellow Old Engine Monogram Text Symbol Cold Bush Universe Horse Kitty Kitten Dress Shoe Party Halloween Christmas New Era Comic Cap Ripple Junction Museum Triad Replicas Sideshow Business Tee Tea Album Fashion Accessories Sneakers Shoes Record Movie Con T-Shirts Hats Triad Underground Toys Movie Monsters Wacky Doctor Collectibles Sword War Hunter Buster Race RC Amusement Park Ride Roller Coaster Me Like Rap Album Download Gadget Phone App Carnival Logo Art Paint By Number Herman Wayne Wiggle Select Coloring Book CD DVD Disc Car Plane Tracker Mono Resort Land Park Gram Logo Banner UFO Earth Lights Serenity Game System Joy Stick Star Player Vinyl Figures Play Arts Candy Bat Portrait Dark Ink Caricature Frame Head Aquarium Tin Bike Collectibles Canvas Balloon Worm Farm Ant Carnival Toy Gun Sugar Wet Boo Ghoul Who Wobbler Up Club Superhero Outfit Clothes Suit Cape Boots Cape Sticker Decal Film Cell Tattoo Chinese Girl Fashion Japanese Girl Dress Style Doll China Book Chinese Cartoon Story Japan Tokyo Picture Action Movie Martial Arts Television Toy Store Japanese Animation Comic Book Graphic Novel Animation Movie Film Music Digital Journeymen Novel Film Video Library Song Lyrics Rap Download Plush Doll Toy
While marginally less stupid than texting and driving , texting while walking on a busy street is not for the smartest cookies , I love Darwinism , some people are just too stupid to exist
What is a good text editor on Linux
If you would like to use this photo, be sure to place a proper attribution linking to xmodulo.com
Text+email+phone was the sign on the out side of this telephone box. Who needs a smart phone if you have this around. Taken in Cornwall
Ganesha, also spelled Ganesh, and also known as Ganapati and Vinayaka, is a widely worshipped deity in the Hindu pantheon. His image is found throughout India and Nepal. Hindu sects worship him regardless of affiliations. Devotion to Ganesha is widely diffused and extends to Jains, Buddhists, and beyond India.
Although he is known by many attributes, Ganesha's elephant head makes him easy to identify. Ganesha is widely revered as the remover of obstacles, the patron of arts and sciences and the deva of intellect and wisdom. As the god of beginnings, he is honoured at the start of rituals and ceremonies. Ganesha is also invoked as patron of letters and learning during writing sessions. Several texts relate mythological anecdotes associated with his birth and exploits and explain his distinct iconography.
Ganesha emerged as a distinct deity in the 4th and 5th centuries CE, during the Gupta Period, although he inherited traits from Vedic and pre-Vedic precursors. He was formally included among the five primary deities of Smartism (a Hindu denomination) in the 9th century. A sect of devotees called the Ganapatya arose, who identified Ganesha as the supreme deity. The principal scriptures dedicated to Ganesha are the Ganesha Purana, the Mudgala Purana, and the Ganapati Atharvashirsa.
ETYMOLOGY AND OTHER NAMES
Ganesha has been ascribed many other titles and epithets, including Ganapati and Vighneshvara. The Hindu title of respect Shri is often added before his name. One popular way Ganesha is worshipped is by chanting a Ganesha Sahasranama, a litany of "a thousand names of Ganesha". Each name in the sahasranama conveys a different meaning and symbolises a different aspect of Ganesha. At least two different versions of the Ganesha Sahasranama exist; one version is drawn from the Ganesha Purana, a Hindu scripture venerating Ganesha.
The name Ganesha is a Sanskrit compound, joining the words gana, meaning a group, multitude, or categorical system and isha, meaning lord or master. The word gaņa when associated with Ganesha is often taken to refer to the gaņas, a troop of semi-divine beings that form part of the retinue of Shiva. The term more generally means a category, class, community, association, or corporation. Some commentators interpret the name "Lord of the Gaņas" to mean "Lord of Hosts" or "Lord of created categories", such as the elements. Ganapati, a synonym for Ganesha, is a compound composed of gaṇa, meaning "group", and pati, meaning "ruler" or "lord". The Amarakosha, an early Sanskrit lexicon, lists eight synonyms of Ganesha : Vinayaka, Vighnarāja (equivalent to Vighnesha), Dvaimātura (one who has two mothers), Gaṇādhipa (equivalent to Ganapati and Ganesha), Ekadanta (one who has one tusk), Heramba, Lambodara (one who has a pot belly, or, literally, one who has a hanging belly), and Gajanana; having the face of an elephant).
Vinayaka is a common name for Ganesha that appears in the Purāṇas and in Buddhist Tantras. This name is reflected in the naming of the eight famous Ganesha temples in Maharashtra known as the Ashtavinayak (aṣṭavināyaka). The names Vighnesha and Vighneshvara (Lord of Obstacles) refers to his primary function in Hindu theology as the master and remover of obstacles (vighna).
A prominent name for Ganesha in the Tamil language is Pillai. A. K. Narain differentiates these terms by saying that pillai means a "child" while pillaiyar means a "noble child". He adds that the words pallu, pella, and pell in the Dravidian family of languages signify "tooth or tusk", also "elephant tooth or tusk". Anita Raina Thapan notes that the root word pille in the name Pillaiyar might have originally meant "the young of the elephant", because the Pali word pillaka means "a young elephant".
In the Burmese language, Ganesha is known as Maha Peinne, derived from Pali Mahā Wināyaka. The widespread name of Ganesha in Thailand is Phra Phikhanet or Phra Phikhanesuan, both of which are derived from Vara Vighnesha and Vara Vighneshvara respectively, whereas the name Khanet (from Ganesha) is rather rare.
