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One Thousand Museum is a high-rise residential condominium under construction in Miami, Florida, United States. The deep foundation required drilling to record depths of over 170 feet (52 m) by HJ Foundation. The 62-story building is expected to rise over 709 feet (216 m) when completed in 2018, making it one of the tallest buildings in Miami. The depths of two auger-cast piles broke a record for Miami-Dade County that had recently been set by HJ Foundation at the Porsche Design Tower in Sunny Isles Beach. The building, which is located at 1000 Biscayne Boulevard, across from Museum Park, was designed by Pritzker Prize-winning architect Zaha Hadid. After the death of Hadid, the Project Director of Zaha Hadid Architects, Chris Lepine, completed the project. The exotic design of the building features a curving exoskeleton partially obscuring the balconies that also serves structural purposes, allowing the interior space to have fewer columns. To meet the architect's designs of smoothness and finish, the columns were finished with glass fiber reinforced concrete permanent form works. The effect of the design and height on wind loading is part of the reason the foundation had to be exceptionally deep. The building is considered ultra-luxury, containing about 83 large units priced at about double the cost per square foot of nearby condominium towers, with amenities possibly including a rooftop helipad.
Source: Wikipedia
Breda can look back at a fantastic 9th edition of the Redhead Days. A fun-packed weekend where the streets were packed with redheads from all around the world. Every hue, nuance and shade of red was represented. A fabulous party for redheads which of course was also enjoyed by many of visitors of a different hair colour.
Estimates suggest approximately 40,000 visitors to the city of which 6,000 were there to show off and share their ginger locks. The number of redheads attending the group photo on Sunday afternoon, directly after the official opening, was once again an increase on the previous years. This year 1,714 redheads participated in the shoot and almost all of them were wearing the theme colour purple. Last year`s Guinness Book of Records count was 1,672 however this year the Redhead Days organisation was responsible for the head count. Social Media played a huge part in this year`s festival reflected in the 70,000 likes reported on our Facebook page.
For thousands of years, particles of sand from the San Bernardino Mountains and Indio Hills washed into the Coachella Valley, forming a system of dunes.
Today, these dunes are part of the Coachella Valley Preserve System, a 20,000-acre sanctuary that is home to several species of increasingly rare wildlife. The Coachella Valley fringe-toed lizard depends on this unusual blowsand desert for survival, and "swims" through the sand to escape predators or summer heat on the desert surface.
Four other unique wildlife species can also be found here: the Coachella roundtailed ground squirrel, the giant red velvet mite, the flat-tailed horned lizard and the giant palm-boring beetle.
The Coachella Valley Preserve also contains several palm oases, formed because San Andreas Fault lines allow water flowing underground to rise to the surface. The spectacular Thousand Palms Oasis includes a mile-long trail that winds past pools containing endangered desert pupfish. Native vegetation includes creosote bush, burrobush, smoke tree and desert lavender, part of this area's unique habitat for wildlife.
Photo by Bob Wick, BLM.
The Dakshinkali Temple is located 22 kilometers from Kathmandu next to the village of Pharping. It's one of the main temples in Nepal. Twice every week thousands of people come here to worship the goddess Kali by sacrificing life animals, particularly cockerels and uncastrated male goats.
GODDESS KALI
Kālī (/ˈkɑːli/; Sanskrit: काली & Bengali: কালী; IPA: [kɑːliː]), also known as Kālikā (Sanskrit: कालिका), is the Hindu goddess associated with empowerment, or shakti. She is the fierce aspect of the goddess Durga. The name of Kali means black one and force of time; she is therefore called the Goddess of Time, Change, Power, Creation, Preservation, and Destruction. Her earliest appearance is that of a destroyer principally of evil forces. Various Shakta Hindu cosmologies, as well as Shākta Tantric beliefs, worship her as the ultimate reality or Brahman; and recent devotional movements re-imagine Kāli as a benevolent mother goddess. She is often portrayed standing or dancing on her husband, the god Shiva, who lies calm and prostrate beneath her. Worshipped throughout India but particularly South India, Bengal, and Assam, Kali is both geographically and culturally marginal.
ETYMOLOGY
Kālī is the feminine form of kālam ("black, dark coloured"). Kāla primarily means "time", but also means "black"; hence, Kālī means "the black one" or "beyond time". Kāli is strongly associated with Shiva, and Shaivas derive the masculine Kāla (an epithet of Shiva) from her feminine name. A nineteenth-century Sanskrit dictionary, the Shabdakalpadrum, states: कालः शिवः। तस्य पत्नीति - काली। kālaḥ śivaḥ। tasya patnīti kālī - "Shiva is Kāla, thus, his consort is Kāli".
Other names include Kālarātri ("black night"), as described above, and Kālikā ("relating to time"), and Kallie ("black alchemist"). Coburn notes that the name Kālī can be used as a proper name, or as a description of color.
Kāli's association with darkness stands in contrast to her consort, Shiva, whose body is covered by the white ashes of the cremation ground (Sanskrit: śmaśāna) where he meditates, and with which Kāli is also associated, as śmaśāna-kālī.
ORIGINS
Hugh Urban notes that although the word Kālī appears as early as the Atharva Veda, the first use of it as a proper name is in the Kathaka Grhya Sutra (19.7). Kali is the name of one of the seven tongues of Agni, the [Rigvedic] God of Fire, in the Mundaka Upanishad (2:4), but it is unlikely that this refers to the goddess. The first appearance of Kāli in her present form is in the Sauptika Parvan of the Mahabharata (10.8.64). She is called Kālarātri (literally, "black night") and appears to the Pandava soldiers in dreams, until finally she appears amidst the fighting during an attack by Drona's son Ashwatthama. She most famously appears in the sixth century Devi Mahatmyam as one of the shaktis of Mahadevi, and defeats the demon Raktabija ("Bloodseed"). The tenth-century Kalika Purana venerates Kāli as the ultimate reality.
According to David Kinsley, Kāli is first mentioned in Hinduism as a distinct goddess around 600 CE, and these texts "usually place her on the periphery of Hindu society or on the battlefield." She is often regarded as the Shakti of Shiva, and is closely associated with him in various Puranas. The Kalika Purana depicts her as the "Adi Shakti" (Fundamental Power) and "Para Prakriti" or beyond nature.
WORSHIP AND MANTRA
Kali could be considered a general concept, like Durga, and is mostly worshiped in the Kali Kula sect of worship. The closest way of direct worship is Maha Kali or Bhadra Kali (Bhadra in Sanskrit means 'gentle'). Kali is worshiped as one of the 10 Mahavidya forms of Adi Parashakti (Goddess Durga) or Bhagavathy according to the region. The mantra for worship is
Sanskrit: सर्वमङ्गलमाङ्गल्ये शिवे सर्वार्थसाधिके । शरण्ये त्र्यम्बके गौरि नारायणि नमोऽस्तु ते ॥
ॐ जयंती मंगल काली भद्रकाली कपालिनी । दुर्गा शिवा क्षमा धात्री स्वाहा स्वधा नमोऽस्तुते ॥
(Sarvamaṅgalamāṅgalyē śivē sarvārthasādhikē . śaraṇyē tryambakē gauri nārāyaṇi namō'stu tē.
Oṃ jayantī mangala kālī bhadrakālī kapālinī . durgā śivā ksamā dhātrī svāhā svadhā namō'stutē.)
YANTRA
Goddesses play an important role in the study and practice of Tantra Yoga, and are affirmed to be as central to discerning the nature of reality as are the male deities. Although Parvati is often said to be the recipient and student of Shiva's wisdom in the form of Tantras, it is Kali who seems to dominate much of the Tantric iconography, texts, and rituals. In many sources Kāli is praised as the highest reality or greatest of all deities. The Nirvana-tantra says the gods Brahma, Vishnu, and Shiva all arise from her like bubbles in the sea, ceaselessly arising and passing away, leaving their original source unchanged. The Niruttara-tantra and the Picchila-tantra declare all of Kāli's mantras to be the greatest and the Yogini-tantra, Kamakhya-tantra and the Niruttara-tantra all proclaim Kāli vidyas (manifestations of Mahadevi, or "divinity itself"). They declare her to be an essence of her own form (svarupa) of the Mahadevi.In the Mahanirvana-tantra, Kāli is one of the epithets for the primordial sakti, and in one passage Shiva praises her:At the dissolution of things, it is Kāla [Time]. Who will devour all, and by reason of this He is called Mahākāla [an epithet of Lord Shiva], and since Thou devourest Mahākāla Himself, it is Thou who art the Supreme Primordial Kālika. Because Thou devourest Kāla, Thou art Kāli, the original form of all things, and because Thou art the Origin of and devourest all things Thou art called the Adya [the Primordial One]. Re-assuming after Dissolution Thine own form, dark and formless, Thou alone remainest as One ineffable and inconceivable. Though having a form, yet art Thou formless; though Thyself without beginning, multiform by the power of Maya, Thou art the Beginning of all, Creatrix, Protectress, and Destructress that Thou art. The figure of Kāli conveys death, destruction, and the consuming aspects of reality. As such, she is also a "forbidden thing", or even death itself. In the Pancatattva ritual, the sadhaka boldly seeks to confront Kali, and thereby assimilates and transforms her into a vehicle of salvation. This is clear in the work of the Karpuradi-stotra, a short praise of Kāli describing the Pancatattva ritual unto her, performed on cremation grounds. (Samahana-sadhana)He, O Mahākāli who in the cremation-ground, naked, and with dishevelled hair, intently meditates upon Thee and recites Thy mantra, and with each recitation makes offering to Thee of a thousand Akanda flowers with seed, becomes without any effort a Lord of the earth. Oh Kāli, whoever on Tuesday at midnight, having uttered Thy mantra, makes offering even but once with devotion to Thee of a hair of his Shakti [his energy/female companion] in the cremation-ground, becomes a great poet, a Lord of the earth, and ever goes mounted upon an elephant.The Karpuradi-stotra clearly indicates that Kāli is more than a terrible, vicious, slayer of demons who serves Durga or Shiva. Here, she is identified as the supreme mistress of the universe, associated with the five elements. In union with Lord Shiva, she creates and destroys worlds. Her appearance also takes a different turn, befitting her role as ruler of the world and object of meditation. In contrast to her terrible aspects, she takes on hints of a more benign dimension. She is described as young and beautiful, has a gentle smile, and makes gestures with her two right hands to dispel any fear and offer boons. The more positive features exposed offer the distillation of divine wrath into a goddess of salvation, who rids the sadhaka of fear. Here, Kali appears as a symbol of triumph over death.
BENGALI TRADITION
Kali is also a central figure in late medieval Bengali devotional literature, with such devotees as Ramprasad Sen (1718–75). With the exception of being associated with Parvati as Shiva's consort, Kāli is rarely pictured in Hindu legends and iconography as a motherly figure until Bengali devotions beginning in the early eighteenth century. Even in Bengāli tradition her appearance and habits change little, if at all.
The Tantric approach to Kāli is to display courage by confronting her on cremation grounds in the dead of night, despite her terrible appearance. In contrast, the Bengali devotee appropriates Kāli's teachings adopting the attitude of a child, coming to love her unreservedly. In both cases, the goal of the devotee is to become reconciled with death and to learn acceptance of the way that things are. These themes are well addressed in Rāmprasād's work. Rāmprasād comments in many of his other songs that Kāli is indifferent to his wellbeing, causes him to suffer, brings his worldly desires to nothing and his worldly goods to ruin. He also states that she does not behave like a mother should and that she ignores his pleas:
Can mercy be found in the heart of her who was born of the stone? [a reference to Kali as the daughter of Himalaya]
Were she not merciless, would she kick the breast of her lord?
Men call you merciful, but there is no trace of mercy in you, Mother.
You have cut off the heads of the children of others, and these you wear as a garland around your neck.
It matters not how much I call you "Mother, Mother." You hear me, but you will not listen.
To be a child of Kāli, Rāmprasād asserts, is to be denied of earthly delights and pleasures. Kāli is said to refrain from giving that which is expected. To the devotee, it is perhaps her very refusal to do so that enables her devotees to reflect on dimensions of themselves and of reality that go beyond the material world.
A significant portion of Bengali devotional music features Kāli as its central theme and is known as Shyama Sangeet ("Music of the Night"). Mostly sung by male vocalists, today even women have taken to this form of music. One of the finest singers of Shyāma Sāngeet is Pannalal Bhattacharya.
In Bengal, Kāli is venerated in the festival Kali Puja, the new moon day of Ashwin month which coincides with Diwali festival.
In a unique form of Kāli worship, Shantipur worships Kāli in the form of a hand painted image of the deity known as Poteshwari (meaning the deity drawn on a piece of cloth).
LEGENDS
SLAYER AND RAKTABIJA
In Kāli's most famous legend, Devi Durga (Adi Parashakti) and her assistants, the Matrikas, wound the demon Raktabija, in various ways and with a variety of weapons in an attempt to destroy him. They soon find that they have worsened the situation for with every drop of blood that is dripped from Raktabija he reproduces a clone of himself. The battlefield becomes increasingly filled with his duplicates. Durga, in need of help, summons Kāli to combat the demons. It is said, in some versions, that Goddess Durga actually assumes the form of Goddess Kāli at this time. The Devi Mahatmyam describes:
Out of the surface of her (Durga's) forehead, fierce with frown, issued suddenly Kali of terrible countenance, armed with a sword and noose. Bearing the strange khatvanga (skull-topped staff ), decorated with a garland of skulls, clad in a tiger's skin, very appalling owing to her emaciated flesh, with gaping mouth, fearful with her tongue lolling out, having deep reddish eyes, filling the regions of the sky with her roars, falling upon impetuously and slaughtering the great asuras in that army, she devoured those hordes of the foes of the devas.
Kali consumes Raktabija and his duplicates, and dances on the corpses of the slain. In the Devi Mahatmya version of this story, Kali is also described as a Matrika and as a Shakti or power of Devi. She is given the epithet Cāṃuṇḍā (Chamunda), i.e. the slayer of the demons Chanda and Munda. Chamunda is very often identified with Kali and is very much like her in appearance and habit.
DAKSHINA KALI
In her most famous pose as Daksinakali, popular legends say that Kali, drunk on the blood of her victims, is about to destroy the whole universe when, urged by all the gods, Shiva lies in her way to stop her, and she steps upon his chest. Recognizing Shiva beneath her feet, she calms herself. Though not included in any of the puranas, popular legends state that Kali was ashamed at the prospect of keeping her husband beneath her feet and thus stuck her tongue out in shame. The Devi-Bhagavata Purana, which goes into great depths about the goddess Kali, reveals the tongue's actual symbolism.
The characteristic icons that depict Kali are the following; unbridled matted hair, open blood shot eyes, open mouth and a drooping tongue; in her hands, she holds a Khadga (bent sword or scimitar) and a human head; she has a girdle of human hands across her waist, and Shiva lies beneath her feet. The drooping out-stuck tongue represents her blood-thirst. Lord Shiva beneath her feet represents matter, as Kali energy. The depiction of Kali on Shiva shows that without energy, matter lies "dead". This concept has been simplified to a folk-tale depicting a wife placing her foot
on her husband and sticking her tongue out in shame. In tantric contexts, the tongue is seen to denote the element (guna) of rajas (energy and action) controlled by sattva.
If Kali steps on Shiva with her right foot and holds the sword in her left hand, she is considered to be Dakshina Kali. The Dakshina Kali Temple has important religious associations with the Jagannath Temple and it is believed that Daksinakali is the guardian of the kitchen of the Lord Jagannath Temple. Puranic tradition says that in Puri, Lord Jagannath is regarded as Daksinakalika. Goddess Dakshinakali plays an important role in the 'Niti' of Saptapuri Amavasya.
One South Indian tradition tells of a dance contest between Shiva and Kali. After defeating the two demons Sumbha and Nisumbha, Kali takes up residence in the forest of Thiruvalankadu or Thiruvalangadu. She terrorizes the surrounding area with her fierce, disruptive nature. One of Shiva's devotees becomes distracted while performing austerities, and asks Shiva to rid the forest of the destructive goddess. When Shiva arrives, Kali threatens him, and Shiva challenges Kali to a dance contest, wherein Kali matches Shiva until Shiva takes the "Urdhvatandava" step, vertically raising his right leg. Kali refuses to perform this step, which would not befit her as a woman, and becomes pacified.
SMASHAN KALI
If the Kali steps out with the left foot and holds the sword in her right hand, she is the terrible form of Mother, the Smashan Kali of the cremation ground. She is worshiped by tantrics, the followers of Tantra, who believe that one's spiritual discipline practiced in a smashan (cremation ground) brings success quickly. Sarda Devi, the consort of Ramakrishna Paramhansa, worshipped Smashan Kali at Dakshineshwar.
MATERNAL KALI
At the time of samundra manthan when amrit came out, along with that came out poison which was going to destroy the world hence on the request of all the gods, Lord Shiva drank it to save the world but as he is beyond death he didn't die but was very much in pain due to the poison effect hence he became a child so that Kali can feed him with her milk which will sooth out the poison effect.
MAHAKALI
Mahakali (Sanskrit: Mahākālī, Devanagari: महाकाली), literally translated as Great Kali, is sometimes considered as a greater form of Kali, identified with the Ultimate reality of Brahman. It can also be used as an honorific of the Goddess Kali, signifying her greatness by the prefix "Mahā-". Mahakali, in Sanskrit, is etymologically the feminized variant of Mahakala or Great Time (which is interpreted also as Death), an epithet of the God Shiva in Hinduism. Mahakali is the presiding Goddess of the first episode of the Devi Mahatmya. Here she is depicted as Devi in her universal form as Shakti. Here Devi serves as the agent who allows the cosmic order to be restored.
Kali is depicted in the Mahakali form as having ten heads, ten arms, and ten legs. Each of her ten hands is carrying a various implement which vary in different accounts, but each of these represent the power of one of the Devas or Hindu Gods and are often the identifying weapon or ritual item of a given Deva. The implication is that Mahakali subsumes and is responsible for the powers that these deities possess and this is in line with the interpretation that Mahakali is identical with Brahman. While not displaying ten heads, an "ekamukhi" or one headed image may be displayed with ten arms, signifying the same concept: the powers of the various Gods come only through Her grace.
ICONOGRAPHY
Kali is portrayed mostly in two forms: the popular four-armed form and the ten-armed Mahakali form. In both of her forms, she is described as being black in color but is most often depicted as blue in popular Indian art. Her eyes are described as red with intoxication, and in absolute rage, her hair is shown disheveled, small fangs sometimes protrude out of her mouth, and her tongue is lolling. She is often shown naked or just wearing a skirt made of human arms and a garland of human heads. She is also accompanied by serpents and a jackal while standing on a seemingly dead Shiva, usually right foot forward to symbolize the more popular Dakshinamarga or right-handed path, as opposed to the more infamous and transgressive Vamamarga or left-handed path.