In Sri Lanka, in the North-Central and North Western areas with predominantly Buddhist population, Ganesha is known as Aiyanayaka Deviyo, while in other Singhala Buddhist areas he is known as Gana deviyo.
ICONOGRAPHY
Ganesha is a popular figure in Indian art. Unlike those of some deities, representations of Ganesha show wide variations and distinct patterns changing over time. He may be portrayed standing, dancing, heroically taking action against demons, playing with his family as a boy, sitting down or on an elevated seat, or engaging in a range of contemporary situations.
Ganesha images were prevalent in many parts of India by the 6th century. The 13th century statue pictured is typical of Ganesha statuary from 900–1200, after Ganesha had been well-established as an independent deity with his own sect. This example features some of Ganesha's common iconographic elements. A virtually identical statue has been dated between 973–1200 by Paul Martin-Dubost, and another similar statue is dated c. 12th century by Pratapaditya Pal. Ganesha has the head of an elephant and a big belly. This statue has four arms, which is common in depictions of Ganesha. He holds his own broken tusk in his lower-right hand and holds a delicacy, which he samples with his trunk, in his lower-left hand. The motif of Ganesha turning his trunk sharply to his left to taste a sweet in his lower-left hand is a particularly archaic feature. A more primitive statue in one of the Ellora Caves with this general form has been dated to the 7th century. Details of the other hands are difficult to make out on the statue shown. In the standard configuration, Ganesha typically holds an axe or a goad in one upper arm and a pasha (noose) in the other upper arm.
The influence of this old constellation of iconographic elements can still be seen in contemporary representations of Ganesha. In one modern form, the only variation from these old elements is that the lower-right hand does not hold the broken tusk but is turned towards the viewer in a gesture of protection or fearlessness (abhaya mudra). The same combination of four arms and attributes occurs in statues of Ganesha dancing, which is a very popular theme.
COMMON ATTRIBUTES
Ganesha has been represented with the head of an elephant since the early stages of his appearance in Indian art. Puranic myths provide many explanations for how he got his elephant head. One of his popular forms, Heramba-Ganapati, has five elephant heads, and other less-common variations in the number of heads are known. While some texts say that Ganesha was born with an elephant head, he acquires the head later in most stories. The most recurrent motif in these stories is that Ganesha was created by Parvati using clay to protect her and Shiva beheaded him when Ganesha came between Shiva and Parvati. Shiva then replaced Ganesha's original head with that of an elephant. Details of the battle and where the replacement head came from vary from source to source. Another story says that Ganesha was created directly by Shiva's laughter. Because Shiva considered Ganesha too alluring, he gave him the head of an elephant and a protruding belly.
Ganesha's earliest name was Ekadanta (One Tusked), referring to his single whole tusk, the other being broken. Some of the earliest images of Ganesha show him holding his broken tusk. The importance of this distinctive feature is reflected in the Mudgala Purana, which states that the name of Ganesha's second incarnation is Ekadanta. Ganesha's protruding belly appears as a distinctive attribute in his earliest statuary, which dates to the Gupta period (4th to 6th centuries). This feature is so important that, according to the Mudgala Purana, two different incarnations of Ganesha use names based on it: Lambodara (Pot Belly, or, literally, Hanging Belly) and Mahodara (Great Belly). Both names are Sanskrit compounds describing his belly. The Brahmanda Purana says that Ganesha has the name Lambodara because all the universes (i.e., cosmic eggs) of the past, present, and future are present in him. The number of Ganesha's arms varies; his best-known forms have between two and sixteen arms. Many depictions of Ganesha feature four arms, which is mentioned in Puranic sources and codified as a standard form in some iconographic texts. His earliest images had two arms. Forms with 14 and 20 arms appeared in Central India during the 9th and the 10th centuries. The serpent is a common feature in Ganesha iconography and appears in many forms. According to the Ganesha Purana, Ganesha wrapped the serpent Vasuki around his neck. Other depictions of snakes include use as a sacred thread wrapped around the stomach as a belt, held in a hand, coiled at the ankles, or as a throne. Upon Ganesha's forehead may be a third eye or the Shaivite sectarian mark , which consists of three horizontal lines. The Ganesha Purana prescribes a tilaka mark as well as a crescent moon on the forehead. A distinct form of Ganesha called Bhalachandra includes that iconographic element. Ganesha is often described as red in color. Specific colors are associated with certain forms. Many examples of color associations with specific meditation forms are prescribed in the Sritattvanidhi, a treatise on Hindu iconography. For example, white is associated with his representations as Heramba-Ganapati and Rina-Mochana-Ganapati (Ganapati Who Releases from Bondage). Ekadanta-Ganapati is visualized as blue during meditation in that form.
VAHANAS
The earliest Ganesha images are without a vahana (mount/vehicle). Of the eight incarnations of Ganesha described in the Mudgala Purana, Ganesha uses a mouse (shrew) in five of them, a lion in his incarnation as Vakratunda, a peacock in his incarnation as Vikata, and Shesha, the divine serpent, in his incarnation as Vighnaraja. Mohotkata uses a lion, Mayūreśvara uses a peacock, Dhumraketu uses a horse, and Gajanana uses a mouse, in the four incarnations of Ganesha listed in the Ganesha Purana. Jain depictions of Ganesha show his vahana variously as a mouse, elephant, tortoise, ram, or peacock.
Ganesha is often shown riding on or attended by a mouse, shrew or rat. Martin-Dubost says that the rat began to appear as the principal vehicle in sculptures of Ganesha in central and western India during the 7th century; the rat was always placed close to his feet. The mouse as a mount first appears in written sources in the Matsya Purana and later in the Brahmananda Purana and Ganesha Purana, where Ganesha uses it as his vehicle in his last incarnation. The Ganapati Atharvashirsa includes a meditation verse on Ganesha that describes the mouse appearing on his flag. The names Mūṣakavāhana (mouse-mount) and Ākhuketana (rat-banner) appear in the Ganesha Sahasranama.
The mouse is interpreted in several ways. According to Grimes, "Many, if not most of those who interpret Gaṇapati's mouse, do so negatively; it symbolizes tamoguṇa as well as desire". Along these lines, Michael Wilcockson says it symbolizes those who wish to overcome desires and be less selfish. Krishan notes that the rat is destructive and a menace to crops. The Sanskrit word mūṣaka (mouse) is derived from the root mūṣ (stealing, robbing). It was essential to subdue the rat as a destructive pest, a type of vighna (impediment) that needed to be overcome. According to this theory, showing Ganesha as master of the rat demonstrates his function as Vigneshvara (Lord of Obstacles) and gives evidence of his possible role as a folk grāma-devatā (village deity) who later rose to greater prominence. Martin-Dubost notes a view that the rat is a symbol suggesting that Ganesha, like the rat, penetrates even the most secret places.
ASSOCIATIONS
OBSTACLES
Ganesha is Vighneshvara or Vighnaraja or Vighnaharta (Marathi), the Lord of Obstacles, both of a material and spiritual order. He is popularly worshipped as a remover of obstacles, though traditionally he also places obstacles in the path of those who need to be checked. Paul Courtright says that "his task in the divine scheme of things, his dharma, is to place and remove obstacles. It is his particular territory, the reason for his creation."
Krishan notes that some of Ganesha's names reflect shadings of multiple roles that have evolved over time. Dhavalikar ascribes the quick ascension of Ganesha in the Hindu pantheon, and the emergence of the Ganapatyas, to this shift in emphasis from vighnakartā (obstacle-creator) to vighnahartā (obstacle-averter). However, both functions continue to be vital to his character.
BUDDHI (KNOWLEDGE)
Ganesha is considered to be the Lord of letters and learning. In Sanskrit, the word buddhi is a feminine noun that is variously translated as intelligence, wisdom, or intellect. The concept of buddhi is closely associated with the personality of Ganesha, especially in the Puranic period, when many stories stress his cleverness and love of intelligence. One of Ganesha's names in the Ganesha Purana and the Ganesha Sahasranama is Buddhipriya. This name also appears in a list of 21 names at the end of the Ganesha Sahasranama that Ganesha says are especially important. The word priya can mean "fond of", and in a marital context it can mean "lover" or "husband", so the name may mean either "Fond of Intelligence" or "Buddhi's Husband".
AUM
Ganesha is identified with the Hindu mantra Aum, also spelled Om. The term oṃkārasvarūpa (Aum is his form), when identified with Ganesha, refers to the notion that he personifies the primal sound. The Ganapati Atharvashirsa attests to this association. Chinmayananda translates the relevant passage as follows:
(O Lord Ganapati!) You are (the Trinity) Brahma, Vishnu, and Mahesa. You are Indra. You are fire [Agni] and air [Vāyu]. You are the sun [Sūrya] and the moon [Chandrama]. You are Brahman. You are (the three worlds) Bhuloka [earth], Antariksha-loka [space], and Swargaloka [heaven]. You are Om. (That is to say, You are all this).
Some devotees see similarities between the shape of Ganesha's body in iconography and the shape of Aum in the Devanāgarī and Tamil scripts.
FIRST CHAKRA
According to Kundalini yoga, Ganesha resides in the first chakra, called Muladhara (mūlādhāra). Mula means "original, main"; adhara means "base, foundation". The muladhara chakra is the principle on which the manifestation or outward expansion of primordial Divine Force rests. This association is also attested to in the Ganapati Atharvashirsa. Courtright translates this passage as follows: "[O Ganesha,] You continually dwell in the sacral plexus at the base of the spine [mūlādhāra cakra]." Thus, Ganesha has a permanent abode in every being at the Muladhara. Ganesha holds, supports and guides all other chakras, thereby "governing the forces that propel the wheel of life".
FAMILY AND CONSORTS
Though Ganesha is popularly held to be the son of Shiva and Parvati, the Puranic myths give different versions about his birth. In some he was created by Parvati, in another he was created by Shiva and Parvati, in another he appeared mysteriously and was discovered by Shiva and Parvati or he was born from the elephant headed goddess Malini after she drank Parvati's bath water that had been thrown in the river.
The family includes his brother the war god Kartikeya, who is also called Subramanya, Skanda, Murugan and other names. Regional differences dictate the order of their births. In northern India, Skanda is generally said to be the elder, while in the south, Ganesha is considered the first born. In northern India, Skanda was an important martial deity from about 500 BCE to about 600 CE, when worship of him declined significantly in northern India. As Skanda fell, Ganesha rose. Several stories tell of sibling rivalry between the brothers and may reflect sectarian tensions.
Ganesha's marital status, the subject of considerable scholarly review, varies widely in mythological stories. One pattern of myths identifies Ganesha as an unmarried brahmacari. This view is common in southern India and parts of northern India. Another pattern associates him with the concepts of Buddhi (intellect), Siddhi (spiritual power), and Riddhi (prosperity); these qualities are sometimes personified as goddesses, said to be Ganesha's wives. He also may be shown with a single consort or a nameless servant (Sanskrit: daşi). Another pattern connects Ganesha with the goddess of culture and the arts, Sarasvati or Śarda (particularly in Maharashtra). He is also associated with the goddess of luck and prosperity, Lakshmi. Another pattern, mainly prevalent in the Bengal region, links Ganesha with the banana tree, Kala Bo.
The Shiva Purana says that Ganesha had begotten two sons: Kşema (prosperity) and Lābha (profit). In northern Indian variants of this story, the sons are often said to be Śubha (auspiciouness) and Lābha. The 1975 Hindi film Jai Santoshi Maa shows Ganesha married to Riddhi and Siddhi and having a daughter named Santoshi Ma, the goddess of satisfaction. This story has no Puranic basis, but Anita Raina Thapan and Lawrence Cohen cite Santoshi Ma's cult as evidence of Ganesha's continuing evolution as a popular deity.