In the ten-armed form of Mahakali she is depicted as shining like a blue stone. She has ten faces, ten feet, and three eyes for each head. She has ornaments decked on all her limbs. There is no association with Shiva.
The Kalika Purana describes Kali as possessing a soothing dark complexion, as perfectly beautiful, riding a lion, four-armed, holding a sword and blue lotuses, her hair unrestrained, body firm and youthful.
In spite of her seemingly terrible form, Kali Ma is often considered the kindest and most loving of all the Hindu goddesses, as she is regarded by her devotees as the Mother of the whole Universe. And because of her terrible form, she is also often seen as a great protector. When the Bengali saint Ramakrishna once asked a devotee why one would prefer to worship Mother over him, this devotee rhetorically replied, "Maharaj", when they are in trouble your devotees come running to you. But, where do you run when you are in trouble?"
According to Ramakrishna, darkness is the Ultimate Mother, or Kali:
My Mother is the principle of consciousness. She is Akhanda Satchidananda;
indivisible Reality, Awareness, and Bliss. The night sky between the stars is perfectly black.
The waters of the ocean depths are the same; The infinite is always mysteriously dark.
This inebriating darkness is my beloved Kali.
—Sri Ramakrishna
This is clear in the works of such contemporary artists as Charles Wish, and Tyeb Mehta, who sometimes take great liberties with the traditional, accepted symbolism, but still demonstrate a true reverence for the Shakta sect.
POPULAR FORM
Classic depictions of Kali share several features, as follows:
Kali's most common four armed iconographic image shows each hand carrying variously a sword, a trishul (trident), a severed head, and a bowl or skull-cup (kapala) catching the blood of the severed head.
Two of these hands (usually the left) are holding a sword and a severed head. The Sword signifies Divine Knowledge and the Human Head signifies human Ego which must be slain by Divine Knowledge in order to attain Moksha. The other two hands (usually the right) are in the abhaya (fearlessness) and varada (blessing) mudras, which means her initiated devotees (or anyone worshipping her with a true heart) will be saved as she will guide them here and in the hereafter.
She has a garland consisting of human heads, variously enumerated at 108 (an auspicious number in Hinduism and the number of countable beads on a Japa Mala or rosary for repetition of Mantras) or 51, which represents Varnamala or the Garland of letters of the Sanskrit alphabet, Devanagari. Hindus believe Sanskrit is a language of dynamism, and each of these letters represents a form of energy, or a form of Kali. Therefore, she is generally seen as the mother of language, and all mantras.
She is often depicted naked which symbolizes her being beyond the covering of Maya since she is pure (nirguna) being-consciousness-bliss and far above prakriti. She is shown as very dark as she is brahman in its supreme unmanifest state. She has no permanent qualities - she will continue to exist even when the universe ends. It is therefore believed that the concepts of color, light, good, bad do not apply to her - she is the pure, un-manifested energy, the Adi-shakti.
Kali as the Symbol of Creation , Freedom , Preservation and Destruction
The head that hangs in Kali's hand is a symbol of Ego and the scimitar which she is holding represents power and energy.It is believed that Kali is protecting the human race by that scimitar and also destroying the negativity and ego within human being. The body lying under Kali symbolizes ruination, is actually a form of Shiva. Kali steps her leg on the chest of the body and suppress ruination . Since she is standing on the pure white chest of Lord Shiva who, as pure primal awareness, lays in a passive reclining position, peacefully lies with his eyes half open in a state of bliss. Her hair is long, black and flowing freely depicting Her freedom from convention and the confines of conceptualization. The white teeth which Kali has stands for conscience and her red tongue represents greed. By pressing her white teeth on her tongue Kali refers to control greed.The goddess may appear terrible from outside but every symbol in Kali signifies truth of life. Since the earth was created out of darkness, the dark black color of Kali symbolizes the color from which everything was born. Her right hand side arms she shows the Abhaya mudra(gesture of fearlessness) and Vara mudra (gesture of welcome and charity) respectively . But on the other arm in left side she holds a bloody scimitar and a severed head depicting destruction and end of ego.
Kali as the Symbol of Mother Nature
The name Kali means Kala or force of time. When there were neither the creation, nor the sun, the moon, the planets, and the earth, there was only darkness and everything was created from the darkness. The Dark appearance of kali represents the darkness from which everything was born. Her complexion is deep blue, like the sky and ocean water as blue. As she is also the goddess of Preservation Kali is worshiped as mother to preserve the nature.Kali is standing calm on Shiva, her appearance represents the preservation of mother nature. Her free, long and black hair represents nature's freedom from civilization. Under the third eye of kali, the signs of both sun, moon and fire are visible which represent the driving forces of nature.
SHIVA IN KALI ICONOGRAPHY
In both these images she is shown standing on the prone, inert or dead body of Shiva. There is a legend for the reason behind her standing on what appears to be Shiva's corpse, which translates as follows:
Once Kali had destroyed all the demons in battle, she began a terrific dance out of the sheer joy of victory. All the worlds or lokas began to tremble and sway under the impact of her dance. So, at the request of all the Gods, Shiva himself asked her to desist from this behavior. However, she was too intoxicated to listen. Hence, Shiva lay like a corpse among the slain demons in order to absorb the shock of the dance into himself. When Kali eventually stepped upon Shiva, she realized she was trampling and hurting her husband and bit her tongue in shame.
The story described here is a popular folk tale and not described or hinted in any of the puranas. The puranic interpretation is as follows:
Once, Parvati asks Shiva to chose the one form among her 10 forms which he likes most. To her surprise, Shiva reveals that he is most comfortable with her Kali form, in which she is bereft of her jewellery, her human-form, her clothes, her emotions and where she is only raw, chaotic energy, where she is as terrible as time itself and even greater than time. As Parvati takes the form of Kali, Shiva lies at her feet and requests her to place her foot on his chest, upon his heart. Once in this form, Shiva requests her to have this place, below her feet in her iconic image which would be worshiped throughout.
This idea has been explored in the Devi-Bhagavata Purana [28] and is most popular in the Shyama Sangeet, devotional songs to Kali from the 12th to 15th centuries.
The Tantric interpretation of Kali standing on top of her husband is as follows:
The Shiv tattava (Divine Consciousness as Shiva) is inactive, while the Shakti tattava (Divine Energy as Kali) is active. Shiva and Kali represent Brahman, the Absolute pure consciousness which is beyond all names, forms and activities. Kali, on the other hand, represents the potential (and manifested) energy responsible for all names, forms and activities. She is his Shakti, or creative power, and is seen as the substance behind the entire content of all consciousness. She can never exist apart from Shiva or act independently of him, just as Shiva remains a mere corpse without Kali i.e., Shakti, all the matter/energy of the universe, is not distinct from Shiva, or Brahman, but is rather the dynamic power of Brahman. Hence, Kali is Para Brahman in the feminine and dynamic aspect while Shiva is the male aspect and static. She stands as the absolute basis for all life, energy and beneath her feet lies, Shiva, a metaphor for mass, which cannot retain its form without energy.
While this is an advanced concept in monistic Shaktism, it also agrees with the Nondual Trika philosophy of Kashmir, popularly known as Kashmir Shaivism and associated most famously with Abhinavagupta. There is a colloquial saying that "Shiva without Shakti is Shava" which means that without the power of action (Shakti) that is Mahakali (represented as the short "i" in Devanagari) Shiva (or consciousness itself) is inactive; Shava means corpse in Sanskrit and the play on words is that all Sanskrit consonants are assumed to be followed by a short letter "a" unless otherwise noted. The short letter "i" represents the female power or Shakti that activates Creation. This is often the explanation for why She is standing on Shiva, who is either Her husband and complement in Shaktism or the Supreme Godhead in Shaivism.
To properly understand this complex Tantric symbolism it is important to remember that the meaning behind Shiva and Kali does not stray from the non-dualistic parlance of Shankara or the Upanisads. According to both the Mahanirvana and Kularnava Tantras, there are two distinct ways of perceiving the same absolute reality. The first is a transcendental plane which is often described as static, yet infinite. It is here that there is no matter, there is no universe and only consciousness exists. This form of reality is known as Shiva, the absolute Sat-Chit-Ananda - existence, knowledge and bliss. The second is an active plane, an immanent plane, the plane of matter, of Maya, i.e., where the illusion of space-time and the appearance of an actual universe does exist. This form of reality is known as Kali or Shakti, and (in its entirety) is still specified as the same Absolute Sat-Chit-Ananda. It is here in this second plane that the universe (as we commonly know it) is experienced and is described by the Tantric seer as the play of Shakti, or God as Mother Kali.
From a Tantric perspective, when one meditates on reality at rest, as absolute pure consciousness (without the activities of creation, preservation or dissolution) one refers to this as Shiva or Brahman. When one meditates on reality as dynamic and creative, as the Absolute content of pure consciousness (with all the activities of creation, preservation or dissolution) one refers to it as Kali or Shakti. However, in either case the yogini or yogi is interested in one and the same reality - the only difference being in name and fluctuating aspects of appearance. It is this which is generally accepted as the meaning of Kali standing on the chest of Shiva.
Although there is often controversy surrounding the images of divine copulation, the general consensus is benign and free from any carnal impurities in its substance. In Tantra the human body is a symbol for the microcosm of the universe; therefore sexual process is responsible for the creation of the world. Although theoretically Shiva and Kali (or Shakti) are inseparable, like fire and its power to burn, in the case of creation they are often seen as having separate roles. With Shiva as male and Kali as female it is only by their union that creation may transpire. This reminds us of the prakrti and purusa doctrine of Samkhya wherein prakāśa- vimarśa has no practical value, just as without prakrti, purusa is quite inactive. This (once again) stresses the interdependencies of Shiva and Shakti and the vitality of their union.
Gopi Krishna proposed that Kali standing on the dead Shiva or Shava (Sanskrit for dead body) symbolised the helplessness of a person undergoing the changing process (psychologically and physiologically) in the body conducted by the Kundalini Shakti.
DEVELOPMENT
In the later traditions, Kali has become inextricably linked with Shiva. The unleashed form of Kali often becomes wild and uncontrollable, and only Shiva is able to tame her just as only Kali can tame Shiva. This is both because she is often a transformed version of one of his consorts and because he is able to match her wildness.
The ancient text of Kali Kautuvam describes her competition with Shiva in dance, from which the sacred 108 Karanas appeared. Shiva won the competition by acting the urdva tandava, one of the Karanas, by raising his feet to his head. Other texts describe Shiva appearing as a crying infant and appealing to her maternal instincts. While Shiva is said to be able to tame her, the iconography often presents her dancing on his fallen body, and there are accounts of the two of them dancing together, and driving each other to such wildness that the world comes close to unravelling.
Shiva's involvement with Tantra and Kali's dark nature have led to her becoming an important Tantric figure. To the Tantric worshippers, it was essential to face her Curse, the terror of death, as willingly as they accepted Blessings from her beautiful, nurturing, maternal aspect. For them, wisdom meant learning that no coin has only one side: as death cannot exist without life, so life cannot exist without death. Kali's role sometimes grew beyond that of a chaos - which could be confronted - to that of one who could bring wisdom, and she is given great metaphysical significance by some Tantric texts. The Nirvāna-tantra clearly presents her uncontrolled nature as the Ultimate Reality, claiming that the trimurti of Brahma, Vishnu and Rudra arise and disappear from her like bubbles from the sea. Although this is an extreme case, the Yogini-tantra, Kamakhya-tantra and the Niruttara-tantra declare her the svarupa (own-being) of the Mahadevi (the great Goddess, who is in this case seen as the combination of all devis).The final stage of development is the worshipping of Kali as the Great Mother, devoid of her usual violence. This practice is a break from the more traditional depictions. The pioneers of this tradition are the 18th century Shakta poets such as Ramprasad Sen, who show an awareness of Kali's ambivalent nature. Ramakrishna, the 19th century Bengali saint, was also a great devotee of Kali; the western popularity of whom may have contributed to the more modern, equivocal interpretations of this Goddess. Rachel McDermott's work, however, suggests that for the common, modern worshipper, Kali is not seen as fearful, and only those educated in old traditions see her as having a wrathful component. Some credit to the development of Devi must also be given to Samkhya. Commonly referred to as the Devi of delusion, Mahamaya or Durga, acting in the confines of (but not being bound by) the nature of the three gunas, takes three forms: Maha-Kali, Maha-Lakshmi and Maha-Saraswati, being her tamas-ika, rajas-ika and sattva-ika forms. In this sense, Kali is simply part of a larger whole.
Like Sir John Woodroffe and Georg Feuerstein, many Tantric scholars (as well as sincere practitioners) agree that, no matter how propitious or appalling you describe them, Shiva and Devi are simply recognizable symbols for everyday, abstract (yet tangible) concepts such as perception, knowledge, space-time, causation and the process of liberating oneself from the confines of such things. Shiva, symbolizing pure, absolute consciousness, and Devi, symbolizing the entire content of that consciousness, are ultimately one and the same - totality incarnate, a micro-macro-cosmic amalgamation of all subjects, all objects and all phenomenal relations between the "two." Like man and woman who both share many common, human traits yet at the same time they are still different and, therefore, may also be seen as complementary.
Worshippers prescribe various benign and horrific qualities to Devi simply out of practicality. They do this so they may have a variety of symbols to choose from, symbols which they can identify and relate with from the perspective of their own, ever-changing time, place and personal level of unfolding. Just like modern chemists or physicists use a variety of molecular and atomic models to describe what is unperceivable through rudimentary, sensory input, the scientists of ontology and epistemology must do the same. One of the underlying distinctions of Tantra, in comparison to other religions, is that it allows the devotee the liberty to choose from a vast array of complementary symbols and rhetoric which suit one's evolving needs and tastes. From an aesthetic standpoint, nothing is interdict and nothing is orthodox. In this sense, the projection of some of Devi's more gentle qualities onto Kali is not sacrilege and the development of Kali really lies in the practitioner, not the murthi.
A TIME magazine article of October 27, 1947, used Kali as a symbol and metaphor for the human suffering in British India during its partition that year. In 1971, Ms. Magazine used an image of Kali, her multiple arms juggling modern tasks, as a symbol of modern womanhood on its inaugural issue.
Swami Vivekananda wrote his favorite poem Kali the Mother in 1898.
KALI IN NEOPAGAN AND NEW AGE PRACTICE
An academic study of Western Kali enthusiasts noted that, "as shown in the histories of all cross-cultural religious transplants, Kali devotionalism in the West must take on its own indigenous forms if it is to adapt to its new environment."[60] The adoption of Kali by the West has raised accusations of cultural appropriation:
A variety of writers and thinkers have found Kali an exciting figure for reflection and exploration, notably feminists and participants in New Age spirituality who are attracted to goddess worship. [For them], Kali is a symbol of wholeness and healing, associated especially with repressed female power and sexuality. [However, such interpretations often exhibit] confusion and misrepresentation, stemming from a lack of knowledge of Hindu history among these authors, [who only rarely] draw upon materials written by scholars of the Hindu religious tradition. The majority instead rely chiefly on other popular feminist sources, almost none of which base their interpretations on a close reading of Kali's Indian background. The most important issue arising from this discussion - even more important than the question of 'correct' interpretation - concerns the adoption of other people's religious symbols. It is hard to import the worship of a goddess from another culture: religious associations and connotations have to be learned, imagined or intuited when the deep symbolic meanings embedded in the native culture are not available.
INCARNATIONS OF KALI
Draupadi, Wife of Pandavas, was an avatar of Kali, who born to assist Lord Krishna to destroy arrogant kings of India. There is a temple dedicated to this incarnation at Banni Mata Temple at Himachal Pradesh. The vedic deity Nirriti or the Puranic deity Alakshmi is often considered as incarnations of Kali.
WIKIPEDIA
Fotografía inspirada en un anuncio de la marca Fred Perry.
Después de más de dos años por fin me he deshecho de mis Puma plateadas, no sabéis lo que me ha costado. Tanto tiempo, tantos kilómetros, tanta vida... que sentimental que soy por dios.
An ancient Japanese legend promises that anyone who folds a thousand origami cranes will be granted a wish by a crane, such as long life or recovery from illness or injury. The crane in Japan is one of the mystical or holy creatures (others include the dragon and the tortoise), and is said to live for a thousand years. In Japan, it is commonly said that folding 1000 paper origami cranes makes a person's wish come true.
Hundreds of thousands of British Columbians join millions of Sikhs around the globe to celebrate Vaisakhi.
British Columbia is the proud home of the largest Vaisakhi celebrations in North America. As we celebrate the birth of the Khalsa, Vaisakhi is also a chance for families, friends, and neighbours to celebrate the proud and enduring principles of the Sikh faith.
Read more: news.gov.bc.ca/releases/2016PREM0039-000559
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
one of thousands at monastery of 10,000 buddhas in sha tin. after climbing what seems as many steps to get there, the mystery of above and the views of below are well worth the effort.
via Instagram www.instagram.com/p/BNlCzdLDEOZ/
I have not edited these shots in any particular order, so, in the end I miss out some, or post others twice or even more. But, it was such an experience, saw so many wonderful things, I could post everything at once, but trying not to.
Anyway, on with the show, and some more wide angle shots with the camera on a rickety tripod.
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Christianity reached Roman Britain in the second-century AD. A number of Roman artefacts - pots, tiles and glass - have been found in excavations around St Paul’s, however no evidence has emerged that the site of St Paul’s, as once believed, was ever used for a Roman temple. The official withdrawal of Roman administration in 410 AD did not end Christian belief in England but it was to be almost two hundred years before St Paul’s Cathedral was founded. The two names most associated with the establishment of the first St Paul’s are Saint Mellitus and Saint Erkenwald. The former, a monk who arrived in Britain with Saint Augustine on a mission from Rome instigated by Pope Gregory the Great, founded St Paul’s in 604 AD. The latter was the Abbot of Chertsey whose consecration as Bishop of London in 675 AD, following the city’s brief return to paganism, confirmed the return of the Roman Church to London. The earliest Cathedral buildings were relatively short-lived structures, repeatedly damaged by fires and Viking attacks. It was the Cathedral begun in about 1087 AD by Bishop Maurice, Chaplain to William the Conqueror, which would provide the longest standing home for Christian worship on the site to date, surviving for almost six hundred years.
1087–1559: Medieval Splendour
The Cathedral quire was the first part of the new building to be completed in 1148, enabling the Cathedral to function as a place of worship as quickly as possible. Up to the Reformation of the Church in England St Paul’s was a Catholic cathedral in which the celebration of the Mass, the preaching of sermons, the veneration of many saints, shrines, reliquaries, chapels, the observance of Saints’ feast days, masses for the dead said in chantry chapels, a wooden cross known as a rood, and a chapel devoted to The Virgin, all played a part in the liturgical life of the building. A great deal of public activity also took place; although not always welcomed by those looking after the Cathedral, trade, sports and ball games were common and a north/south route through the Cathedral transepts was used as a general thoroughfare. Paul’s Cross was an important feature of Cathedral life from at least the mid thirteenth-century. It was an outdoor covered pulpit from which proclamations were made and leading prelates expounded, often controversially, on theology and politics. It ceased to be used in the 1630s, and stood in the north churchyard until 1642.