WOSHIP AND FESTIVALS
Ganesha is worshipped on many religious and secular occasions; especially at the beginning of ventures such as buying a vehicle or starting a business. K.N. Somayaji says, "there can hardly be a [Hindu] home [in India] which does not house an idol of Ganapati. [..] Ganapati, being the most popular deity in India, is worshipped by almost all castes and in all parts of the country". Devotees believe that if Ganesha is propitiated, he grants success, prosperity and protection against adversity.
Ganesha is a non-sectarian deity, and Hindus of all denominations invoke him at the beginning of prayers, important undertakings, and religious ceremonies. Dancers and musicians, particularly in southern India, begin performances of arts such as the Bharatnatyam dance with a prayer to Ganesha. Mantras such as Om Shri Gaṇeshāya Namah (Om, salutation to the Illustrious Ganesha) are often used. One of the most famous mantras associated with Ganesha is Om Gaṃ Ganapataye Namah (Om, Gaṃ, Salutation to the Lord of Hosts).
Devotees offer Ganesha sweets such as modaka and small sweet balls (laddus). He is often shown carrying a bowl of sweets, called a modakapātra. Because of his identification with the color red, he is often worshipped with red sandalwood paste (raktacandana) or red flowers. Dūrvā grass (Cynodon dactylon) and other materials are also used in his worship.
Festivals associated with Ganesh are Ganesh Chaturthi or Vināyaka chaturthī in the śuklapakṣa (the fourth day of the waxing moon) in the month of bhādrapada (August/September) and the Gaṇeśa jayanti (Gaṇeśa's birthday) celebrated on the cathurthī of the śuklapakṣa (fourth day of the waxing moon) in the month of māgha (January/February)."
GANESH CHATURTI
An annual festival honours Ganesha for ten days, starting on Ganesha Chaturthi, which typically falls in late August or early September. The festival begins with people bringing in clay idols of Ganesha, symbolising Ganesha's visit. The festival culminates on the day of Ananta Chaturdashi, when idols (murtis) of Ganesha are immersed in the most convenient body of water. Some families have a tradition of immersion on the 2nd, 3rd, 5th, or 7th day. In 1893, Lokmanya Tilak transformed this annual Ganesha festival from private family celebrations into a grand public event. He did so "to bridge the gap between the Brahmins and the non-Brahmins and find an appropriate context in which to build a new grassroots unity between them" in his nationalistic strivings against the British in Maharashtra. Because of Ganesha's wide appeal as "the god for Everyman", Tilak chose him as a rallying point for Indian protest against British rule. Tilak was the first to install large public images of Ganesha in pavilions, and he established the practice of submerging all the public images on the tenth day. Today, Hindus across India celebrate the Ganapati festival with great fervour, though it is most popular in the state of Maharashtra. The festival also assumes huge proportions in Mumbai, Pune, and in the surrounding belt of Ashtavinayaka temples.
TEMPLES
In Hindu temples, Ganesha is depicted in various ways: as an acolyte or subordinate deity (pãrśva-devatã); as a deity related to the principal deity (parivāra-devatã); or as the principal deity of the temple (pradhāna), treated similarly as the highest gods of the Hindu pantheon. As the god of transitions, he is placed at the doorway of many Hindu temples to keep out the unworthy, which is analogous to his role as Parvati’s doorkeeper. In addition, several shrines are dedicated to Ganesha himself, of which the Ashtavinayak (lit. "eight Ganesha (shrines)") in Maharashtra are particularly well known. Located within a 100-kilometer radius of the city of Pune, each of these eight shrines celebrates a particular form of Ganapati, complete with its own lore and legend. The eight shrines are: Morgaon, Siddhatek, Pali, Mahad, Theur, Lenyadri, Ozar and Ranjangaon.
There are many other important Ganesha temples at the following locations: Wai in Maharashtra; Ujjain in Madhya Pradesh; Jodhpur, Nagaur and Raipur (Pali) in Rajasthan; Baidyanath in Bihar; Baroda, Dholaka, and Valsad in Gujarat and Dhundiraj Temple in Varanasi, Uttar Pradesh. Prominent Ganesha temples in southern India include the following: Kanipakam in Chittoor; the Jambukeśvara Temple at Tiruchirapalli; at Rameshvaram and Suchindram in Tamil Nadu; at Malliyur, Kottarakara, Pazhavangadi, Kasargod in Kerala, Hampi, and Idagunji in Karnataka; and Bhadrachalam in Andhra Pradesh.
T. A. Gopinatha notes, "Every village however small has its own image of Vighneśvara (Vigneshvara) with or without a temple to house it in. At entrances of villages and forts, below pīpaḹa (Sacred fig) trees [...], in a niche [...] in temples of Viṣṇu (Vishnu) as well as Śiva (Shiva) and also in separate shrines specially constructed in Śiva temples [...]; the figure of Vighneśvara is invariably seen." Ganesha temples have also been built outside of India, including southeast Asia, Nepal (including the four Vinayaka shrines in the Kathmandu valley), and in several western countries.
RISE TO PROMINENCE
FIRST APEARANCE
Ganesha appeared in his classic form as a clearly recognizable deity with well-defined iconographic attributes in the early 4th to 5th centuries. Shanti Lal Nagar says that the earliest known iconic image of Ganesha is in the niche of the Shiva temple at Bhumra, which has been dated to the Gupta period. His independent cult appeared by about the 10th century. Narain summarizes the controversy between devotees and academics regarding the development of Ganesha as follows:
What is inscrutable is the somewhat dramatic appearance of Gaņeśa on the historical scene. His antecedents are not clear. His wide acceptance and popularity, which transcend sectarian and territorial limits, are indeed amazing. On the one hand there is the pious belief of the orthodox devotees in Gaņeśa's Vedic origins and in the Purāṇic explanations contained in the confusing, but nonetheless interesting, mythology. On the other hand there are doubts about the existence of the idea and the icon of this deity" before the fourth to fifth century A.D. ... [I]n my opinion, indeed there is no convincing evidence of the existence of this divinity prior to the fifth century.
POSSIBLE INFLUENCES
Courtright reviews various speculative theories about the early history of Ganesha, including supposed tribal traditions and animal cults, and dismisses all of them in this way:
In the post 600 BC period there is evidence of people and places named after the animal. The motif appears on coins and sculptures.
Thapan's book on the development of Ganesha devotes a chapter to speculations about the role elephants had in early India but concludes that, "although by the second century CE the elephant-headed yakṣa form exists it cannot be presumed to represent Gaṇapati-Vināyaka. There is no evidence of a deity by this name having an elephant or elephant-headed form at this early stage. Gaṇapati-Vināyaka had yet to make his debut."
One theory of the origin of Ganesha is that he gradually came to prominence in connection with the four Vinayakas (Vināyakas). In Hindu mythology, the Vināyakas were a group of four troublesome demons who created obstacles and difficulties but who were easily propitiated. The name Vināyaka is a common name for Ganesha both in the Purāṇas and in Buddhist Tantras. Krishan is one of the academics who accepts this view, stating flatly of Ganesha, "He is a non-vedic god. His origin is to be traced to the four Vināyakas, evil spirits, of the Mānavagŗhyasūtra (7th–4th century BCE) who cause various types of evil and suffering". Depictions of elephant-headed human figures, which some identify with Ganesha, appear in Indian art and coinage as early as the 2nd century. According to Ellawala, the elephant-headed Ganesha as lord of the Ganas was known to the people of Sri Lanka in the early pre-Christian era.
A metal plate depiction of Ganesha had been discovered in 1993, in Iran, it dated back to 1,200 BCE. Another one was discovered much before, in Lorestan Province of Iran.
First Ganesha's terracotta images are from 1st century CE found in Ter, Pal, Verrapuram and Chandraketugarh. These figures are small, with elephant head, two arms, and chubby physique. The earliest Ganesha icons in stone were carved in Mathura during Kushan times (2nd-3rd centuries CE).
VEDIC AND EPIC LITERATURE
The title "Leader of the group" (Sanskrit: gaṇapati) occurs twice in the Rig Veda, but in neither case does it refer to the modern Ganesha. The term appears in RV 2.23.1 as a title for Brahmanaspati, according to commentators. While this verse doubtless refers to Brahmanaspati, it was later adopted for worship of Ganesha and is still used today. In rejecting any claim that this passage is evidence of Ganesha in the Rig Veda, Ludo Rocher says that it "clearly refers to Bṛhaspati—who is the deity of the hymn—and Bṛhaspati only". Equally clearly, the second passage (RV 10.112.9) refers to Indra, who is given the epithet 'gaṇapati', translated "Lord of the companies (of the Maruts)." However, Rocher notes that the more recent Ganapatya literature often quotes the Rigvedic verses to give Vedic respectability to Ganesha .
Two verses in texts belonging to Black Yajurveda, Maitrāyaṇīya Saṃhitā (2.9.1) and Taittirīya Āraṇyaka (10.1), appeal to a deity as "the tusked one" (Dantiḥ), "elephant-faced" (Hastimukha), and "with a curved trunk" (Vakratuņḍa). These names are suggestive of Ganesha, and the 14th century commentator Sayana explicitly establishes this identification. The description of Dantin, possessing a twisted trunk (vakratuṇḍa) and holding a corn-sheaf, a sugar cane, and a club, is so characteristic of the Puranic Ganapati that Heras says "we cannot resist to accept his full identification with this Vedic Dantin". However, Krishan considers these hymns to be post-Vedic additions. Thapan reports that these passages are "generally considered to have been interpolated". Dhavalikar says, "the references to the elephant-headed deity in the Maitrāyaṇī Saṃhitā have been proven to be very late interpolations, and thus are not very helpful for determining the early formation of the deity".
Ganesha does not appear in Indian epic literature that is dated to the Vedic period. A late interpolation to the epic poem Mahabharata says that the sage Vyasa (Vyāsa) asked Ganesha to serve as his scribe to transcribe the poem as he dictated it to him. Ganesha agreed but only on condition that Vyasa recite the poem uninterrupted, that is, without pausing. The sage agreed, but found that to get any rest he needed to recite very complex passages so Ganesha would have to ask for clarifications. The story is not accepted as part of the original text by the editors of the critical edition of the Mahabharata, in which the twenty-line story is relegated to a footnote in an appendix. The story of Ganesha acting as the scribe occurs in 37 of the 59 manuscripts consulted during preparation of the critical edition. Ganesha's association with mental agility and learning is one reason he is shown as scribe for Vyāsa's dictation of the Mahabharata in this interpolation. Richard L. Brown dates the story to the 8th century, and Moriz Winternitz concludes that it was known as early as c. 900, but it was not added to the Mahabharata some 150 years later. Winternitz also notes that a distinctive feature in South Indian manuscripts of the Mahabharata is their omission of this Ganesha legend. The term vināyaka is found in some recensions of the Śāntiparva and Anuśāsanaparva that are regarded as interpolations. A reference to Vighnakartṛīṇām ("Creator of Obstacles") in Vanaparva is also believed to be an interpolation and does not appear in the critical edition.