The Cathedral School was re-established with new statutes just to the east of Paul’s Cross in 1512 by John Colet (1466–1519) a Renaissance scholar and friend of Erasmus who viewed education as prerequisite for spiritual regeneration.
All of these enterprises, the spiritual, the educational, and the civic, took place within or beside the largest building in medieval England: longer, taller and wider than the present building and richly decorated.
The reign of King Henry VIII saw the beginning of the end for many aspects of the religious life of the building associated with Roman Catholicism. The shrine of St Erkenwald was plundered and waves of iconoclasm followed in which shrines and images were destroyed. The full suppression of Catholic worship and fittings was carried out under Edward VI by the first Protestant Bishop of London, Nicholas Ridley, who was martyred by Mary I's government in 1555. After a restoration of Catholic rites under Mary, settled Protestant worship was confirmed finally under Elizabeth I's first Bishop of London, Edmund Grindal, in 1559.
1560–1666: Reformation to Conflagration
The new form of worship continued at St Paul’s in the wake of the Reformation, with the choir singing in English instead of Latin at Mattins and Evensong according to the new Book of Common Prayer. The Cathedral already had a long history as a place of commemoration and some of the grandest tombs were still to be added to the building in the late sixteenth and early seventeenth centuries. One of the most remarkable monuments from this period still survives, that of John Donne (1572–1631), the poet and clergyman who, after a raffish youth, went on to become Dean of St Pauls from 1621 until his death. During his lifetime, St Paul's and Paul's Cross were leading centres of a newly confident and thriving Protestant culture in England.
The physical destruction wrought during the Reformation had only been the start of a series of threats to the fabric. In June 1561 lightning struck the Cathedral spire igniting a fire which destroyed the steeple and roofs, the heat and falling timbers causing such damage to the Cathedral structure that it would never fully recover. Plans were made for restoration and the architect Inigo Jones (1573–1652) was engaged to carry out work in 1633, but his work was left incomplete at the outbreak of the English Civil War in 1642. Parliamentary forces took control of the Cathedral and its Dean and Chapter dissolved; the Lady Chapel became a large preaching auditorium, while the vast nave was used as a cavalry barracks with, at one point, 800 horses stabled inside.
By the 1650s the building was in a serious state of disrepair and it was only after the Restoration in 1660 of King Charles II (1630–1685) that repair was once again considered in earnest as an architectural proclamation of the restored Church of England and the monarchy. Leading architects wrestled with the how to restore the medieval structure and were often in disagreement. Inspired by his travels in France and his knowledge of Italian architecture, Christopher Wren (1632–1732) proposed the addition of a dome to the building, a plan agreed upon in August 1666. Only a week later The Great Fire of London was kindled in Pudding Lane, reaching St Paul’s in two days. The wooden scaffolding contributed to the spread of the flames around the Cathedral and the high vaults fell, smashing into the crypt, where flames, fuelled by thousands of books stored there in vaults leased to printers and booksellers, put the structure beyond hope of rescue.
1666–1711: A new Cathedral for London
Sir Christopher Wren was a brilliant scientist and mathematician and Britain’s most famous architect. The building he designed to replace the pre-Fire Cathedral is his masterpiece. Nine years of planning were required to ensure that the new design would meet the requirements of a working cathedral; the quire was to be the main focus for liturgical activity, a Morning Chapel was required for Morning Prayer, vestries were needed for the clergy to robe, a treasury for the church plate, a home had to be planned for the enormous organ, bell towers were essential, and the interior had to be fitted for the grandest of occasions and ceremonies. The building which Wren delivered in thirty five years fulfilled all these needs and provided a symbol for the Church of England, the renewed capital city, and the emerging empire.
Construction commenced in 1675: the process involved many highly skilled draughtsmen and craftsmen and was pursued in phases, largely dependent on the availability of funding and materials. Portland stone predominated but other types of stone were necessary as well as bricks, iron and wood. All of the building accounts, contracts and records of the rebuilding commission survive, and many original drawings. A detailed history of the design of the cathedral can be found in the online Wren Office Drawings catalogue written by Dr Gordon Higgott (2012). Christopher Wren lived to see the building completed: the last stone of the Cathedral’s structure was laid on 26 October 1708 by two sons named after their fathers, Christopher Wren junior and Edward Strong (the son of master mason). The first service had already been held in 1697 – a Thanksgiving for the Peace between England and France.
1712–1795: Perilous painting and memorialising the Greats
The violent and iconoclastic transition from Roman Catholicism and the debate over the reformed faith which followed were tumultuous. The Cathedral was built at a time when the Civil War and Protectorate had again heightened sensitivity to the confluence of art and Protestantism. What constituted appropriate decoration for the Cathedral was the subject of great debate. After a competition Sir James Thornhill was chosen to provide a decorative scheme for the interior of the Cathedral dome in 1715 and immediately began work to produce eight scenes from the life of St Paul. Working precariously over fifty metres from the ground he completed the work within two years and was soon commissioned to continue his scheme into the lantern and onto the drum beneath the dome.
Daily rounds of worship were observed within view of the new murals, but despite the efforts to enliven the interior of the building, St Paul’s proved an unpopular venue with the Hanoverian dynasty and royal attendance dwindled; after George I’s visit in 1715 no monarch came again for seventy-four years. The capture of the French fortress of Louisburg during the course of the Seven Years War was marked by an impressive service in 1758, but it would not be until 1789 that George III marked his recovery with a special Thanksgiving service attended by thousands.
A monument to the philanthropist and prison reformer John Howard which was placed on the Cathedral floor in 1795 was the first of a host of sculptures commemorating the lives of clergy, writers, artists, scientists and military figures which were to populate vacant floor and wall space in the next century.Two of the most distinguished military commanders of the Napoleonic Wars were commemorated with state funerals and later great monuments on the church floor: Admiral Horatio Nelson in 1806 and Arthur Wellesley Duke of Wellington in 1852, both of whom are interred in the Cathedral crypt.
1800–1905 Heat, light and colour: St Paul’s in the age of industry
Institutional reform was matched by physical changes to St Paul’s in the nineteenth-century. Queen Victoria lamented that St Pauls was "most dreary, dingy and un-devotional” adding her voice to the general criticism of the Cathedral for being, dark, dirty and cold .The Cathedral Chapter took steps to make the building more inviting and began work on the so called "completion of the decoration”. While the use of vivid mosaic in the dome and the quire area were being explored, and programmes of stained glass were designed. The rearrangement of the quire by the Surveyor F C Penrose (1817–1903) was the most significant of many changes to the interior made under his supervision. By removing the screen dividing the quire from the nave many more people were able to participate in services. Great Victorian Deans, especially Henry H Millman and Robert Gregory, seized the opportunity to hold routine worship under the dome and in the nave, as well as in the quire – thus for the first time actively making the whole of the vast building a place of worship and Christian teaching. The full ceremonial potential of St Paul’s was also realised by this reordering, something anticipated in the state funeral for Nelson, and confirmed with that for Wellington.
Victorian philanthropy more generally flourished at a reinvigorated St Paul's. During the first half of the nineteenth-century Maria Hackett (1783–1874) devoted her time and money to a campaign to improve the living and educational conditions of boy choristers in St Paul’s and other cathedrals and Anglican choral foundations. In 1860 the Chapter of St Paul's presented William Weldon Champneys (1807–1875), to the vicarage of St Pancras, where he developed the schools, ragged schools, and Sunday schools and provided an invalids dinner table. The Canons of St Paul’s focused on the welfare of the thousands of clerks and warehousemen who worked in the vicinity of the Cathedral through the Amen Court Guild. At the end of the century St Paul’s had one of its most dynamic of English cathedral Chapters, with the many facets of the life of the Cathedral attaining new levels of distinction and in 1897 the organisation of the Diamond Jubilee Thanksgiving Service for Queen Victoria (1819–1901) proved an outstanding success.
906–1960 Belt and Braces: Strengthening the Dome and Defending the Building
Cracks had appeared in some parts of the Cathedral as a result of settlement even before the Cathedral was topped-off in 1710 and concern over the structural stability of the Cathedral persisted in to the early years of the twentieth-century. After various investigations, fears culminated in the Corporation of London's serving of a dangerous structure notice to the Dean on Christmas Eve 1924: the Cathedral was closed from 1925 to 1930 while the piers and dome were strengthened under the supervision of the surveyor Walter Godfrey Allen (1891–1986). Some of the strengthening interventions may have been excessive; however they were to provide valuable structural support when the Cathedral suffered two significant bomb strikes during the Second World War.
St Paul’s Watch, the group of volunteers who defended the Cathedral during The Blitz, enabled the continuation of services as normally as possible throughout the war years. At the end of the conflict, on 8 May 1945, ten consecutive services were held in thanksgiving for peace, each attended by over three thousand people. The last of the services focused on the work of the St Paul’s Watch. In the years that followed St Paul’s played an important role in commemorating those who had sacrificed their lives and in reconciliation. The American Memorial Chapel was constructed and consecrated in the presence of President Eisenhower (1890–1969) and on 21st October 1958, Theodor Heuss (1884–1963), President of the Federal Republic of Germany from 1949 to 1959, visited St Paul’s to present an altar set with the words "The German people have asked me to hand to you, Mr Dean, and to the Chapter of St Paul’s Cathedral this crucifix and these two candlesticks. Our gifts are a token of our sincere wish to serve, together with the British People, the cause of Peace in the World”.
1960–2012: Royal events and Social reformers
With the major structural issues resolved and war damage repaired, the Cathedral continued to welcome world leaders, thinkers, theologians, politicians and the public in pursuit of hope for a better society. Canon John Collins (1905–1982), who had been a leader in the drive for post-war reconciliation, campaigned tirelessly for peace, human rights, and nuclear disarmament, and against apartheid in South Africa. Dr Martin Luther King (1929–1968) stopped at St Paul's to speak from the west steps en route to collect his Nobel Peace Prize in 1964, and his widow Coretta Scott King (1927–2006) became the first woman to preach in a statutory service in St Paul’s. On January 30th, 1969 the Cathedral Choir was joined by Indian singers and instrumentalists, and addresses were given to mark the centenary of the birth of Mahatma Gandhi (1869–1948) the champion of non-violent resistance, civil rights and freedom across the world. Continuing this tradition, in 2012 the Dalai Lama (b. 1935) was welcomed to receive the Templeton prize ('for Progress Toward Research or Discoveries about Spiritual Realities'). The St Paul’s Institute was established in 2003 to foster an informed Christian response to the most urgent ethical and spiritual issues of our times and engaged with the Occupy Protests of 2011/12 seeking constructive debate on financial ethics.
The wedding in St Paul’s of HRH the Prince of Wales to Lady Diana Spencer gripped the nation and much of the world in 1981, and Queen Elizabeth II officially marked both her Golden and Diamond Jubilees with Thanksgiving services in St Paul’s Cathedral. There have been occasions for national mourning: in 1965 Winston Churchill (1874–1965) who had led Britain during the war received a state funeral, a ceremony reserved for heads of state and others who have given significant leadership in the defence of the nation. A large ceremonial funeral was held for former Prime Minister, Baroness Thatcher, in 2013. Vast crowds gathered at St Paul's following the terrorist attacks on New York on September 11 2001, as London expressed its solidarity with the people of New York at a time of grief; and the victims of the 7/7 bombings were mourned in special services in 2005. The Diamond Jubilee and the special summer service at St Paul's celebrating the Paralympic Games made 2012 a spectacular year for the Cathedral.
www.stpauls.co.uk/history-collections/history/cathedral-h...
Shiva, meaning "The Auspicious One"), also known as Mahadeva ("Great God"), is a popular Hindu deity. Shiva is regarded as one of the primary forms of God. He is the Supreme God within Shaivism, one of the three most influential denominations in contemporary Hinduism. He is one of the five primary forms of God in the Smarta tradition, and "the Destroyer" or "the Transformer" among the Trimurti, the Hindu Trinity of the primary aspects of the divine.
Shiva has many benevolent and fearsome forms. At the highest level Shiva is limitless, transcendent, unchanging and formless. In benevolent aspects, he is depicted as an omniscient Yogi who lives an ascetic life on Mount Kailash, as well as a householder with wife Parvati and his two children, Ganesha and Kartikeya and in fierce aspects, he is often depicted slaying demons. Shiva is also regarded as the patron god of yoga and arts.
The main iconographical attributes of Shiva are the third eye on his forehead, the snake Vasuki around his neck, the crescent moon adorning, the holy river Ganga flowing from his matted hair, the trishula as his weapon and the damaru as his instrument.
Shiva is usually worshiped in the aniconic form of Lingam. Temples of Lord Shiva are called shivalayam.
ETYMOLOGY & OTHER NAMES
The Sanskrit word Shiva (Devanagari: शिव, śiva) comes from Shri Rudram Chamakam of Taittiriya Samhita (TS 4.5, 4.7) of Krishna Yajurveda. The root word śi means auspicious. In simple English transliteration it is written either as Shiva or Siva. The adjective śiva, is used as an attributive epithet not particularly of Rudra, but of several other Vedic deities.
The other popular names associated with Shiva are Mahadev, Mahesh, Maheshwar, Shankar, Shambhu, Rudra, Har, Trilochan, Devendra (meaning Chief of the gods) and Trilokinath (meaning Lord of the three realms).
The Sanskrit word śaiva means "relating to the God Shiva", and this term is the Sanskrit name both for one of the principal sects of Hinduism and for a member of that sect. It is used as an adjective to characterize certain beliefs and practices, such as Shaivism. He is the oldest worshipped Lord of India.
The Tamil word Sivan, Tamil: சிவன் ("Fair Skinned") could have been derived from the word sivappu. The word 'sivappu' means "red" in Tamil language but while addressing a person's skin texture in Tamil the word 'Sivappu' is used for being Fair Skinned.
Adi Sankara, in his interpretation of the name Shiva, the 27th and 600th name of Vishnu sahasranama, the thousand names of Vishnu interprets Shiva to have multiple meanings: "The Pure One", or "the One who is not affected by three Gunas of Prakrti (Sattva, Rajas, and Tamas)" or "the One who purifies everyone by the very utterance of His name."Swami Chinmayananda, in his translation of Vishnu sahasranama, further elaborates on that verse: Shiva means "the One who is eternally pure" or "the One who can never have any contamination of the imperfection of Rajas and Tamas".
Shiva's role as the primary deity of Shaivism is reflected in his epithets Mahādeva ("Great God"; mahā "Great" and deva "god"), Maheśvara ("Great Lord"; mahā "great" and īśvara "lord"), and Parameśvara ("Supreme Lord").
There are at least eight different versions of the Shiva Sahasranama, devotional hymns (stotras) listing many names of Shiva. The version appearing in Book 13 (Anuśāsanaparvan) of the Mahabharata is considered the kernel of this tradition. Shiva also has Dasha-Sahasranamas (10,000 names) that are found in the Mahanyasa. The Shri Rudram Chamakam, also known as the Śatarudriya, is a devotional hymn to Shiva hailing him by many names.
The worship of Shiva is a pan-Hindu tradition, practiced widely across all of India, Nepal and Sri Lanka.
ASSIMILATION OF TRADITIONS
The figure of Shiva as we know him today was built up over time, with the ideas of many regional sects being amalgamated into a single figure. How the persona of Shiva converged as a composite deity is not well documented. According to Vijay Nath:
Visnu and Siva [...] began to absorb countless local cults and deities within their folds. The latter were either taken to represent the multiple facets of the same god or else were supposed to denote different forms and appellations by which the god came to be known and worshipped. [...] Siva became identified with countless local cults by the sheer suffixing of Isa or Isvara to the name of the local deity, e.g., Bhutesvara, Hatakesvara, Chandesvara."
Axel Michaels the Indologist suggests that Shaivism, like Vaishnavism, implies a unity which cannot be clearly found either in religious practice or in philosophical and esoteric doctrine. Furthermore, practice and doctrine must be kept separate.
An example of assimilation took place in Maharashtra, where a regional deity named Khandoba is a patron deity of farming and herding castes. The foremost center of worship of Khandoba in Maharashtra is in Jejuri. Khandoba has been assimilated as a form of Shiva himself, in which case he is worshipped in the form of a lingam. Khandoba's varied associations also include an identification with Surya and Karttikeya.
INDUS VALLEY ORIGINS
Many Indus valley seals show animals but one seal that has attracted attention shows a figure, either horned or wearing a horned headdress and possibly ithyphallic figure seated in a posture reminiscent of the Lotus position and surrounded by animals was named by early excavators of Mohenjo-daro Pashupati (lord of cattle), an epithet of the later Hindu gods Shiva and Rudra. Sir John Marshall and others have claimed that this figure is a prototype of Shiva and have described the figure as having three faces seated in a "yoga posture" with the knees out and feet joined.
This claim has been criticised, with some academics like Gavin Flood and John Keay characterizing them as unfounded. Writing in 1997 Doris Srinivasan said that "Not too many recent studies continue to call the seal's figure a 'Proto-Siva'", rejecting thereby Marshall's package of proto-Siva features, including that of three heads. She interprets what John Marshall interpreted as facial as not human but more bovine, possibly a divine buffalo-man. According to Iravatham Mahadevan symbols 47 and 48 of his Indus script glossary The Indus Script: Texts, Concordance and Tables (1977), representing seated human-like figures, could describe Hindu deity Murugan, popularly known as Shiva and Parvati's son.
INDO-EUROPEAN ORIGINS
Shiva's rise to a major position in the pantheon was facilitated by his identification with a host of Vedic deities, including Purusha, Rudra, Agni, Indra, Prajāpati, Vāyu, and others.
RUDRA
Shiva as we know him today shares many features with the Vedic god Rudra, and both Shiva and Rudra are viewed as the same personality in Hindu scriptures. The two names are used synonymously. Rudra, the god of the roaring storm, is usually portrayed in accordance with the element he represents as a fierce, destructive deity.
The oldest surviving text of Hinduism is the Rig Veda, which is dated to between 1700 and 1100 BCE based on linguistic and philological evidence. A god named Rudra is mentioned in the Rig Veda. The name Rudra is still used as a name for Shiva. In RV 2.33, he is described as the "Father of the Rudras", a group of storm gods. Furthermore, the Rudram, one of the most sacred hymns of Hinduism found both in the Rig and the Yajur Vedas and addressed to Rudra, invokes him as Shiva in several instances, but the term Shiva is used as an epithet for the gods Indra, Mitra and Agni many times. Since Shiva means pure, the epithet is possibly used to describe a quality of these gods rather than to identify any of them with the God Shiva.
The identification of Shiva with the older god Rudhra is not universally accepted, as Axel Michaels explains:
Rudra is called "The Archer" (Sanskrit: Śarva), and the arrow is an essential attribute of Rudra. This name appears in the Shiva Sahasranama, and R. K. Sharma notes that it is used as a name of Shiva often in later languages.