PURANIC PERIOD
Stories about Ganesha often occur in the Puranic corpus. Brown notes while the Puranas "defy precise chronological ordering", the more detailed narratives of Ganesha's life are in the late texts, c. 600–1300. Yuvraj Krishan says that the Puranic myths about the birth of Ganesha and how he acquired an elephant's head are in the later Puranas, which were composed from c. 600 onwards. He elaborates on the matter to say that references to Ganesha in the earlier Puranas, such as the Vayu and Brahmanda Puranas, are later interpolations made during the 7th to 10th centuries.
In his survey of Ganesha's rise to prominence in Sanskrit literature, Ludo Rocher notes that:
Above all, one cannot help being struck by the fact that the numerous stories surrounding Gaṇeśa concentrate on an unexpectedly limited number of incidents. These incidents are mainly three: his birth and parenthood, his elephant head, and his single tusk. Other incidents are touched on in the texts, but to a far lesser extent.
Ganesha's rise to prominence was codified in the 9th century, when he was formally included as one of the five primary deities of Smartism. The 9th-century philosopher Adi Shankara popularized the "worship of the five forms" (Panchayatana puja) system among orthodox Brahmins of the Smarta tradition. This worship practice invokes the five deities Ganesha, Vishnu, Shiva, Devi, and Surya. Adi Shankara instituted the tradition primarily to unite the principal deities of these five major sects on an equal status. This formalized the role of Ganesha as a complementary deity.
SCRIPTURES
Once Ganesha was accepted as one of the five principal deities of Brahmanism, some Brahmins (brāhmaṇas) chose to worship Ganesha as their principal deity. They developed the Ganapatya tradition, as seen in the Ganesha Purana and the Mudgala Purana.
The date of composition for the Ganesha Purana and the Mudgala Purana - and their dating relative to one another - has sparked academic debate. Both works were developed over time and contain age-layered strata. Anita Thapan reviews comments about dating and provides her own judgement. "It seems likely that the core of the Ganesha Purana appeared around the twelfth and thirteenth centuries", she says, "but was later interpolated." Lawrence W. Preston considers the most reasonable date for the Ganesha Purana to be between 1100 and 1400, which coincides with the apparent age of the sacred sites mentioned by the text.
R.C. Hazra suggests that the Mudgala Purana is older than the Ganesha Purana, which he dates between 1100 and 1400. However, Phyllis Granoff finds problems with this relative dating and concludes that the Mudgala Purana was the last of the philosophical texts concerned with Ganesha. She bases her reasoning on the fact that, among other internal evidence, the Mudgala Purana specifically mentions the Ganesha Purana as one of the four Puranas (the Brahma, the Brahmanda, the Ganesha, and the Mudgala Puranas) which deal at length with Ganesha. While the kernel of the text must be old, it was interpolated until the 17th and 18th centuries as the worship of Ganapati became more important in certain regions. Another highly regarded scripture, the Ganapati Atharvashirsa, was probably composed during the 16th or 17th centuries.
BEYOND INDIA AND HINDUISM
Commercial and cultural contacts extended India's influence in western and southeast Asia. Ganesha is one of a number of Hindu deities who reached foreign lands as a result.
Ganesha was particularly worshipped by traders and merchants, who went out of India for commercial ventures. From approximately the 10th century onwards, new networks of exchange developed including the formation of trade guilds and a resurgence of money circulation. During this time, Ganesha became the principal deity associated with traders. The earliest inscription invoking Ganesha before any other deity is associated with the merchant community.
Hindus migrated to Maritime Southeast Asia and took their culture, including Ganesha, with them. Statues of Ganesha are found throughout the region, often beside Shiva sanctuaries. The forms of Ganesha found in Hindu art of Java, Bali, and Borneo show specific regional influences. The spread of Hindu culture to southeast Asia established Ganesha in modified forms in Burma, Cambodia, and Thailand. In Indochina, Hinduism and Buddhism were practiced side by side, and mutual influences can be seen in the iconography of Ganesha in the region. In Thailand, Cambodia, and among the Hindu classes of the Chams in Vietnam, Ganesha was mainly thought of as a remover of obstacles. Today in Buddhist Thailand, Ganesha is regarded as a remover of obstacles, the god of success.
Before the arrival of Islam, Afghanistan had close cultural ties with India, and the adoration of both Hindu and Buddhist deities was practiced. Examples of sculptures from the 5th to the 7th centuries have survived, suggesting that the worship of Ganesha was then in vogue in the region.
Ganesha appears in Mahayana Buddhism, not only in the form of the Buddhist god Vināyaka, but also as a Hindu demon form with the same name. His image appears in Buddhist sculptures during the late Gupta period. As the Buddhist god Vināyaka, he is often shown dancing. This form, called Nṛtta Ganapati, was popular in northern India, later adopted in Nepal, and then in Tibet. In Nepal, the Hindu form of Ganesha, known as Heramba, is popular; he has five heads and rides a lion. Tibetan representations of Ganesha show ambivalent views of him. A Tibetan rendering of Ganapati is tshogs bdag. In one Tibetan form, he is shown being trodden under foot by Mahākāla, (Shiva) a popular Tibetan deity. Other depictions show him as the Destroyer of Obstacles, and sometimes dancing. Ganesha appears in China and Japan in forms that show distinct regional character. In northern China, the earliest known stone statue of Ganesha carries an inscription dated to 531. In Japan, where Ganesha is known as Kangiten, the Ganesha cult was first mentioned in 806.
The canonical literature of Jainism does not mention the worship of Ganesha. However, Ganesha is worshipped by most Jains, for whom he appears to have taken over certain functions of Kubera. Jain connections with the trading community support the idea that Jainism took up Ganesha worship as a result of commercial connections. The earliest known Jain Ganesha statue dates to about the 9th century. A 15th-century Jain text lists procedures for the installation of Ganapati images. Images of Ganesha appear in the Jain temples of Rajasthan and Gujarat.
WIKIPEDIA
Texting refers to the sending of a typed message on a phone from a sender to a receiver. Texting is one of the most popular forms of communication today for its easy and quick message transmission.
(Image by Erin)
A Text, in english, from Wikipedia, the free encyclopedia.
Paragliding is a recreational and competitive flying sport. A paraglider is a free-flying, foot-launched aircraft. The pilot sits in a harness suspended below a fabric wing, whose shape is formed by the pressure of air entering vents in the front of the wing.
n 1954, Walter Neumark predicted (in an article in Flight magazine) a time when a glider pilot would be “able to launch himself by running over the edge of a cliff or down a slope … whether on a rock-climbing holiday in Skye or ski-ing in the Alps”.[1]
In 1961, the French engineer Pierre Lemoigne produced improved parachute designs which led to the Para-Commander (‘PC’), which had cut-outs at the rear and sides which enabled it to be towed into the air and steered – leading to parasailing/parascending.
Sometimes credited with the greatest development in parachutes since Leonardo da Vinci, the American Domina Jalbert invented in 1964 the Parafoil which had sectioned cells in an aerofoil shape; an open leading edge and a closed trailing edge, inflated by passage through the air – the ram-air design.[2]
Meanwhile, David Barish was developing the Sail Wing for recovery of NASA space capsules – “slope soaring was a way of testing out … the Sail Wing”.[3] After tests on Hunter Mountain, New York in September 1965, he went on to promote ‘slope soaring’ as a summer activity for ski resorts (apparently without great success).[4] NASA originated the term ‘paraglider’ in the early 1960’s, and ‘paragliding’ was first used in the early 1970’s to describe foot-launching of gliding parachutes.
Author Walter Neumark wrote Operating Procedures for Ascending Parachutes, and he and a group of enthusiasts with a passion for tow-launching ‘PCs’ and ram-air parachutes eventually broke away from the British Parachute Association to form the British Association of Parascending Clubs (BAPC) in 1973.
These threads were pulled together in June 1978 by three friends Jean-Claude Bétemps, André Bohn and Gérard Bosson from Mieussy Haute-Savoie, France. After inspiration from an article on ‘slope soaring’ in the Parachute Manual magazine by parachutist & publisher Dan Poynter,[5] they calculated that on a suitable slope, a ‘square’ ram-air parachute could be inflated by running down the slope; Bétemps launched from Pointe du Pertuiset, Mieussy, and flew 100 m. Bohn followed him and glided down to the football pitch in the valley 1000 metres below.[6] ‘Parapente’ (pente being French for slope) was born.
Through the 1980’s and since, it has been a story of constantly improving equipment and ever greater numbers of paragliding pilots. The first World Championship was held in Kössen, Austria in 1989.
he paraglider wing or canopy is known in aeronautical engineering as a ram-air airfoil, or parafoil. Such wings comprise two layers of fabric which are connected to internal supporting material in such a way as to form a row of cells. By leaving most of the cells open only at the leading edge, incoming air (ram-air pressure) keeps the wing inflated, thus maintaining its shape. When inflated, the wing's cross-section has the typical teardrop aerofoil shape.
The pilot is supported underneath the wing by a network of lines. The lines are gathered into two sets as left and right risers. The risers collect the lines in rows from front to back in either 3 or 4 rows. The risers are connected to the pilot's harness by two carabiners.
Paraglider wings typically have an area of 20-35 m² with a span of 8–12 m, and weigh 3–7 kg. Combined weight of wing, harness, reserve, instruments, helmet, etc. is around 12–18 kg.
The glide ratio of paragliders ranges from 8:1 for recreational wings, to about 11:1 for modern competition models. For comparison, a typical skydiving parachute will achieve about 3:1 glide. A hang glider will achieve about 15:1 glide. An idling (gliding) Cessna 152 will achieve 9:1. Some sailplanes can achieve a glide ratio of up to 60:1.
The speed range of paragliders is typically 20–50 km/h (12-30 mph), from stall speed to maximum speed. Beginner wings will be in the lower part of this range, high-performance wings in the upper part of the range. The range for safe flying will be somewhat smaller.
Modern paraglider wings are made of high-performance non-porous fabrics such as Porcher Sport & Gelvenor, with Dyneema/Spectra or Kevlar/Aramid lines.
For storage and carrying, the wing is usually folded into a rucksack (bag), which can then be stowed in a large backpack along with the harness. For pilots who may not want the added weight or fuss of a backpack, the harness itself can be used to carry the wing, though this is less comfortable, and thus less favorable for longer hikes. In this case the wing (within the rucksack) is buckled into the harness seat, which is then slung over the shoulders. Recent developments in light-weight harness design include the ability to turn the harness inside out such that it becomes the backpack, thus removing the need for a second storage system.
Tandem paragliders, designed to carry the pilot and one passenger, are larger but otherwise similar. They usually fly faster with higher trim speeds, are more resistant to collapse, and have a slightly higher sink rate compared to solo paragliders.
The pilot is loosely and comfortably buckled into a harness which offers support in both the standing and sitting positions. Modern harnesses are designed to be as comfortable as a lounge chair in the sitting position. Many harnesses even have an adjustable 'lumbar support'.
A reserve parachute is also typically connected to a paragliding harness.
Parachutes, including skydiving canopies, are generally used for descending, such as jumping out of an aircraft or for dropping cargo; while paragliders are generally used for ascending. Paragliders are categorized as "ascending parachutes" by canopy manufacturers worldwide, and are designed for "free flying" meaning flight without a tether (for tethered flight amusement, see parasailing). However, in areas without high launch points, paragliders may be towed aloft by a ground vehicle or a stationary winch, after which they are released, creating much the same effect as a mountain launch. Such tethered launches can give a paraglider pilot a higher starting point than many mountains do, offering similar opportunity to catch thermals and to remain airborne by "thermaling" and other forms of lift. As free flight, paragliding requires the significant skill and training required for aircraft control, including aeronautical theory, meteorological knowledge and forecasting, personal/emotional safety considerations, adherence to applicable Federal Aviation Regulations (US), and knowledge of equipment care and maintenance.