The word is derived from the Sanskrit root śarv-, which means "to injure" or "to kill", and Sharma uses that general sense in his interpretive translation of the name Śarva as "One who can kill the forces of darkness". The names Dhanvin ("Bowman") and Bāṇahasta ("Archer", literally "Armed with arrows in his hands") also refer to archery.
AGNI
Rudra and Agni have a close relationship. The identification between Agni and Rudra in the Vedic literature was an important factor in the process of Rudra's gradual development into the later character as Rudra-Shiva. The identification of Agni with Rudra is explicitly noted in the Nirukta, an important early text on etymology, which says, "Agni is also called Rudra." The interconnections between the two deities are complex, and according to Stella Kramrisch:
The fire myth of Rudra-Śiva plays on the whole gamut of fire, valuing all its potentialities and phases, from conflagration to illumination.
In the Śatarudrīya, some epithets of Rudra, such as Sasipañjara ("Of golden red hue as of flame") and Tivaṣīmati ("Flaming bright"), suggest a fusing of the two deities. Agni is said to be a bull, and Lord Shiva possesses a bull as his vehicle, Nandi. The horns of Agni, who is sometimes characterized as a bull, are mentioned. In medieval sculpture, both Agni and the form of Shiva known as Bhairava have flaming hair as a special feature.
INDRA
According to Wendy Doniger, the Puranic Shiva is a continuation of the Vedic Indra. Doniger gives several reasons for his hypothesis. Both are associated with mountains, rivers, male fertility, fierceness, fearlessness, warfare, transgression of established mores, the Aum sound, the Supreme Self. In the Rig Veda the term śiva is used to refer to Indra. (2.20.3, 6.45.17, and 8.93.3.) Indra, like Shiva, is likened to a bull. In the Rig Veda, Rudra is the father of the Maruts, but he is never associated with their warlike exploits as is Indra.
The Vedic beliefs and practices of the pre-classical era were closely related to the hypothesised Proto-Indo-European religion, and the Indo-Iranian religion. According to Anthony, the Old Indic religion probably emerged among Indo-European immigrants in the contact zone between the Zeravshan River (present-day Uzbekistan) and (present-day) Iran. It was "a syncretic mixture of old Central Asian and new Indo-European elements", which borrowed "distinctive religious beliefs and practices" from the Bactria–Margiana Culture. At least 383 non-Indo-European words were borrowed from this culture, including the god Indra and the ritual drink Soma. According to Anthony,
Many of the qualities of Indo-Iranian god of might/victory, Verethraghna, were transferred to the adopted god Indra, who became the central deity of the developing Old Indic culture. Indra was the subject of 250 hymns, a quarter of the Rig Veda. He was associated more than any other deity with Soma, a stimulant drug (perhaps derived from Ephedra) probably borrowed from the BMAC religion. His rise to prominence was a peculiar trait of the Old Indic speakers.
LATER VEDIC LITERATURE
Rudra's transformation from an ambiguously characterized deity to a supreme being began in the Shvetashvatara Upanishad (400-200 BCE), which founded the tradition of Rudra-Shiva worship. Here they are identified as the creators of the cosmos and liberators of souls from the birth-rebirth cycle. The period of 200 BCE to 100 CE also marks the beginning of the Shaiva tradition focused on the worship of Shiva, with references to Shaiva ascetics in Patanjali's Mahabhasya and in the Mahabharata.
Early historical paintings at the Bhimbetka rock shelters, depict Shiva dancing, Shiva's trident, and his mount Nandi but no other Vedic gods.
PURANIC LITERATURE
The Shiva Puranas, particularly the Shiva Purana and the Linga Purana, discuss the various forms of Shiva and the cosmology associated with him.
TANTRIC LITERATURE
The Tantras, composed between the 8th and 11th centuries, regard themselves as Sruti. Among these the Shaiva Agamas, are said to have been revealed by Shiva himself and are foundational texts for Shaiva Siddhanta.
POSITION WITHIN HINDUISM
SHAIVISM
Shaivism (Sanskrit: शैव पंथ, śaiva paṁtha) (Kannada: ಶೈವ ಪಂಥ) (Tamil: சைவ சமயம்) is the oldest of the four major sects of Hinduism, the others being Vaishnavism, Shaktism and Smartism. Followers of Shaivism, called "Shaivas", and also "Saivas" or "Saivites", revere Shiva as the Supreme Being. Shaivas believe that Shiva is All and in all, the creator, preserver, destroyer, revealer and concealer of all that is. The tantric Shaiva tradition consists of the Kapalikas, Kashmir Shaivism and Shaiva Siddhanta. The Shiva MahaPurana is one of the purāṇas, a genre of Hindu religious texts, dedicated to Shiva. Shaivism is widespread throughout India, Nepal, and Sri Lanka, mostly. Areas notable for the practice of Shaivism include parts of Southeast Asia, especially Malaysia, Singapore, and Indonesia.
PANCHAYATANA PUJA
Panchayatana puja is the system of worship ('puja') in the Smarta sampradaya of Hinduism. It is said to have been introduced by Adi Shankara, the 8th century CE Hindu philosopher. It consists of the worship of five deities: Shiva, Vishnu, Devi, Surya and Ganesha. Depending on the tradition followed by Smarta households, one of these deities is kept in the center and the other four surround it. Worship is offered to all the deities. The five are represented by small murtis, or by five kinds of stones, or by five marks drawn on the floor.
TRIMURTI
The Trimurti is a concept in Hinduism in which the cosmic functions of creation, maintenance, and destruction are personified by the forms of Brahmā the creator, Vishnu the maintainer or preserver and Śhiva the destroyer or transformer. These three deities have been called "the Hindu triad" or the "Great Trinity", often addressed as "Brahma-Vishnu-Maheshwara."
ICONOGRAPHY AND PROPERTIES
ATTRIBUTES
Shiva's form: Shiva has a trident in the right lower arm, and a crescent moon on his head. He is said to be fair like camphor or like an ice clad mountain. He wears five serpents and a garland of skulls as ornaments. Shiva is usually depicted facing the south. His trident, like almost all other forms in Hinduism, can be understood as the symbolism of the unity of three worlds that a human faces - his inside world, his immediate world, and the broader overall world. At the base of the trident, all three forks unite.
Third eye: (Trilochana) Shiva is often depicted with a third eye, with which he burned Desire (Kāma) to ashes, called "Tryambakam" (Sanskrit: त्र्यम्बकम् ), which occurs in many scriptural sources. In classical Sanskrit, the word ambaka denotes "an eye", and in the Mahabharata, Shiva is depicted as three-eyed, so this name is sometimes translated as "having three eyes". However, in Vedic Sanskrit, the word ambā or ambikā means "mother", and this early meaning of the word is the basis for the translation "three mothers". These three mother-goddesses who are collectively called the Ambikās. Other related translations have been based on the idea that the name actually refers to the oblations given to Rudra, which according to some traditions were shared with the goddess Ambikā. It has been mentioned that when Shiva loses his temper, his third eye opens which can destroy most things to ashes.
Crescent moon: (The epithets "Chandrasekhara/Chandramouli")- Shiva bears on his head the crescent moon. The epithet Candraśekhara (Sanskrit: चन्द्रशेखर "Having the moon as his crest" - candra = "moon"; śekhara = "crest, crown") refers to this feature. The placement of the moon on his head as a standard iconographic feature dates to the period when Rudra rose to prominence and became the major deity Rudra-Shiva. The origin of this linkage may be due to the identification of the moon with Soma, and there is a hymn in the Rig Veda where Soma and Rudra are jointly implored, and in later literature, Soma and Rudra came to be identified with one another, as were Soma and the moon. The crescent moon is shown on the side of the Lord's head as an ornament. The waxing and waning phenomenon of the moon symbolizes the time cycle through which creation evolves from the beginning to the end.
Ashes: (The epithet "Bhasmaanga Raaga") - Shiva smears his body with ashes (bhasma). The ashes are said to represent the end of all material existence. Some forms of Shiva, such as Bhairava, are associated with a very old Indian tradition of cremation-ground asceticism that was practiced by some groups who were outside the fold of brahmanic orthodoxy. These practices associated with cremation grounds are also mentioned in the Pali canon of Theravada Buddhism. One epithet for Shiva is "inhabitant of the cremation ground" (Sanskrit: śmaśānavāsin, also spelled Shmashanavasin), referring to this connection.
Matted hair: (The epithet "Jataajoota Dhari/Kapardina") - Shiva's distinctive hair style is noted in the epithets Jaṭin, "the one with matted hair", and Kapardin, "endowed with matted hair" or "wearing his hair wound in a braid in a shell-like (kaparda) fashion". A kaparda is a cowrie shell, or a braid of hair in the form of a shell, or, more generally, hair that is shaggy or curly. His hair is said to be like molten gold in color or being yellowish-white.
Blue throat: The epithet Nīlakaṇtha (Sanskrit नीलकण्ठ; nīla = "blue", kaṇtha = "throat"). Since Shiva drank the Halahala poison churned up from the Samudra Manthan to eliminate its destructive capacity. Shocked by his act, Goddess Parvati strangled his neck and hence managed to stop it in his neck itself and prevent it from spreading all over the universe, supposed to be in Shiva's stomach. However the poison was so potent that it changed the color of his neck to blue. (See Maha Shivaratri.)
Sacred Ganges: (The epithet "Gangadhara") Bearer of Ganga. Ganges river flows from the matted hair of Shiva. The Gaṅgā (Ganges), one of the major rivers of the country, is said to have made her abode in Shiva's hair. The flow of the Ganges also represents the nectar of immortality.
Tiger skin: (The epithet "Krittivasana").He is often shown seated upon a tiger skin, an honour reserved for the most accomplished of Hindu ascetics, the Brahmarishis.
Serpents: (The epithet "Nagendra Haara" or 'Vasoki"). Shiva is often shown garlanded with a snake.
Deer: His holding deer on one hand indicates that He has removed the Chanchalata of the mind (i.e., attained maturity and firmness in thought process). A deer jumps from one place to another swiftly, similar to the mind moving from one thought to another.
Trident: (Trishula): Shiva's particular weapon is the trident. His Trisul that is held in His right hand represents the three Gunas— Sattva, Rajas and Tamas. That is the emblem of sovereignty. He rules the world through these three Gunas. The Damaru in His left hand represents the Sabda Brahman. It represents OM from which all languages are formed. It is He who formed the Sanskrit language out of the Damaru sound.
Drum: A small drum shaped like an hourglass is known as a damaru (ḍamaru). This is one of the attributes of Shiva in his famous dancing representation known as Nataraja. A specific hand gesture (mudra) called ḍamaru-hasta (Sanskrit for "ḍamaru-hand") is used to hold the drum. This drum is particularly used as an emblem by members of the Kāpālika sect.
Axe: (Parashu):The parashu is the weapon of Lord Shiva who gave it to Parashurama, sixth Avatar of Vishnu, whose name means "Rama with the axe" and also taught him its mastery.
Nandī: (The epithet "Nandi Vaahana").Nandī, also known as Nandin, is the name of the bull that serves as Shiva's mount (Sanskrit: vāhana). Shiva's association with cattle is reflected in his name Paśupati, or Pashupati (Sanskrit: पशुपति), translated by Sharma as "lord of cattle" and by Kramrisch as "lord of animals", who notes that it is particularly used as an epithet of Rudra. Rishabha or the bull represents Dharma Devata. Lord Siva rides on the bull. Bull is his vehicle. This denotes that Lord Siva is the protector of Dharma, is an embodiment of Dharma or righteousness.
Gaṇa: The Gaṇas (Devanagari: गण) are attendants of Shiva and live in Kailash. They are often referred to as the bhutaganas, or ghostly hosts, on account of their nature. Generally benign, except when their lord is transgressed against, they are often invoked to intercede with the lord on behalf of the devotee. Ganesha was chosen as their leader by Shiva, hence Ganesha's title gaṇa-īśa or gaṇa-pati, "lord of the gaṇas".
Mount Kailāsa: Mount Kailash in the Himalayas is his traditional abode. In Hindu mythology, Mount Kailāsa is conceived as resembling a Linga, representing the center of the universe.
Varanasi: Varanasi (Benares) is considered to be the city specially loved by Shiva, and is one of the holiest places of pilgrimage in India. It is referred to, in religious contexts, as Kashi.
LINGAM
Apart from anthropomorphic images of Shiva, the worship of Shiva in the form of a lingam, or linga, is also important. These are depicted in various forms. One common form is the shape of a vertical rounded column. Shiva means auspiciousness, and linga means a sign or a symbol. Hence, the Shivalinga is regarded as a "symbol of the great God of the universe who is all-auspiciousness". Shiva also means "one in whom the whole creation sleeps after dissolution". Linga also means the same thing—a place where created objects get dissolved during the disintegration of the created universe. Since, according to Hinduism, it is the same god that creates, sustains and withdraws the universe, the Shivalinga represents symbolically God Himself. Some scholars, such as Monier Monier-Williams and Wendy Doniger, also view linga as a phallic symbol, although this interpretation is disputed by others, including Christopher Isherwood, Vivekananda, Swami Sivananda, and S.N. Balagangadhara.
JYOTIRLINGA
The worship of the Shiva-Linga originated from the famous hymn in the Atharva-Veda Samhitâ sung in praise of the Yupa-Stambha, the sacrificial post. In that hymn, a description is found of the beginningless and endless Stambha or Skambha, and it is shown that the said Skambha is put in place of the eternal Brahman. Just as the Yajna (sacrificial) fire, its smoke, ashes, and flames, the Soma plant, and the ox that used to carry on its back the wood for the Vedic sacrifice gave place to the conceptions of the brightness of Shiva's body, his tawny matted hair, his blue throat, and the riding on the bull of the Shiva, the Yupa-Skambha gave place in time to the Shiva-Linga. In the text Linga Purana, the same hymn is expanded in the shape of stories, meant to establish the glory of the great Stambha and the superiority of Shiva as Mahadeva.
The sacred of all Shiva linga is worshipped as Jyotir linga. Jyoti means Radiance, apart from relating Shiva linga as a phallus symbol, there are also arguments that Shiva linga means 'mark' or a 'sign'. Jyotirlinga means "The Radiant sign of The Almighty". The Jyotirlingas are mentioned in Shiva Purana.
SHAKTI
Shiva forms a Tantric couple with Shakti [Tamil : சக்தி ], the embodiment of energy, dynamism, and the motivating force behind all action and existence in the material universe. Shiva is her transcendent masculine aspect, providing the divine ground of all being. Shakti manifests in several female deities. Sati and Parvati are the main consorts of Shiva. She is also referred to as Uma, Durga (Parvata), Kali and Chandika. Kali is the manifestation of Shakti in her dreadful aspect. The name Kali comes from kāla, which means black, time, death, lord of death, Shiva. Since Shiva is called Kāla, the eternal time, Kālī, his consort, also means "Time" or "Death" (as in "time has come"). Various Shakta Hindu cosmologies, as well as Shākta Tantric beliefs, worship her as the ultimate reality or Brahman. She is also revered as Bhavatārini (literally "redeemer of the universe"). Kālī is represented as the consort of Lord Shiva, on whose body she is often seen standing or dancing. Shiva is the masculine force, the power of peace, while Shakti translates to power, and is considered as the feminine force. In the Vaishnava tradition, these realities are portrayed as Vishnu and Laxmi, or Radha and Krishna. These are differences in formulation rather than a fundamental difference in the principles. Both Shiva and Shakti have various forms. Shiva has forms like Yogi Raj (the common image of Himself meditating in the Himalayas), Rudra (a wrathful form) and Natarajar (Shiva's dance are the Lasya - the gentle form of dance, associated with the creation of the world, and the Tandava - the violent and dangerous dance, associated with the destruction of weary worldviews – weary perspectives and lifestyles).
THE FIVE MANTRAS
Five is a sacred number for Shiva. One of his most important mantras has five syllables (namaḥ śivāya).
Shiva's body is said to consist of five mantras, called the pañcabrahmans. As forms of God, each of these have their own names and distinct iconography:
Sadyojāta
Vāmadeva
Aghora
Tatpuruṣha
Īsāna
These are represented as the five faces of Shiva and are associated in various texts with the five elements, the five senses, the five organs of perception, and the five organs of action. Doctrinal differences and, possibly, errors in transmission, have resulted in some differences between texts in details of how these five forms are linked with various attributes. The overall meaning of these associations is summarized by Stella Kramrisch:
Through these transcendent categories, Śiva, the ultimate reality, becomes the efficient and material cause of all that exists.
According to the Pañcabrahma Upanishad:
One should know all things of the phenomenal world as of a fivefold character, for the reason that the eternal verity of Śiva is of the character of the fivefold Brahman. (Pañcabrahma Upanishad 31)
FORMES AND ROLES
According to Gavin Flood, "Shiva is a god of ambiguity and paradox," whose attributes include opposing themes.[168] The ambivalent nature of this deity is apparent in some of his names and the stories told about him.
DESTROYER AND BENEFACTOR
In the Yajurveda, two contrary sets of attributes for both malignant or terrific (Sanskrit: rudra) and benign or auspicious (Sanskrit: śiva) forms can be found, leading Chakravarti to conclude that "all the basic elements which created the complex Rudra-Śiva sect of later ages are to be found here". In the Mahabharata, Shiva is depicted as "the standard of invincibility, might, and terror", as well as a figure of honor, delight, and brilliance. The duality of Shiva's fearful and auspicious attributes appears in contrasted names.
The name Rudra (Sanskrit: रुद्र) reflects his fearsome aspects. According to traditional etymologies, the Sanskrit name Rudra is derived from the root rud-, which means "to cry, howl". Stella Kramrisch notes a different etymology connected with the adjectival form raudra, which means "wild, of rudra nature", and translates the name Rudra as "the wild one" or "the fierce god". R. K. Sharma follows this alternate etymology and translates the name as "terrible". Hara (Sanskrit: हर) is an important name that occurs three times in the Anushasanaparvan version of the Shiva sahasranama, where it is translated in different ways each time it occurs, following a commentorial tradition of not repeating an interpretation. Sharma translates the three as "one who captivates", "one who consolidates", and "one who destroys". Kramrisch translates it as "the ravisher". Another of Shiva's fearsome forms is as Kāla (Sanskrit: काल), "time", and as Mahākāla (Sanskrit: महाकाल), "great time", which ultimately destroys all things. Bhairava (Sanskrit: भैरव), "terrible" or "frightful", is a fierce form associated with annihilation.
In contrast, the name Śaṇkara (Sanskrit: शङ्कर), "beneficent" or "conferring happiness" reflects his benign form. This name was adopted by the great Vedanta philosopher Śaṇkara (c. 788 - 820 CE), who is also known as Shankaracharya. The name Śambhu (Sanskrit: शम्भु), "causing happiness", also reflects this benign aspect.
ASCETIC AND HOUSEHOLDER
He is depicted as both an ascetic yogi and as a householder, roles which have been traditionally mutually exclusive in Hindu society.[185] When depicted as a yogi, he may be shown sitting and meditating. His epithet Mahāyogi ("the great Yogi: Mahā = "great", Yogi = "one who practices Yoga") refers to his association with yoga. While Vedic religion was conceived mainly in terms of sacrifice, it was during the Epic period that the concepts of tapas, yoga, and asceticism became more important, and the depiction of Shiva as an ascetic sitting in philosophical isolation reflects these later concepts. Shiva is also depicted as a corpse below Goddess Kali, it represents that Shiva is a corpse without Shakti. He remains inert. While Shiva is the static form, Mahakali or Shakti is the dynamic aspect without whom Shiva is powerless.
As a family man and householder, he has a wife, Parvati and two sons, Ganesha and Kartikeya. His epithet Umāpati ("The husband of Umā") refers to this idea, and Sharma notes that two other variants of this name that mean the same thing, Umākānta and Umādhava, also appear in the sahasranama. Umā in epic literature is known by many names, including the benign Pārvatī. She is identified with Devi, the Divine Mother; Shakti (divine energy) as well as goddesses like Tripura Sundari, Durga, Kamakshi and Meenakshi. The consorts of Shiva are the source of his creative energy. They represent the dynamic extension of Shiva onto this universe. His son Ganesha is worshipped throughout India and Nepal as the Remover of Obstacles, Lord of Beginnings and Lord of Obstacles. Kartikeya is worshipped in Southern India (especially in Tamil Nadu, Kerala and Karnataka) by the names Subrahmanya, Subrahmanyan, Shanmughan, Swaminathan and Murugan, and in Northern India by the names Skanda, Kumara, or Karttikeya.
Some regional deities are also identified as Shiva's children. As one story goes, Shiva is enticed by the beauty and charm of Mohini, Vishnu's female avatar, and procreates with her. As a result of this union, Shasta - identified with regional deities Ayyappa and Ayyanar - is born. Shiva is also mentioned in some scriptures or folktales to have had daughters like the serpent-goddess Manasa and Ashokasundari. Even the demon Andhaka is sometimes considered a child of Shiva.
NATARAJA
he depiction of Shiva as Nataraja (Tamil: நடராஜா,Kannada: ನಟರಾಜ, Telugu: నటరాజు, Sanskrit: naṭarāja, "Lord of Dance") is popular. The names Nartaka ("dancer") and Nityanarta ("eternal dancer") appear in the Shiva Sahasranama. His association with dance and also with music is prominent in the Puranic period. In addition to the specific iconographic form known as Nataraja, various other types of dancing forms (Sanskrit: nṛtyamūrti) are found in all parts of India, with many well-defined varieties in Tamil Nadu in particular. The two most common forms of the dance are the Tandava, which later came to denote the powerful and masculine dance as Kala-Mahakala associated with the destruction of the world. When it requires the world or universe to be destroyed, Lord Śiva does it by the tāṇḍavanṛtya. and Lasya, which is graceful and delicate and expresses emotions on a gentle level and is considered the feminine dance attributed to the goddess Parvati. Lasya is regarded as the female counterpart of Tandava. The Tandava-Lasya dances are associated with the destruction-creation of the world.
DAKSHINAMURTHY
Dakshinamurthy, or Dakṣiṇāmūrti (Tamil:தட்சிணாமூர்த்தி, Telugu: దక్షిణామూర్తి, Sanskrit: दक्षिणामूर्ति), literally describes a form (mūrti) of Shiva facing south (dakṣiṇa). This form represents Shiva in his aspect as a teacher of yoga, music, and wisdom and giving exposition on the shastras. This iconographic form for depicting Shiva in Indian art is mostly from Tamil Nadu. Elements of this motif can include Shiva seated upon a deer-throne and surrounded by sages who are receiving his instruction.
ARDANARISHVARA
An iconographic representation of Shiva called (Ardhanārīśvara) shows him with one half of the body as male and the other half as female. According to Ellen Goldberg, the traditional Sanskrit name for this form (Ardhanārīśvara) is best translated as "the lord who is half woman", not as "half-man, half-woman". According to legend, Lord Shiva is pleased by the difficult austerites performed by the goddess Parvati, grants her the left half of his body. This form of Shiva is quite similar to the Yin-Yang philosophy of Eastern Asia, though Ardhanārīśvara appears to be more ancient.
TRIRUPANTAKA
Shiva is often depicted as an archer in the act of destroying the triple fortresses, Tripura, of the Asuras. Shiva's name Tripurantaka (Sanskrit: त्रिपुरान्तक, Tripurāntaka), "ender of Tripura", refers to this important story.[216] In this aspect, Shiva is depicted with four arms wielding a bow and arrow, but different from the Pinakapani murti. He holds an axe and a deer on the upper pair of his arms. In the lower pair of the arms, he holds a bow and an arrow respectively. After destroying Tripura, Tripurantaka Shiva smeared his forehead with three strokes of Ashes. This has become a prominent symbol of Shiva and is practiced even today by Shaivites.
OTHER FORMS, AVATARS IDENTIFICATIONS
Shiva, like some other Hindu deities, is said to have several incarnations, known as Avatars. Although Puranic scriptures contain occasional references to "ansh" avatars of Shiva, the idea is not universally accepted in Saivism. The Linga Purana speaks of twenty-eight forms of Shiva which are sometimes seen as avatars. According to the Svetasvatara Upanishad, he has four avatars.
In the Hanuman Chalisa, Hanuman is identified as the eleventh avatar of Shiva and this belief is universal. Hanuman is popularly known as “Rudraavtaar” “Rudra” being a name of “Shiva”. Rama– the Vishnu avatar is considered by some to be the eleventh avatar of Rudra (Shiva).
Other traditions regard the sage Durvasa, the sage Agastya, the philosopher Adi Shankara, as avatars of Shiva. Other forms of Shiva include Virabhadra and Sharabha.
FESTIVALS
Maha Shivratri is a festival celebrated every year on the 13th night or the 14th day of the new moon in the Shukla Paksha of the month of Maagha or Phalguna in the Hindu calendar. This festival is of utmost importance to the devotees of Lord Shiva. Mahashivaratri marks the night when Lord Shiva performed the 'Tandava' and it is the day that Lord Shiva was married to Parvati. The holiday is often celebrated with special prayers and rituals offered up to Shiva, notably the Abhishek. This ritual, practiced throughout the night, is often performed every three hours with water, milk, yogurt, and honey. Bel (aegle marmelos) leaves are often offered up to the Hindu god, as it is considered necessary for a successful life. The offering of the leaves are considered so important that it is believed that someone who offers them without any intentions will be rewarded greatly.
BEYOND HINDUISM
BUDDHISM
Shiva is mentioned in Buddhist Tantra. Shiva as Upaya and Shakti as Prajna. In cosmologies of buddhist tantra, Shiva is depicted as active, skillful, and more passive.
SIKHISM
The Japuji Sahib of the Guru Granth Sahib says, "The Guru is Shiva, the Guru is Vishnu and Brahma; the Guru is Paarvati and Lakhshmi." In the same chapter, it also says, "Shiva speaks, the Siddhas speak."
In Dasam Granth, Guru Gobind Singh have mentioned two avtars of Rudra: Dattatreya Avtar and Parasnath Avtar.
OTHERS
The worship of Lord Shiva became popular in Central Asia through the Hephthalite (White Hun) Dynasty, and Kushan Empire. Shaivism was also popular in Sogdiana and Eastern Turkestan as found from the wall painting from Penjikent on the river Zervashan. In this depiction, Shiva is portrayed with a sacred halo and a sacred thread ("Yajnopavita"). He is clad in tiger skin while his attendants are wearing Sodgian dress. In Eastern Turkestan in the Taklamakan Desert. There is a depiction of his four-legged seated cross-legged n a cushioned seat supported by two bulls. Another panel form Dandan-Uilip shows Shiva in His Trimurti form with His Shakti kneeling on her right thigh. It is also noted that Zoroastrian wind god Vayu-Vata took on the iconographic appearance of Shiva.
Kirant people, a Mongol tribe from Nepal, worship a form of Shiva as one of their major deity, identifying him as the lord of animals. It is also said that the physical form of Shiva as a yogi is derived from Kirants as it is mentioned in Mundhum that Shiva took human form as a child of Kirant. He is also said to give Kirants visions in form of a male deer.
In Indonesia, Shiva is also worshiped as Batara Guru. His other name is "Sang Hyang Jagadnata" (king of the universe) and "Sang Hyang Girinata" (king of mountains). In the ancient times, all kingdoms were located on top of mountains. When he was young, before receiving his authority of power, his name was Sang Hyang Manikmaya. He is first of the children who hatched from the eggs laid by Manuk Patiaraja, wife of god Mulajadi na Bolon. This avatar is also worshiped in Malaysia. Shiva's other form in Indonesian Hindu worship is "Maharaja Dewa" (Mahadeva). Both the forms are closely identified with the Sun in local forms of Hinduism or Kebatinan, and even in the genie lore of Muslims. Mostly Shiva is worshipped in the form of a lingam or the phallus.
WIKIPEDIA
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www.youtube.com/watch?v=ov0fTzKiS3A (Sony Alpha 99 cool ocean sounds!)
www.youtube.com/watch?v=6OfcQ9KCy1Y
www.youtube.com/watch?v=MvHJPnPSG9w (Sony Alpha 99 nice ocean sounds!)
Photos captured in both RAW and JPEG, but most of these are RAW finished in Lightroom 5.3. Shot with the Nikon D800 and Nikon 70-200mm f/2.8G ED VR II AF-S Nikkor Zoom Lens.
Check out the amazing detail in the full resolution photos! I was running out of CF & SD cards fast, as the files are huge!
A classic California Hero's Journey Mythology Goddess!
Enjoy the epic beauty of the mythological hero's journey, in great detail via the Nikon D800! :)
The full resolutions RAWs and JPEGs are amazing!
Enjoy!
Modeling the Gold 45 Revolver" Gold'N'Virtue swimsuits/lingerie with the famous Golden Gun / Lightning Bolts / Bravheart Sword with the main equation to Moving Dimensions Theory on the swimsuits: dx4/dt=ic. Yes I have a Ph.D. in physics! :) You can read more about my research and Hero's Journey Physics here:
herosjourneyphysics.wordpress.com/ MDT PROOF#2: Einstein (1912 Man. on Rel.) and Minkowski wrote x4=ict. Ergo dx4/dt=ic--the foundational equation of all time and motion which is on all the hoodies, shirts, swimsuits, and lingerie. Every photon that hits my Nikon D800e's sensor does it by surfing the fourth expanding dimension, which is moving at c relative to the three spatial dimensions, or dx4/dt=ic!
May the Hero's Journey Mythology Goddess inspire you (as they have inspired me!) along your own artistic journey! Love, love, love the 70-200mm F/2.8 Lens! :)
May the classic California HJM Goddesses guide, inspire, and exalt ye along yer heroic artistic journey!
All the Best on Your Epic Hero's Journey from Johnny Ranger McCoy!
2011. Fir Island.
Snow Geese by the thousands start arriving from the Arctic in early October. Typically between 60 to 120 thousand Snow Geese migrate from Wrangel Island Russia to winter and feed in Washington's Skagit / Fraser Delta, 70,000 to 90,000 of those winter in North Puget Sound and stay until late March or early April.
The Fraser-Skagit Population Dynamic: "Snow geese that over-winter in northwest Washington comprise a unique population of intercontinental travelers shared by three countries: the United States, Canada and Russia. These snow geese make an arduous, annual flight to Russia's Chuckchi Sea, to breed on Wrangel Island off the north coast of Siberia. They are called the Fraser-Skagit population, because the same identification collaring/banding studies that disclosed details of their migration timing and itinerary, found that snow geese of this group had a high fidelity to one nesting site on Wrangel Island and to one wintering area, here. They stay apart from the other snow geese aggregations that nest separately on Wrangel and winter in California." ~ wdfw.wa.gov
Trojans FC has been providing top class Southampton Rugby for 142 years! Established in 1874 Trojans operates 3 Senior Men's, a Senior Ladies and teams at every youth age group.
#proudtobeatrojan
The Trojans Club was founded in 1874 initially as a rugby club - The Trojans Football Club.
There are now four very active sporting sections, Rugby, Cricket, Hockey and Squash with a total membership of well over one thousand.
During its long and proud history, Trojans has done much to foster amateur sport and has, over the years, produced many county and international players.
The original minute books are still in existence and are held in the Southampton City archives and there are many other documents and press reports that have been used extensively to create the following documents, broken into two sections, the History and the Playing Archives.
This is not intended to be a definitive history of the Trojans Football Club, the oldest rugby club in Hampshire, but more a selection of the highlights of the early years and a brief review of the past few years.
The Beginning
On the 3rd of September 1874 a meeting was held at the Antelope Hotel, Southampton, by members of a previous club, with a view to forming the "Trojans".
The previous Club was the "Southampton Football Club" which existed for one season under that name having previous been the "Grammar School Old Boys". The earliest recorded game so far found was the Old Boys against the Shirley Club on 5th October 1872 at Porter's Meadow. The match was won by Shirley by 2 touchdowns to one. H F Gibbs was captain of both of these forerunners.
H F Gibbs was voted the first Captain of the Trojans Football Club and the Club colours were voted as blue and red. It was agreed that the first annual subscription should be five shillings per year. The first rugby games of the Club were played at Porters Mead, which is now called Queens Park, Southampton.
The first Annual Meeting of the Club took place on the 24th September 1875 when the Treasurer reported a small credit balance of five pence halfpenny (2.29p). The results for the 1874/75 season produced five victories and three defeats.
The Club joined the Rugby Football Union in 1881.
Change the Laws
At a committee Meeting on the 5th September 1874 the Playing Rules of Rugby Football were read through and the worthy members of the Trojans decided to make an amendment to Rule number 15 which read "It is lawful to run in anywhere across the goal line". The addition made by the Trojans at that stage was "except between the goal posts". The Club soon found it necessary to alter this!
The First Results
Southsea (A) lost by two punts out and seven touch downs
Salisbury (A) Won by one goal and two touch downs to nil.
Salisbury (H) Lost by one goal, one try and two touch downs to two tries and four touch downs.
Magpies Won by three tries and seven touch downs to nil.
Southsea (H) Won by one goal to nil
Springhill Won by one goal and three touch downs to one goal.
Royal Academy Gosport Lost by four tries and six touch downs to one try.
First Floodlit game
On the evening of 28th November 1878, a match was played against the Rovers Football Club by electric light, having been cancelled the night before because of rain. This was the first exhibition of electric light in Southampton, and believed to be the first ever game of rugby under lights. The local newspaper reported that "at times the light was very brilliant and players could be seen plainly".
Ban the Game!
During the 1880 season, S E Gibbs died as a result of an injury while playing against Romsey. There was much local comment and the then Mayor of Southampton issued a handbill, published in full in "The Times", condemning the game as follows:
"The Mayor in consequence of the many serious accidents and the recent deplorable death in Southampton resulting from the dangerous practice of playing football requests the Heads of Families, the Principals of Scholastic Establishments in the Town and Members of Clubs to take such steps as may be necessary for preventing the game being played in future according to Rugby Union, Association and other rules of a dangerous character. The Mayor considers it his duty to use every means in his power for prohibiting the game as hitherto played being continued in the Porters Meadow field or upon any other of the Public lands in Southampton".
At the Committee Meeting of 16th December 1880 "It was decided to play as usual unless we found out before that the Mayor had given any instruction to the police. In that case it was thought best to summons any offending "arm of the law" for assault".
The Formation of the Hampshire Rugby Football Union
At the Trojan Club's initiative, a meeting was held on 13th April 1883 to discuss the formation of "The Hampshire County Rugby Football Union". In the first season of the County Club, at least seven Trojans represented the County.
In 1901 County activities ceased and it was again the Trojans, along with United Services, who, in 1910, convened a meeting at the Trojans Club for the purpose of forming a Rugby Football Union in Hampshire.
Over 400 Trojan members have represented the county at rugby at the various levels and 140 at senior level.
“International” Football"
Although a rugby club, Trojans were known, on occasions, to play with the round ball. The following team was selected to play Curries French team (from Havre) on the New Football Ground, Archers Road (the Dell) on Tuesday 1st November 1898. Scotney, goal, Denning & Maundrell, backs, Densham, Ellerby & Colson, halfs, Ellaby, Page, Macdonald, Gamble & Hussey (councillor and later Sir George), forwards. Trojans were allowed to take half the gate money. The Echo reported this as a game against a team of French players and thus it claimed the honour of being the first international match played at the Dell.
The First Hampshire Cup
In May 1888 the Trojans Committee proposed the starting of a Rugby Union Cup Competition in the interests of Rugby Football. The County Challenge Cup (Presented by Tankerville Chamberlayne M.P., President of Trojans, and pictured here) was started in the 1889/1890 season and the Club entered the same. During this year, not only was the pitch enclosed by rope, but a charge of sixpence was made to all spectators. The Cup was duly won by Trojans in March 1890. Whether it was ever played for again is not sure as, in 1891, Trojans decided not to enter because " it was felt that it was a farce putting up the cup at the fag end of the season to be competed for by three clubs"! The present whereabouts of the grand cup is not known, although it is believed it was presented back to Tankerville Chamberlayne.
Service to the County
As well as forming the County Union (twice), Trojan members have served the County well and it can be said that there has always been a Trojan involved in Hampshire Rugby since its formation.
In particular, over the 108 active years of the Union, six Trojan members have served as President of the Union serving a total of 49 years. Six Secretaries served a total of 36 years and for the first sixty-two years of County representation on the RFU Committee the Hampshire representative was a Trojan.
Mr. Hampshire
There can be no more respected and faithful servant of the County and the Game than one particular Trojan, Dudley Kemp, as the following record illustrates -
Captain of Trojans 1927-34, 1935-38
Captain of Hampshire 1935
Played for England 1935.
Barbarian
President of the Rugby Football Union 1969
Member of the International Board 1971-77
Hampshire representative on the RFU Committee 1955-69
President HRFU 1973-76
Secretary HRFU 1946-67
Assistant Secretary HRFU 1967-68
Team Secretary HRFU 1946-53
Match Secretary HRFU 1953-56
Dudley died at his home in Devon in January 2003 aged 93.
Doggy Spectators
During a match between Trojans and Portsmouth Victoria in 1886, the ball was kicked into the Trojans' in-goal area where it rebounded off a stray dog. One of the Portsmouth players gathered it and touched down to claim a try. The Trojans protested, and claimed "dead-ball" the ball having struck a "spectator". The objection was later referred to the RFU Committee who ruled that the try should stand, as dogs could not be classed as spectators!
The Barbarians
H A Haigh-Smith was elected Trojans Captain in 1912. He was instrumental in forming the Barbarians Club and was later made president of that Club. He was also assistant Manager of the Lions tour in 1935.
Trojans played the Barbarians on January 9th 1895 but the result does not appear to have been recorded for posterity!