Most pilots use varios and radios when flying; some more advanced pilots also use GPS units.
Birds are highly sensitive to atmospheric pressure, and can tell when they are in rising or sinking air. People can sense the acceleration when they first hit a thermal, but cannot detect the difference between constant rising air and constant sinking air, so turn to technology to help.
A variometer indicates climb-rate (or sink-rate) with audio signals (beeps which increase in pitch and tempo as you accelerate upwards and a droning sound which gets deeper as your descent rate increases) and/or a visual display. It also shows altitude: either above takeoff, above sea level, or (at higher altitudes) "flight level".
The main purpose of a variometer is in helping a pilot find and stay in the "core" of a thermal to maximise height gain, and conversely indicating when he or she is in sinking air, and needs to find rising air.
The more advanced variometers have an integrated GPS. This is not only more convenient, but also allows to record the flight in three dimensions. The track of the flight is digitally signed, stored and can be downloaded after the landing. Digitally signed tracks can be used as proof for record claims, replacing the 'old' method of photo documentation.
Control:
Speedbar mechanism.
Brakes: Controls held in each of the pilot’s hands connect to the trailing edge of the left and right sides of the wing. These controls are called 'brakes' and provide the primary and most general means of control in a paraglider. The brakes are used to adjust speed, to steer (in addition to weight-shift), and flare (during landing).
Weight Shift: In addition to manipulating the brakes, a paraglider pilot must also lean in order to steer properly. Such 'weight-shifting' can also be used for more limited steering when brake use is unavailable, such as when under 'big ears' (see below). More advanced control techniques may also involve weight-shifting.
Speed Bar: A kind of foot control called the 'speed bar' (also 'accelerator') attaches to the paragliding harness and connects to the leading edge of the paraglider wing, usually through a system of at least two pulleys (see animation in margin). This control is used to increase speed, and does so by decreasing the wing's angle of attack. This control is necessary because the brakes can only slow the wing from what is called 'trim speed' (no brakes applied). The accelerator is needed to go faster than this.
More advanced means of control can be obtained by manipulating the paraglider's risers or lines directly:
* Most commonly, the lines connecting to the outermost points of the wing's leading edge can be used to induce the wingtips to fold under. The technique, known as 'big ears', is used to increase rate of descent (see picture).
* The risers connecting to the rear of the wing can also be manipulated for steering if the brakes have been severed or are otherwise unavailable.
* In a 'B-line stall', the second set of risers from the leading-edge/front is gently pulled down to put a crease in the upper surface of the wing. This destroys the laminar flow of air over the aerofoil, dramatically reducing the lift produced by the canopy, thus inducing a higher rate of descent.
Another text, in english, from the addrees www.alpsurf.com/paraglidinge.htm
Paraglider flies is the simplest type to regard the world from the bird perspective some steps a gently bent slope down and already overcome pilot and passenger the force of gravity and to float of it. Our professional pilots are extremely qualified and possess a special pilot banknote, which permits it to them to offer paraglider of passenger flights.
Texto, em português, do site "O radical", que pode ser visto no endereço: oradical.uol.com.br/parapente/ondepraticarparapente.asp
O parapente é um esporte que mistura toda a adrenalina com a tranqüilidade, em uma sintonia perfeita. É uma modalidade na qual o piloto e o parapente entram em total sintonia com a natureza.
A principal recomendação do paraglidingé respeitar todas as normas de segurança. Dessa maneira você poderá desfilar pelos ares sem a menor preocupação.
A história do esporte está diretamente relacionada com a conquista do espaço. É que os primeiros modelos de parapente foram confeccionados especialmente para as espaçonaves norte-americanas.
Hoje o esporte é praticado por mais de 100 mil pessoas em todo o mundo. O Brasil ocupa atualmente a 7ª colocação do ranking.
Existem escolas especializadas no parapente que oferecem toda a infra-estrutura necessária para quem quer iniciar no esporte.
Além do curso preparatório que é obrigatório, você terá acesso ao equipamento, entre outros.
Antes de comprar seu equipamento faça um salto em dupla com outro atleta. A partir daí, você vai descobrir se o parapente é seu esporte ou não.
O parapente foi desenvolvido inicialmente para a utilização das espaçonaves do Projeto Apolo, pela Nasa. O sucesso foi tão grande que logo a descoberta tomou conta da cabeça da população.
O equipamento de parapente apresenta algumas características diferentes dos outros esportes, sendo basicamente composto de quatro itens: o velame, o selete, o pára-quedas de emergência e o capacete. O velame constitui a maior parte do equipamento e, é dividido em três partes: a vela, a linha e os tirantes.
A vela é feita de um tipo de nylon especial e funciona como uma asa. Uma de suas características principais é a resistência e a deformação, ou seja, o tecido muda de forma, alterando as características originais do parapente.
O Selete funciona como um casulo e é onde o atleta fica durante o vôo. É importante que seja ajustada a cada piloto, pois seu conforto depende disso.
Para casos de emergência utiliza-se um para-quedas. Ele está acoplado o Selete e só é utilizado caso aconteça algo de muito grave.
Os melhores locais para a prática do parapente são as regiões com climas secos, pois o atleta poderá ter um maior aproveitamento das correntes de ar. As regiões litorâneas com montanhas ao redor também oferecem excelentes condições.
O estado de Minas Gerais, juntamente com São Paulo e Rio de Janeiro são os lugares que apresentam o maior desenvolvimento do esporte. A Serra da Mantiqueira, com sua variedade de picos é o local ideal para todo aventureiro.