The Wars!
Trojans Rugby had to be suspended three times because of wars - in 1897 because of the Boer War, 1914, the Great War and 1939 the World War.
Moving Home
Although always considered a Southampton Club, Trojans actually now play in the Test Valley District. Over the years there have been many homes -
1874 the first games were played at Porters Mead, which is now called Queens Park on Queens Terrace. (by the Dock Gates)
1884 the Club donated the sum of two guineas towards the purchase of the proposed Cricket Ground in Bannister Park, until recently, the County Cricket Ground, and commenced playing rugby there in the 1884/85 season.
1897 Freemantle Ground, Stafford Road
1905 County Cricket Ground, Northlands Road
1923 G H Brown's farm in Wide Lane, Swathling with Atlantic Park (now Southampton Airport) being used for the dressing accommodation.
1929 Southampton Stadium, Banister Road
1931 Bannister Court as well as G H Brown's farm
1933 11 acres of land purchased in Cemetery Road, Swaythling (sold in 1945)
1946 County Cricket Ground, Northlands Road
1947 Sports Centre, Southampton
1958 Stoneham Park (the present ground). The ground, 22.8 acres, was purchased in 1953 for £1,205 and was another example of the members' foresight, as the timber in the ground was sold for sums almost sufficient to cover the cost of purchase! In 1958, a temporary corrugated iron changing room was completed and the foundations of the pavilion commenced. The pavilion was officially opened by A.T. Voyce, President of the Rugby Football Union, on 27th December 1960.
The Prime Years
Throughout the early and mid 1900s, Trojans went from strength to strength and provided many County Players as well a number of Internationals.
The modern peak was probably reached in the early 1960s when the Club could justifiably consider itself to be the premier civilian rugby club in the South of England (outside London). In 1961, seven rugby sides were fielded with over 200 players available for selection.
Before league tables were introduced in 1987/88, local newspapers ran Merit Tables, the Wessex Merit Table and the Hampshire Merit Table both being won in the 1978/79 and the 1980/81 seasons.
The Lean Years
There were many reasons for the decline from that peak which started in the early 80s. More local clubs, easier transport and a change of working patterns (Trojans being very much a "transit camp" in those days) were some of them. The introduction of leagues in 1987 hit the Club at the worst possible time. In the first year, the Club was put into London Division 3 but could not cope at that level and dropped straight into Hampshire Division One. Luck was also in short supply when the Club, having finished fifth, seventh from bottom (!), the team was still relegated to Hampshire Division Two (a quirk of the league structure). There the Club stayed, battling for promotion with the other strong clubs to be relegated in the mass drop, until the 1992/93 season when the league was won with a record of played 10, won 10, for 353, against 37 which included a league record win of 91-0 against Waterlooville.
Three seasons were spent in Hampshire One but the 1995/96 season saw what was probably
the strongest ever Hampshire Division 1 and relegation again befell the team. 1996/97 season saw us just lose out on promotion but success was achieved in 1997/98.
The Revival Years
Success was achieved in the 2000/2001 season when promotion was achieved to London Division 4SW (The old Division 3SW having been broken into two divisions). The first season at that level was quite successful, ending mid-table, but the next was not when Hampshire 1 again beckoned. Promotion and relegation followed over a number of seasons until London Division 1 was achieved in the 2011/12 season.
Competition is maintained throughout the Senior Club with the 2nd XV being in the Hampshire Senior merit table and the 3rd XV being in the Hampshire Division 1 merit table.
One significant advance was the introduction of Women's rugby which has developed into the strongest team in Southern England. The end of the 2006/07 season saw them promoted to the Championship 1 South (National level 2) and in 2009/10 a second team was entered into the leagues.
The Strength of Youth
One thing that has remained a strength since it's formation in the mid 70s is the Youth Section. Being one of the first clubs to introduce Mini Rugby in England (imported from Wales) the Mini and Junior Sections have encouraged many thousands of youngsters into the game and the Youth section now runs teams in every year group from under 8s to under 17s, holds annual tournaments and is generally held up to be a model of organization.
Ash is a large village, now almost a town, now bypassed by the Canterbury to Sandwich road.
St Nicholas is a large church, and sits on a low mound above the High Street and houses.
The church itself is cruciform in shape, and previously stated, large.
It is furnished with serval monuments and brasses, all of a very high standard.
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A large and impressive church of mainly thirteenth century date over restored in 1847 by the irrepressible William Butterfield. The scale of the interior is amazing - particularly in the tower crossing arches which support the enormous spire. They are an obvious insertion into an earlier structure. The best furnishing at Ash is the eighteenth century font which stands on an inscribed base. For the visitor interested in memorials, Ash ahs more than most ranging from the fourteenth century effigy of a knight to two excellent alabaster memorials to Sir Thomas Harfleet (d 1612) and Christopher Toldervy (d 1618). Mrs Toldervy appears twice in the church for she accompanies her husband on his memorial and may also be seen as a `weeper` on her parents` memorial! On that she is one of two survivors of what was once a group of seven daughters - all her weeping brothers have long since disappeared.
www.kentchurches.info/church.asp?p=Ash+2
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ASH
LIES adjoining to the last-described parish of Staple northward. It is written in Domesday, Ece, and in other antient records, Aisse, and is usually called Ash, near Sandwich, to distinguish it from Ash, near Wrotham.
The parish of Ash is very large, extending over a variety of soil and country, of hill, dale, and marsh lands, near four miles across each way, and containing more than six thousand acres of land, of which about one half is marsh, the river Stour being its northern bounday, where it is very wet and unwholesone, but the southern or upland part of the parish is very dary, pleasant and healthy. The soil in general is fertile, and lets on an average at about one pound an acre; notwithstanding, there is a part of it about Ash-street and Gilton town, where it is a deep sand. The village of Ash, commonly called Ash-street, situated in this part of it, on high ground, mostly on the western declivity of a hill, having the church on the brow of it, is built on each side of the road from Canterbury to Sandwich, and contains about fifty houses. On the south side of this road, about half a mile westward, is a Roman burial ground, of which further mention will be taken hereaster, and adjoining to it the hamlet of Gilton town, formerly written Guildanton, in which is Gilton parsonage, a neat stuccoed house, lately inhabited by Mr. Robert Legrand, and now by Mrs. Becker. In the valley southward stands Mote farm, alias Brooke house, formerly the habitation of the Stoughtons, then of the Ptoroude's and now the property of Edward Solly, esq. of London.
There are dispersed throughout this large parish many small hamlets and farms, which have been formerly of more consequence, from the respective owners and in habitants of them, all which, excepting East and New Street, and Great Pedding, (the latter of which was the antient residence of the family of solly, who lie buried in Ash church-yard, and bore for their arms, Vert, a chevron, per pale, or, and gules, between three soles naiant, argent, and being sold by one of them to dean Lynch, is now in the possession of lady Lynch, the widow of Sir William Lynch, K. B.) are situated in the northern part of the parish, and contain together about two hundred and fifty houses, among them is Hoden, formerly the residence of the family of St. Nicholas; Paramour-street, which for many years was the residence of those of that name, and Brook-street, in which is Brook-house, the residence of the Brooke's, one of whom John Brooke, esq. in queen Elizabeth's reign, resided here, and bore for his arms, Per bend, vert and sable, two eagles, counterchanged.
William, lord Latimer, anno 38 Edward III. obtained a market to be held at Ash, on a Thursday; and a fair yearly on Lady-day, and the two following ones. A fair is now held in Ash-street on Lady and Michaelmas days yearly.
In 1473 there was a lazar house for the infirm of the leprosy, at Eche, near Sandwich.
¶The manor of Wingham claims paramount over this parish, subordinate to which there were several manors in it, held of the archbishop, to whom that manor belonged, the mansions of which, being inhabited by families of reputation and of good rank in life, made this parish of much greater account than it has been for many years past, the mansions of them having been converted for a length of time into farmhouses to the lands to which they belong.
f this manor, (viz. Wingham) William de Acris holds one suling in Fletes, and there he has in demesne one carucate and four villeins, and one knight with one carucate, and one fisbery, with a saltpit of thirty pence. The whole is worth forty shillings.
This district or manor was granted by archbishop Lanfranc, soon after this, to one Osberne, (fn. 7) of whom I find no further mention, nor of this place, till king Henry III.'s reign, when it seems to have been separated into two manors, one of which, now known by the name of the manor of Gurson Fleet, though till of late time by that of Fleet only, was held afterwards of the archbishop by knight's service, by the family of Sandwich, and afterwards by the Veres, earls of Oxford, one of whom, Robert de Vere, earl of Oxford, who died anno 3 Edward III. was found by the escheat-rolls of that year, to have died possessed of this manor of Fleet, which continued in his descendants down to John de Vere, earl of Oxford, who for his attachment to the house of Lancaster, was attainted in the first year of king Edward IV. upon which this manor came into the hands of the crown, and was granted the next year to Richard, duke of Gloucester, the king's brother, with whom it staid after his succession to the crown, as king Richard III. on whose death, and the accession of king Henry VII. this manor returned to the possession of John, earl of Oxford, who had been attainted, but was by parliament anno I Henry VII. restored in blood, titles and possessions. After which this manor continued in his name and family till about the middle of queen Elizabeth's reign, when Edward Vere, earl of Oxford, alienated it to Hammond, in whose descendants it continued till one of them, in the middle of king Charles II.'s reign, sold it to Thomas Turner, D. D. who died possessed of it in 1672, and in his name and descendants it continued till the year 1748, when it was sold to John Lynch, D. D. dean of Canterbury, whose son Sir William Lynch, K. B. died possessed of it in 1785, and by his will devised it, with the rest of his estates, to his widow lady Lynch, who is the present possessor of it. A court baron is held for this manor.
Archbishop Lanfranc, on his founding the priory of St. Gregory, in the reign of the Conqueror, gave to it the tithe of the manor of Fleet; which gift was confirmed by archbishop Hubert in Richard I.'s reign. This portion of tithes, which arose principally from Gurson Fleet manor, remained with the priory at its dissolution, and is now part of Goldston parsonage, parcel of the see of Canterbury, of which further mention has been made before.
The other part of the district of Fleet was called, to distinguish it, and from the possessors of it, the manor of Nevills Fleet, though now known by the name of Fleet only, is situated between Gurson and Richborough, adjoining to the former. This manor was held in king John's reign of the archbishop, by knight's service, by Thomas Pincerna, so called probably from his office of chief butler to that prince, whence his successors assumed the name of Butler, or Boteler. His descendant was Robert le Boteler, who possessed this manor in king Ed ward I.'s reign, and from their possession of it, this manor acquired for some time the name of Butlers Fleet; but in the 20th year of king Edward III. William, lord Latimer of Corbie, appears to have been in the possession of it, and from him it acquired the name of Latimers Fleet. He bore for his arms, Gules, a cross flory, or. After having had summons to parliament, (fn. 8) he died in the begening of king Richard II.'s reign, leaving Elizabeth his sole daughter and heir, married to John, lord Nevill, of Raby, whose son John bore the title of lord Latimer, and was summoned to parliament as lord Latimer, till the 9th year of king Henry VI. in which he died, so that the greatest part of his inheritance, among which was this manor, came by an entail made, to Ralph, lord Nevill, and first earl of Westmoreland, his eldest, but half brother, to whom he had sold, after his life, the barony of Latimer, and he, by seoffment, vested it, with this manor and much of the inheritance above-mentioned, in his younger son Sir George Nevill, who was accordingly summoned to parliament as lord Latimer, anno 10 Henry VI. and his grandson Richard, lord Latimer, in the next regin of Edward IV. alienated this manor, which from their length of possession of it, had acquired the name of Nevill's Fleet, to Sir James Cromer, and his son Sir William Cromer, in the 11th year of king Henry VII, sold it to John Isaak, who passed it away to Kendall, and he, in the beginning of king Henry VIII.'s reign, sold it to Sir John Fogge, of Repton, in Ashford, who died possessed of it in 1533, and his son, of the same name, before the end of it, passed it away to Mr. Thomas Rolfe, and he sold it, within a few years afterwards, to Stephen Hougham, gent. of this parish, who by his will in 1555, devised it to his youngest son Rich. Hougham, of Eastry, from one of whose descendants it was alienated to Sir Adam Spracklin, who sold it to one of the family of Septvans, alias Harflete, in which name it continued till within a few years after the death of king Charles I. when by a female heir Elizabeth it went in marriage to Thomas Kitchell, esq. in whose heirs it continued till it was at length, about the year 1720, alienated by one of them to Mr. Thomas Bambridge, warden of the Fleet prison, upon whose death it became vested in his heirs-at-law, Mr. James Bambridge, of the Temple, attorney at-law, and Thomas Bambridge, and they divided this estate, and that part of it allotted to the latter was soon afterwards alienated by him to Mr. Peter Moulson, of London, whose only daughter and heir carried it in marriage to Mr. Geo. Vaughan, of London, and he and the assignees of Mr. James Bambridge last mentioned, have lately joined in the conveyance of the whole fee of this manor to Mr. Joseph Solly, gent. of Sandwich, the present owner of it. There is not any court held for this manor.
In this district, and within this manor of Fleet lastmentioned, there was formerly a chapel of cose to the church of Ash, as that was to the church of Wingham, to which college, on its foundation by archbishop Peckham in 1286, the tithes, rents, obventions, &c of this chapel and district was granted by him, for the support in common of the provost and canons of it, with whom it remained till the suppression of it, anno I king Edward VI. The tithes, arising from this manor of Fleet, and the hamlet of Richborough, are now a part of the rectory of Ash, and of that particular part of it called Gilton parsonage, parcel of the possessions of the see of Canterbury, of which further mention will be made hereafter. There have not been any remains left of it for a long time part.
Richborough is a hamlet and district of land, in the south-east part of this parish, rendered famous from the Roman fort and town built there, and more so formerly, from the port or haven close adjoining to it.
It was in general called by the Romans by the plural name of Rutupiæ; for it must be observed that the æstuary, which at that time separated the Isle of Thanet from the main land of Kent, and was the general passage for shipping,had at each mouth of it, towards the sea, a fort and haven, called jointly Rutupiæ. That at the northern part and of it being now called Reculver, and that at the eastern, being the principal one, this of Richborough.
The name of it is variously spelt in different authors. By Ptolemy it is written [Patapiaia (?)] urbem; by Tacitus, according to the best reading, Portus, Rutupensis; by Antonine, in his Itinerary, Ritupas, and Ritupis Portum; by Ammianus, Ritupiæ statio; afterwards by the Saxons, Reptacester, and now Richborough.
The haven, or Portus Rutupinus, or Richborough, was very eminent in the time of the Romans, and much celebrated in antient history, being a safe and commodious harbour, stationem ex adverso tranquillam, as Ammianus calls it, situated at the entrance of the passage towards then Thamas, and becoming the general place of setting sail from Britain to the continent, and where the Roman fleets arrived, and so large and extensive was the bay of it, that it is supposed to have extended far beyond Sandwich on the one side, almost to Ramsgate cliffs on the other, near five miles in width, covering the whole of that flat of land on which Stonar and Sandwich were afterwards built, and extending from thence up the æstuary between the Isle of Thanet and the main land. So that Antonine might well name it the Port, in his Itinerary, [Kat exochin], from there being no other of like consequence, and from this circumstance the shore for some distance on each side acquired the general name of Littus Rutupinum, the Rutupian shore. (fn. 9) Some have contended that Julius Cæsar landed at Richborough, in his expeditions into Britain; but this opinion is refuted by Dr. Hasley in Phil, Trans. No. 193, who plainly proves his place of landing to have been in the Downs. The fort of Richborough, from the similarity of the remains of it to those of Reculver, seems to have been built about the same time, and by the same emperer, Serveris, about the year 205. It stands on the high hill, close to a deep precipice eastward, at the soot of which was the haven. In this fortress, so peculiarly strengthened by its situation, the Romans had afterwards a stationary garrison, and here they had likewise a pharos, of watch tower, the like as at Reculver and other places on this coast, as well to guide the shipping into the haven, as to give notice of the approach of enemies. It is by most supposed that there was, in the time of the Romans, near the fort, in like manner as at Reculver, a city or town, on the decline of the hill, south-westward from it, according to custom, at which a colony was settled by them. Prolemy, in his geography, reckons the city Rutpia as one of the three principal cities of Kent. (fn. 10) Orosius. and Bede too, expressly mention it as such; but when the haven decayed, and there was no longer a traffic and resort to this place, the town decayed likewise, and there have not been, for many ages since, any remains whatever of it left; though quantities of coins and Roman antiquities have been sound on the spot where it is supposed to have once stood.
During the latter part of the Roman empire, when the Saxons prevented all trade by sea, and insefted these coasts by frequent robberies, the second Roman legion, called Augusta, and likewise Britannica, which had been brought out of Germany by the emperor Claudius, and had resided for many years at the Isca Silurum, in Wales, was removed and stationed here, under a president or commander, præpositus, of its own, who was subordinate to the count of the Saxon shore, and continued so till the final departure of the Romans from Britain, in the year 410, when this fortress was left in the hands of the Britons, who were afterwards dispossessed of it by the Saxons, during whose time the harbour seems to have began to decay and to swerve up, the sea by degrees entirely deserting it at this place, but still leaving one large and commodious at Sandwich, which in process of time became the usual resort for shipping, and arose a flourishing harbour in its stead, as plainly appears by the histories of those times, by all of which, both the royal Saxon fleets, as well as those of the Danes, are said to sail for the port of Sandwich, and there to lie at different times; (fn. 11) and no further mention is made by any of them of this of Rutupiæ, Reptachester, or Richborough; so that the port being thus destroyed, the town became neglected and desolate, and with the castle sunk into a heap of ruins. Leland's description of it in king Henry VIII.'s reign, is very accurate, and gives an exceeding good idea of the progressive state of its decay to that time. He says, "Ratesburg otherwyse Richeboro was, of ever the ryver of Sture dyd turn his botom or old canale, withyn the Isle of the Thanet, and by Iykelyhod the mayn se came to the very foote of the castel. The mayn se ys now of yt a myle by reason of wose, that has there swollen up. The scite of the town or castel ys wonderful fair apon an hille. The walles the wich remayn ther yet be in cumpase almost as much as the tower of London. They have bene very hye thykke stronge and wel embateled. The mater of them is flynt mervelus and long brykes both white and redde after the Britons fascion. The sement was made of se sand and smaul pible. Ther is a great lykelyhod that the goodly hil abowte the castel and especially to Sandwich ward hath bene wel inhabited. Corne groweth on the hille yn bene mervelous plenty and yn going to plowgh ther hath owt of mynde fownd and now is mo antiquities of Romayne money than yn any place els of England surely reason speketh that this should be Rutupinum. For byside that the name sumwhat toucheth, the very near passage fro Cales Clyves or Cales was to Ratesburgh and now is to Sandwich, the which is about a myle of; though now Sandwich be not celebrated by cawse of Goodwine sandes and the decay of the haven. Ther is a good flyte shot of fro Ratesburg toward Sandwich a great dyke caste in a rownd cumpas as yt had bene for sens of menne of warre. The cumpase of the grownd withyn is not much above an acre and yt is very holo by casting up the yerth. They cawle the place there Lytleborough. Withyn the castel is a lytle paroche chirch of St. Augustine and an heremitage. I had antiquities of the heremite the which is an industrious man. Not far fro the hermitage is a cave wher men have sowt and digged for treasure. I saw it by candel withyn, and ther were conys. Yt was so straite that I had no mynd to crepe far yn. In the north side of the castel ys a hedde yn the walle, now fore defaced with wether. They call it queen Bertha hedde. Nere to that place hard by the wal was a pot of Romayne mony sownd."
The ruins of this antient castle stand upon the point of a hill or promontory, about a mile north-west from Sandwich, overlooking on each side, excepting towards the west, a great flat which appears by the lowness of it, and the banks of beach still shewing themselves in different places, to have been all once covered by the sea. The east side of this hill is great part of it so high and perpendicular from the flat at the foot of it, where the river Stour now runs, that ships with the greatest burthen might have lain close to it, and there are no signs of any wall having been there; but at the north end, where the ground rises into a natural terrace, so as to render one necessary, there is about 190 feet of wall left. Those on the other three sides are for the most part standing, and much more entire than could be expected, considering the number of years since they were built, and the most so of any in the kingdom, except Silchester. It is in shape an oblong square, containing within it a space of somewhat less than five acres. They are in general about ten feet high within, but their broken tops shew them to have been still higher. The north wall, on the outside, is about twice as high as it is within, or the other two, having been carried up from the very bottom of the hill, and it seems to have been somewhat longer than it is at present, by some pieces of it sallen down at the east end. The walls are about eleven feet thick. In the middle of the west side is the aperture of an entrance, which probably led to the city or town, and on the north side is another, being an entrance obliquely into the castle. Near the middle of the area are the ruins of some walls, full of bushes and briars, which seem as if some one had dug under ground among them, probably where once stood the prætorium of the Roman general, and where a church or chapel was afterwards erected, dedicated to St. Augustine, and taken notice of by Leland as such in his time. It appears to have been a chapel of ease to the church of Ash, for the few remaining inhabitants of this district, and is mentioned as such in the grant of the rectory of that church, anno 3 Edward VI. at which time it appears to have existed. About a furlong to the south, in a ploughed field, is a large circular work, with a hollow in the middle, the banks of unequal heights, which is supposed to have been an amphitheatre, built of turf, for the use of the garrison, the different heights of the banks having been occasioned by cultivation, and the usual decay, which must have happened from so great a length of time. These stations of the Romans, of which Richborough was one, were strong fortifications, for the most part of no great compass or extent, wherein were barracks for the loding of the soldiers, who had their usual winter quarters in them. Adjoining, or at no great distance from them, there were usually other, buildings forming a town; and such a one was here at Richborough, as has been already mentioned before, to which the station or fort was in the nature of a citadel, where the soldiers kept garrison. To this Tacitus seems to allude, when he says, "the works that in time of peace had been built, like a free town, not far from the camp, were destroyed, left they should be of any service to the enemy." (fn. 12) Which in great measure accounts for there being no kind of trace or remains left, to point out where this town once stood, which had not only the Romans, according to the above observation, but the Saxons and Danes afterwards, to carry forward at different æras the total destruction of it.
The burial ground for this Roman colony and station of Richborough, appears to have been on the hill at the end of Gilton town, in this parish, about two miles south-west from the castle, and the many graves which have been continually dug up there, in different parts of it, shew it to have been of general use for that purpose for several ages.
The scite of the castle at Richborough was part of the antient inheritance of the family of the Veres, earls of Oxford, from which it was alienated in queen Elizabeth's reign to Gaunt; after which it passed, in like manner as Wingham Barton before-described, to Thurbarne, and thence by marriage to Rivett, who sold it to Farrer, from whom it was alienated to Peter Fector, esq. of Dover, the present possessor of it. In the deed of conveyance it is thus described: And also all those the walls and ruins of the antient castle of Rutupium, now known by the name of Richborough castle, with the scite of the antient port and city of Rutupinum, being on and near the lands before-mentioned. About the walls of Richborough grows Fæniculum valgare, common fennel, in great plenty.
It may be learned from the second iter of Antonine's Itinerary, that there was once a Roman road, or highway from Canterbury to the port of Richborough, in which iter the two laft stations are, from Durovernum, Canterbury, to Richborough, ad portum Rutupis, xii miles; in which distance all the different copies of the Itinerary agree. Some parts of this road can be tracted at places at this time with certainty; and by the Roman burial-ground, usually placed near the side of a high road, at Gilton town, and several other Roman vestigia thereabouts, it may well be supposed to have led from Canterbury through that place to Richborough, and there is at this time from Goldston, in Ash, across the low-grounds to it, a road much harder and broader than usual for the apparent use of it, which might perhaps be some part of it.
Charities.
A person unknown gave four acres and an half of land, in Chapman-street, of the annual produce of 5l. towards the church assessments.
Thomas St. Nicholas, esq. of this parish, by deed about the year 1626, gave an annuity of 11. 5s. to be paid from his estate of Hoden, now belonging to the heirs of Nathaniel Elgar, esq. to be distributed yearly, 10s. to the repairing and keeping clean the Toldervey monument in this church, and 15s. on Christmas-day to the poor.
John Proude, the elder, of Ash, yeoman, by his will in 1626, ordered that his executor should erect upon his land adjoining to the church-yard, a house, which should be disposed of in future by the churchwardens and overseers, for a school-house, and for a storehouse, to lay in provision for the church and poor. This house is now let at 1l. per annum, and the produce applied to the use of the poor.
Richard Camden, in 1642, gave by will forty perches of land, for the use of the poor, and of the annual produce of 15s. now vested in the minister and churchwardens.
Gervas Cartwright, esq. and his two sisters, in 1710 and 1721, gave by deed an estate, now of the yearly value of 50l. for teaching fifty poor children to read, write, &c. vested in the minister, churchwardens, and other trustees.
The above two sisters, Eleanor and Anne Cartwright, gave besides 100l. for beautifying the chancel, and for providing two large pieces of plate for the communion service; and Mrs. Susan Robetts added two other pieces of plate for the same purpose.
There is a large and commodious workhouse lately built, for the use of the poor, to discharge the expence of which, 100l. is taken yearly out of the poor's rate, till the whole is discharged. In 1604, the charges of the poor were 29l. 15s. 11d. In 1779. 1000l.
There is a charity school for boys and girls, who are educated, but not cloathed.
The poor constantly relieved are about seventy-five, casually fifty-five.
This parish is within the ecclesiastical jurisdiction of the dioceseof Canterbury, and deanry of Bridge.
The church, which is dedicated to St. Nicholas, is a handsome building, of the form of a cross, consisting of two isles and two chancels, and a cross sept, having a tall spire steeple in the middle, in which are eight bells and a clock. It is very neat and handsome in the inside. In the high or south chancel is a monument for the Roberts's, arms, Argent, three pheons, sable, on a chief of the second, a greybound current of the first; another for the Cartwrights, arms, Or, a fess embattled, between three catherine wheels, sable. In the north wall is a monument for one of the family of Leverick, with his effigies, in armour, lying cross-legged on it; and in the same wall, westward, is another like monument for Sir John Goshall, with his effigies on it, in like manner, and in a hollow underneath, the effigies of his wife, in her head-dress, and wimple under her chin. A gravestone, with an inscription, and figure of a woman with a remarkable high high-dress, the middle part like a horseshoe inverted, for Jane Keriell, daughter of Roger Clitherow. A stone for Benjamin Longley, LL. B. minister of Ash twenty-nine years, vicar of Eynsford and Tonge, obt. 1783. A monument for William Brett, esq. and Frances his wife. The north chancel, dedicated to St. Nicholas, belongs to the manor of Molland. Against the north wall is a tomb, having on it the effigies of a man and woman, lying at full length, the former in armour, and sword by his side, but his head bare, a collar of SS about his neck, both seemingly under the middle age, but neither arms nor inscription, but it was for one of the family of Harflete, alias Septvans; and there are monuments and several memorials and brasses likewise for that family. A memorial for Thomas Singleton, M. D. of Molland, obt. 1710. One for John Brooke, of Brookestreet, obt. 1582, s. p. arms, Per bend, two eagles.—Several memorials for the Pekes, of Hills-court, and for Masters, of Goldstone. A monument for Christopher Toldervy, of Chartham, obt. 1618. A memorial for Daniel Hole, who, as well as his ancestors, had lived upwards of one hundred years at Goshall, as occupiers of it. In the north cross, which was called the chapel of St. Thomas the Martyr, was buried the family of St. Nicholas. The brass plates of whom, with their arms, are still to be seen. A tablet for Whittingham Wood, gent. obt. 1656. In the south cross, a monument for Richard Hougham, gent. of Weddington, and Elizabeth his wife, daughter of Edward Sanders, gent. of Norborne. An elegant monument for Mary, wife of Henry Lowman, esq. of Dortnued, in Germany. She died in 1737, and he died in 1743. And for lieutenant colonel Christopher Ernest Kien, obt. 1744, and Jane his wife, their sole daughter and heir, obt. 1762, and for Evert George Cousemaker, esq. obt. 1763, all buried in a vault underneath, arms, Or, on a mount vert, a naked man, bolding a branch in his hand, proper, impaling per bend sinister, argent and gules, a knight armed on borjeback, holding a tilting spear erect, the point downwards, all counterchanged. On the font is inscribed, Robert Minchard, arms, A crescent, between the points of it a mullet. Several of the Harfletes lie buried in the church-yard, near the porch, but their tombs are gone. On each side of the porch are two compartments of stone work, which were once ornamented with brasses, most probably in remembrance of the Harfleets, buried near them. At the corner of the church-yard are two old tombs, supposed for the family of Alday.
In the windows of the church were formerly several coats of arms, and among others, of Septvans, alias Harflete, Notbeame, who married Constance, widow of John Septvans; Brooke, Ellis, Clitherow, Oldcastle, Keriell, and Hougham; and the figures of St. Nicholas, Keriell, and Hougham, kneeling, in their respective surcoats of arms, but there is not any painted glass left in any part of the church or chancels.
John Septvans, about king Henry VII.'s reign, founded a chantry, called the chantry of the upper Hall, as appears by the will of Katherine Martin, of Faversham, sometime his wife, in 1497. There was a chantry of our blessed Lady, and another of St. Stephen likewise, in it; both suppressed in the 1st year of king Edward VI. when the former of them was returned to be of the clear yearly certified value of 15l. 11s. 1½d. (fn. 13)
The church of Ash was antiently a chapel of east to that of Wingham, and was, on the foundation of the college there in 1286, separated from it, and made a distinct parish church of itself, and then given to the college, with the chapels likewise of Overland and Fleet, in this parish, appurtenant to this church; which becoming thus appropriated to the college, continued with it till the suppression of it in king Edward VI.'s reign, when this part of the rectory or parsonage appropriate, called Overland parsonage, with the advowson of the church, came, with the rest of the possessions of the college, into the hands of the crown, where the advowson of the vicarage, or perpetual curacy of it did not remain long, for in the year 1558, queen Mary granted it, among others, to the archbishop. But the above-mentioned part of the rectory, or parsonage appropriate of Ash, with those chapels, remained in the crown, till queen Elizabeth, in her 3d year, granted it in exchange to archbishop Parker, who was before possessed of that part called Goldston parsonage, parcel of the late dissolved priory of St. Gregory, by grant from king Henry VIII. so that now this parish is divided into two distinct parsonages, viz. of Overland and of Goldston, which are demised on separate beneficial leases by the archbishop, the former to the heirs of Parker, and the latter, called Gilton parsonage, from the house and barns of it being situated in that hamlet, to George Gipps, esq. M. P. for Canterbury. The patronage of the perpetual curacy remains parcel of the possessions of the see of Canterbury.
¶At the time this church was appropriated to the college of Wingham, a vicarage was endowed in it, which after the suppression of the college came to be esteemed as a perpetual curacy. It is not valued in the king's books. The antient stipend paid by the provost, &c. to the curate being 16l. 13s. 4d. was in 1660, augmented by archbishop Juxon with the addition of 33l. 6s. 8d. per annum; and it was afterwards further augmented by archbishop Sheldon, anno 28 Charles II. with twenty pounds per annum more, the whole to be paid by the several lessees of these parsonages. Which sum of seventy pounds is now the clear yearly certified value of it. In 1588 here were communicants five hundred; in 1640, eight hundred and fifty. So far as appears by the registers, the increase of births in this parish is almost double to what they were two hundred years ago.
Ash is a large village, now almost a town, now bypassed by the Canterbury to Sandwich road.
St Nicholas is a large church, and sits on a low mound above the High Street and houses.
The church itself is cruciform in shape, and previously stated, large.
It is furnished with serval monuments and brasses, all of a very high standard.
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A large and impressive church of mainly thirteenth century date over restored in 1847 by the irrepressible William Butterfield. The scale of the interior is amazing - particularly in the tower crossing arches which support the enormous spire. They are an obvious insertion into an earlier structure. The best furnishing at Ash is the eighteenth century font which stands on an inscribed base. For the visitor interested in memorials, Ash ahs more than most ranging from the fourteenth century effigy of a knight to two excellent alabaster memorials to Sir Thomas Harfleet (d 1612) and Christopher Toldervy (d 1618). Mrs Toldervy appears twice in the church for she accompanies her husband on his memorial and may also be seen as a `weeper` on her parents` memorial! On that she is one of two survivors of what was once a group of seven daughters - all her weeping brothers have long since disappeared.
www.kentchurches.info/church.asp?p=Ash+2
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ASH
LIES adjoining to the last-described parish of Staple northward. It is written in Domesday, Ece, and in other antient records, Aisse, and is usually called Ash, near Sandwich, to distinguish it from Ash, near Wrotham.
The parish of Ash is very large, extending over a variety of soil and country, of hill, dale, and marsh lands, near four miles across each way, and containing more than six thousand acres of land, of which about one half is marsh, the river Stour being its northern bounday, where it is very wet and unwholesone, but the southern or upland part of the parish is very dary, pleasant and healthy. The soil in general is fertile, and lets on an average at about one pound an acre; notwithstanding, there is a part of it about Ash-street and Gilton town, where it is a deep sand. The village of Ash, commonly called Ash-street, situated in this part of it, on high ground, mostly on the western declivity of a hill, having the church on the brow of it, is built on each side of the road from Canterbury to Sandwich, and contains about fifty houses. On the south side of this road, about half a mile westward, is a Roman burial ground, of which further mention will be taken hereaster, and adjoining to it the hamlet of Gilton town, formerly written Guildanton, in which is Gilton parsonage, a neat stuccoed house, lately inhabited by Mr. Robert Legrand, and now by Mrs. Becker. In the valley southward stands Mote farm, alias Brooke house, formerly the habitation of the Stoughtons, then of the Ptoroude's and now the property of Edward Solly, esq. of London.
There are dispersed throughout this large parish many small hamlets and farms, which have been formerly of more consequence, from the respective owners and in habitants of them, all which, excepting East and New Street, and Great Pedding, (the latter of which was the antient residence of the family of solly, who lie buried in Ash church-yard, and bore for their arms, Vert, a chevron, per pale, or, and gules, between three soles naiant, argent, and being sold by one of them to dean Lynch, is now in the possession of lady Lynch, the widow of Sir William Lynch, K. B.) are situated in the northern part of the parish, and contain together about two hundred and fifty houses, among them is Hoden, formerly the residence of the family of St. Nicholas; Paramour-street, which for many years was the residence of those of that name, and Brook-street, in which is Brook-house, the residence of the Brooke's, one of whom John Brooke, esq. in queen Elizabeth's reign, resided here, and bore for his arms, Per bend, vert and sable, two eagles, counterchanged.
William, lord Latimer, anno 38 Edward III. obtained a market to be held at Ash, on a Thursday; and a fair yearly on Lady-day, and the two following ones. A fair is now held in Ash-street on Lady and Michaelmas days yearly.
In 1473 there was a lazar house for the infirm of the leprosy, at Eche, near Sandwich.
¶The manor of Wingham claims paramount over this parish, subordinate to which there were several manors in it, held of the archbishop, to whom that manor belonged, the mansions of which, being inhabited by families of reputation and of good rank in life, made this parish of much greater account than it has been for many years past, the mansions of them having been converted for a length of time into farmhouses to the lands to which they belong.
f this manor, (viz. Wingham) William de Acris holds one suling in Fletes, and there he has in demesne one carucate and four villeins, and one knight with one carucate, and one fisbery, with a saltpit of thirty pence. The whole is worth forty shillings.
This district or manor was granted by archbishop Lanfranc, soon after this, to one Osberne, (fn. 7) of whom I find no further mention, nor of this place, till king Henry III.'s reign, when it seems to have been separated into two manors, one of which, now known by the name of the manor of Gurson Fleet, though till of late time by that of Fleet only, was held afterwards of the archbishop by knight's service, by the family of Sandwich, and afterwards by the Veres, earls of Oxford, one of whom, Robert de Vere, earl of Oxford, who died anno 3 Edward III. was found by the escheat-rolls of that year, to have died possessed of this manor of Fleet, which continued in his descendants down to John de Vere, earl of Oxford, who for his attachment to the house of Lancaster, was attainted in the first year of king Edward IV. upon which this manor came into the hands of the crown, and was granted the next year to Richard, duke of Gloucester, the king's brother, with whom it staid after his succession to the crown, as king Richard III. on whose death, and the accession of king Henry VII. this manor returned to the possession of John, earl of Oxford, who had been attainted, but was by parliament anno I Henry VII. restored in blood, titles and possessions. After which this manor continued in his name and family till about the middle of queen Elizabeth's reign, when Edward Vere, earl of Oxford, alienated it to Hammond, in whose descendants it continued till one of them, in the middle of king Charles II.'s reign, sold it to Thomas Turner, D. D. who died possessed of it in 1672, and in his name and descendants it continued till the year 1748, when it was sold to John Lynch, D. D. dean of Canterbury, whose son Sir William Lynch, K. B. died possessed of it in 1785, and by his will devised it, with the rest of his estates, to his widow lady Lynch, who is the present possessor of it. A court baron is held for this manor.
Archbishop Lanfranc, on his founding the priory of St. Gregory, in the reign of the Conqueror, gave to it the tithe of the manor of Fleet; which gift was confirmed by archbishop Hubert in Richard I.'s reign. This portion of tithes, which arose principally from Gurson Fleet manor, remained with the priory at its dissolution, and is now part of Goldston parsonage, parcel of the see of Canterbury, of which further mention has been made before.
The other part of the district of Fleet was called, to distinguish it, and from the possessors of it, the manor of Nevills Fleet, though now known by the name of Fleet only, is situated between Gurson and Richborough, adjoining to the former. This manor was held in king John's reign of the archbishop, by knight's service, by Thomas Pincerna, so called probably from his office of chief butler to that prince, whence his successors assumed the name of Butler, or Boteler. His descendant was Robert le Boteler, who possessed this manor in king Ed ward I.'s reign, and from their possession of it, this manor acquired for some time the name of Butlers Fleet; but in the 20th year of king Edward III. William, lord Latimer of Corbie, appears to have been in the possession of it, and from him it acquired the name of Latimers Fleet. He bore for his arms, Gules, a cross flory, or. After having had summons to parliament, (fn. 8) he died in the begening of king Richard II.'s reign, leaving Elizabeth his sole daughter and heir, married to John, lord Nevill, of Raby, whose son John bore the title of lord Latimer, and was summoned to parliament as lord Latimer, till the 9th year of king Henry VI. in which he died, so that the greatest part of his inheritance, among which was this manor, came by an entail made, to Ralph, lord Nevill, and first earl of Westmoreland, his eldest, but half brother, to whom he had sold, after his life, the barony of Latimer, and he, by seoffment, vested it, with this manor and much of the inheritance above-mentioned, in his younger son Sir George Nevill, who was accordingly summoned to parliament as lord Latimer, anno 10 Henry VI. and his grandson Richard, lord Latimer, in the next regin of Edward IV. alienated this manor, which from their length of possession of it, had acquired the name of Nevill's Fleet, to Sir James Cromer, and his son Sir William Cromer, in the 11th year of king Henry VII, sold it to John Isaak, who passed it away to Kendall, and he, in the beginning of king Henry VIII.'s reign, sold it to Sir John Fogge, of Repton, in Ashford, who died possessed of it in 1533, and his son, of the same name, before the end of it, passed it away to Mr. Thomas Rolfe, and he sold it, within a few years afterwards, to Stephen Hougham, gent. of this parish, who by his will in 1555, devised it to his youngest son Rich. Hougham, of Eastry, from one of whose descendants it was alienated to Sir Adam Spracklin, who sold it to one of the family of Septvans, alias Harflete, in which name it continued till within a few years after the death of king Charles I. when by a female heir Elizabeth it went in marriage to Thomas Kitchell, esq. in whose heirs it continued till it was at length, about the year 1720, alienated by one of them to Mr. Thomas Bambridge, warden of the Fleet prison, upon whose death it became vested in his heirs-at-law, Mr. James Bambridge, of the Temple, attorney at-law, and Thomas Bambridge, and they divided this estate, and that part of it allotted to the latter was soon afterwards alienated by him to Mr. Peter Moulson, of London, whose only daughter and heir carried it in marriage to Mr. Geo. Vaughan, of London, and he and the assignees of Mr. James Bambridge last mentioned, have lately joined in the conveyance of the whole fee of this manor to Mr. Joseph Solly, gent. of Sandwich, the present owner of it. There is not any court held for this manor.
In this district, and within this manor of Fleet lastmentioned, there was formerly a chapel of cose to the church of Ash, as that was to the church of Wingham, to which college, on its foundation by archbishop Peckham in 1286, the tithes, rents, obventions, &c of this chapel and district was granted by him, for the support in common of the provost and canons of it, with whom it remained till the suppression of it, anno I king Edward VI. The tithes, arising from this manor of Fleet, and the hamlet of Richborough, are now a part of the rectory of Ash, and of that particular part of it called Gilton parsonage, parcel of the possessions of the see of Canterbury, of which further mention will be made hereafter. There have not been any remains left of it for a long time part.
Richborough is a hamlet and district of land, in the south-east part of this parish, rendered famous from the Roman fort and town built there, and more so formerly, from the port or haven close adjoining to it.
It was in general called by the Romans by the plural name of Rutupiæ; for it must be observed that the æstuary, which at that time separated the Isle of Thanet from the main land of Kent, and was the general passage for shipping,had at each mouth of it, towards the sea, a fort and haven, called jointly Rutupiæ. That at the northern part and of it being now called Reculver, and that at the eastern, being the principal one, this of Richborough.
The name of it is variously spelt in different authors. By Ptolemy it is written [Patapiaia (?)] urbem; by Tacitus, according to the best reading, Portus, Rutupensis; by Antonine, in his Itinerary, Ritupas, and Ritupis Portum; by Ammianus, Ritupiæ statio; afterwards by the Saxons, Reptacester, and now Richborough.
The haven, or Portus Rutupinus, or Richborough, was very eminent in the time of the Romans, and much celebrated in antient history, being a safe and commodious harbour, stationem ex adverso tranquillam, as Ammianus calls it, situated at the entrance of the passage towards then Thamas, and becoming the general place of setting sail from Britain to the continent, and where the Roman fleets arrived, and so large and extensive was the bay of it, that it is supposed to have extended far beyond Sandwich on the one side, almost to Ramsgate cliffs on the other, near five miles in width, covering the whole of that flat of land on which Stonar and Sandwich were afterwards built, and extending from thence up the æstuary between the Isle of Thanet and the main land. So that Antonine might well name it the Port, in his Itinerary, [Kat exochin], from there being no other of like consequence, and from this circumstance the shore for some distance on each side acquired the general name of Littus Rutupinum, the Rutupian shore. (fn. 9) Some have contended that Julius Cæsar landed at Richborough, in his expeditions into Britain; but this opinion is refuted by Dr. Hasley in Phil, Trans. No. 193, who plainly proves his place of landing to have been in the Downs. The fort of Richborough, from the similarity of the remains of it to those of Reculver, seems to have been built about the same time, and by the same emperer, Serveris, about the year 205. It stands on the high hill, close to a deep precipice eastward, at the soot of which was the haven. In this fortress, so peculiarly strengthened by its situation, the Romans had afterwards a stationary garrison, and here they had likewise a pharos, of watch tower, the like as at Reculver and other places on this coast, as well to guide the shipping into the haven, as to give notice of the approach of enemies. It is by most supposed that there was, in the time of the Romans, near the fort, in like manner as at Reculver, a city or town, on the decline of the hill, south-westward from it, according to custom, at which a colony was settled by them. Prolemy, in his geography, reckons the city Rutpia as one of the three principal cities of Kent. (fn. 10) Orosius. and Bede too, expressly mention it as such; but when the haven decayed, and there was no longer a traffic and resort to this place, the town decayed likewise, and there have not been, for many ages since, any remains whatever of it left; though quantities of coins and Roman antiquities have been sound on the spot where it is supposed to have once stood.
During the latter part of the Roman empire, when the Saxons prevented all trade by sea, and insefted these coasts by frequent robberies, the second Roman legion, called Augusta, and likewise Britannica, which had been brought out of Germany by the emperor Claudius, and had resided for many years at the Isca Silurum, in Wales, was removed and stationed here, under a president or commander, præpositus, of its own, who was subordinate to the count of the Saxon shore, and continued so till the final departure of the Romans from Britain, in the year 410, when this fortress was left in the hands of the Britons, who were afterwards dispossessed of it by the Saxons, during whose time the harbour seems to have began to decay and to swerve up, the sea by degrees entirely deserting it at this place, but still leaving one large and commodious at Sandwich, which in process of time became the usual resort for shipping, and arose a flourishing harbour in its stead, as plainly appears by the histories of those times, by all of which, both the royal Saxon fleets, as well as those of the Danes, are said to sail for the port of Sandwich, and there to lie at different times; (fn. 11) and no further mention is made by any of them of this of Rutupiæ, Reptachester, or Richborough; so that the port being thus destroyed, the town became neglected and desolate, and with the castle sunk into a heap of ruins. Leland's description of it in king Henry VIII.'s reign, is very accurate, and gives an exceeding good idea of the progressive state of its decay to that time. He says, "Ratesburg otherwyse Richeboro was, of ever the ryver of Sture dyd turn his botom or old canale, withyn the Isle of the Thanet, and by Iykelyhod the mayn se came to the very foote of the castel. The mayn se ys now of yt a myle by reason of wose, that has there swollen up. The scite of the town or castel ys wonderful fair apon an hille. The walles the wich remayn ther yet be in cumpase almost as much as the tower of London. They have bene very hye thykke stronge and wel embateled. The mater of them is flynt mervelus and long brykes both white and redde after the Britons fascion. The sement was made of se sand and smaul pible. Ther is a great lykelyhod that the goodly hil abowte the castel and especially to Sandwich ward hath bene wel inhabited. Corne groweth on the hille yn bene mervelous plenty and yn going to plowgh ther hath owt of mynde fownd and now is mo antiquities of Romayne money than yn any place els of England surely reason speketh that this should be Rutupinum. For byside that the name sumwhat toucheth, the very near passage fro Cales Clyves or Cales was to Ratesburgh and now is to Sandwich, the which is about a myle of; though now Sandwich be not celebrated by cawse of Goodwine sandes and the decay of the haven. Ther is a good flyte shot of fro Ratesburg toward Sandwich a great dyke caste in a rownd cumpas as yt had bene for sens of menne of warre. The cumpase of the grownd withyn is not much above an acre and yt is very holo by casting up the yerth. They cawle the place there Lytleborough. Withyn the castel is a lytle paroche chirch of St. Augustine and an heremitage. I had antiquities of the heremite the which is an industrious man. Not far fro the hermitage is a cave wher men have sowt and digged for treasure. I saw it by candel withyn, and ther were conys. Yt was so straite that I had no mynd to crepe far yn. In the north side of the castel ys a hedde yn the walle, now fore defaced with wether. They call it queen Bertha hedde. Nere to that place hard by the wal was a pot of Romayne mony sownd."
The ruins of this antient castle stand upon the point of a hill or promontory, about a mile north-west from Sandwich, overlooking on each side, excepting towards the west, a great flat which appears by the lowness of it, and the banks of beach still shewing themselves in different places, to have been all once covered by the sea. The east side of this hill is great part of it so high and perpendicular from the flat at the foot of it, where the river Stour now runs, that ships with the greatest burthen might have lain close to it, and there are no signs of any wall having been there; but at the north end, where the ground rises into a natural terrace, so as to render one necessary, there is about 190 feet of wall left. Those on the other three sides are for the most part standing, and much more entire than could be expected, considering the number of years since they were built, and the most so of any in the kingdom, except Silchester. It is in shape an oblong square, containing within it a space of somewhat less than five acres. They are in general about ten feet high within, but their broken tops shew them to have been still higher. The north wall, on the outside, is about twice as high as it is within, or the other two, having been carried up from the very bottom of the hill, and it seems to have been somewhat longer than it is at present, by some pieces of it sallen down at the east end. The walls are about eleven feet thick. In the middle of the west side is the aperture of an entrance, which probably led to the city or town, and on the north side is another, being an entrance obliquely into the castle. Near the middle of the area are the ruins of some walls, full of bushes and briars, which seem as if some one had dug under ground among them, probably where once stood the prætorium of the Roman general, and where a church or chapel was afterwards erected, dedicated to St. Augustine, and taken notice of by Leland as such in his time. It appears to have been a chapel of ease to the church of Ash, for the few remaining inhabitants of this district, and is mentioned as such in the grant of the rectory of that church, anno 3 Edward VI. at which time it appears to have existed. About a furlong to the south, in a ploughed field, is a large circular work, with a hollow in the middle, the banks of unequal heights, which is supposed to have been an amphitheatre, built of turf, for the use of the garrison, the different heights of the banks having been occasioned by cultivation, and the usual decay, which must have happened from so great a length of time. These stations of the Romans, of which Richborough was one, were strong fortifications, for the most part of no great compass or extent, wherein were barracks for the loding of the soldiers, who had their usual winter quarters in them. Adjoining, or at no great distance from them, there were usually other, buildings forming a town; and such a one was here at Richborough, as has been already mentioned before, to which the station or fort was in the nature of a citadel, where the soldiers kept garrison. To this Tacitus seems to allude, when he says, "the works that in time of peace had been built, like a free town, not far from the camp, were destroyed, left they should be of any service to the enemy." (fn. 12) Which in great measure accounts for there being no kind of trace or remains left, to point out where this town once stood, which had not only the Romans, according to the above observation, but the Saxons and Danes afterwards, to carry forward at different æras the total destruction of it.
The burial ground for this Roman colony and station of Richborough, appears to have been on the hill at the end of Gilton town, in this parish, about two miles south-west from the castle, and the many graves which have been continually dug up there, in different parts of it, shew it to have been of general use for that purpose for several ages.
The scite of the castle at Richborough was part of the antient inheritance of the family of the Veres, earls of Oxford, from which it was alienated in queen Elizabeth's reign to Gaunt; after which it passed, in like manner as Wingham Barton before-described, to Thurbarne, and thence by marriage to Rivett, who sold it to Farrer, from whom it was alienated to Peter Fector, esq. of Dover, the present possessor of it. In the deed of conveyance it is thus described: And also all those the walls and ruins of the antient castle of Rutupium, now known by the name of Richborough castle, with the scite of the antient port and city of Rutupinum, being on and near the lands before-mentioned. About the walls of Richborough grows Fæniculum valgare, common fennel, in great plenty.
It may be learned from the second iter of Antonine's Itinerary, that there was once a Roman road, or highway from Canterbury to the port of Richborough, in which iter the two laft stations are, from Durovernum, Canterbury, to Richborough, ad portum Rutupis, xii miles; in which distance all the different copies of the Itinerary agree. Some parts of this road can be tracted at places at this time with certainty; and by the Roman burial-ground, usually placed near the side of a high road, at Gilton town, and several other Roman vestigia thereabouts, it may well be supposed to have led from Canterbury through that place to Richborough, and there is at this time from Goldston, in Ash, across the low-grounds to it, a road much harder and broader than usual for the apparent use of it, which might perhaps be some part of it.
Charities.
A person unknown gave four acres and an half of land, in Chapman-street, of the annual produce of 5l. towards the church assessments.
Thomas St. Nicholas, esq. of this parish, by deed about the year 1626, gave an annuity of 11. 5s. to be paid from his estate of Hoden, now belonging to the heirs of Nathaniel Elgar, esq. to be distributed yearly, 10s. to the repairing and keeping clean the Toldervey monument in this church, and 15s. on Christmas-day to the poor.
John Proude, the elder, of Ash, yeoman, by his will in 1626, ordered that his executor should erect upon his land adjoining to the church-yard, a house, which should be disposed of in future by the churchwardens and overseers, for a school-house, and for a storehouse, to lay in provision for the church and poor. This house is now let at 1l. per annum, and the produce applied to the use of the poor.
Richard Camden, in 1642, gave by will forty perches of land, for the use of the poor, and of the annual produce of 15s. now vested in the minister and churchwardens.
Gervas Cartwright, esq. and his two sisters, in 1710 and 1721, gave by deed an estate, now of the yearly value of 50l. for teaching fifty poor children to read, write, &c. vested in the minister, churchwardens, and other trustees.
The above two sisters, Eleanor and Anne Cartwright, gave besides 100l. for beautifying the chancel, and for providing two large pieces of plate for the communion service; and Mrs. Susan Robetts added two other pieces of plate for the same purpose.
There is a large and commodious workhouse lately built, for the use of the poor, to discharge the expence of which, 100l. is taken yearly out of the poor's rate, till the whole is discharged. In 1604, the charges of the poor were 29l. 15s. 11d. In 1779. 1000l.
There is a charity school for boys and girls, who are educated, but not cloathed.
The poor constantly relieved are about seventy-five, casually fifty-five.
This parish is within the ecclesiastical jurisdiction of the dioceseof Canterbury, and deanry of Bridge.
The church, which is dedicated to St. Nicholas, is a handsome building, of the form of a cross, consisting of two isles and two chancels, and a cross sept, having a tall spire steeple in the middle, in which are eight bells and a clock. It is very neat and handsome in the inside. In the high or south chancel is a monument for the Roberts's, arms, Argent, three pheons, sable, on a chief of the second, a greybound current of the first; another for the Cartwrights, arms, Or, a fess embattled, between three catherine wheels, sable. In the north wall is a monument for one of the family of Leverick, with his effigies, in armour, lying cross-legged on it; and in the same wall, westward, is another like monument for Sir John Goshall, with his effigies on it, in like manner, and in a hollow underneath, the effigies of his wife, in her head-dress, and wimple under her chin. A gravestone, with an inscription, and figure of a woman with a remarkable high high-dress, the middle part like a horseshoe inverted, for Jane Keriell, daughter of Roger Clitherow. A stone for Benjamin Longley, LL. B. minister of Ash twenty-nine years, vicar of Eynsford and Tonge, obt. 1783. A monument for William Brett, esq. and Frances his wife. The north chancel, dedicated to St. Nicholas, belongs to the manor of Molland. Against the north wall is a tomb, having on it the effigies of a man and woman, lying at full length, the former in armour, and sword by his side, but his head bare, a collar of SS about his neck, both seemingly under the middle age, but neither arms nor inscription, but it was for one of the family of Harflete, alias Septvans; and there are monuments and several memorials and brasses likewise for that family. A memorial for Thomas Singleton, M. D. of Molland, obt. 1710. One for John Brooke, of Brookestreet, obt. 1582, s. p. arms, Per bend, two eagles.—Several memorials for the Pekes, of Hills-court, and for Masters, of Goldstone. A monument for Christopher Toldervy, of Chartham, obt. 1618. A memorial for Daniel Hole, who, as well as his ancestors, had lived upwards of one hundred years at Goshall, as occupiers of it. In the north cross, which was called the chapel of St. Thomas the Martyr, was buried the family of St. Nicholas. The brass plates of whom, with their arms, are still to be seen. A tablet for Whittingham Wood, gent. obt. 1656. In the south cross, a monument for Richard Hougham, gent. of Weddington, and Elizabeth his wife, daughter of Edward Sanders, gent. of Norborne. An elegant monument for Mary, wife of Henry Lowman, esq. of Dortnued, in Germany. She died in 1737, and he died in 1743. And for lieutenant colonel Christopher Ernest Kien, obt. 1744, and Jane his wife, their sole daughter and heir, obt. 1762, and for Evert George Cousemaker, esq. obt. 1763, all buried in a vault underneath, arms, Or, on a mount vert, a naked man, bolding a branch in his hand, proper, impaling per bend sinister, argent and gules, a knight armed on borjeback, holding a tilting spear erect, the point downwards, all counterchanged. On the font is inscribed, Robert Minchard, arms, A crescent, between the points of it a mullet. Several of the Harfletes lie buried in the church-yard, near the porch, but their tombs are gone. On each side of the porch are two compartments of stone work, which were once ornamented with brasses, most probably in remembrance of the Harfleets, buried near them. At the corner of the church-yard are two old tombs, supposed for the family of Alday.
In the windows of the church were formerly several coats of arms, and among others, of Septvans, alias Harflete, Notbeame, who married Constance, widow of John Septvans; Brooke, Ellis, Clitherow, Oldcastle, Keriell, and Hougham; and the figures of St. Nicholas, Keriell, and Hougham, kneeling, in their respective surcoats of arms, but there is not any painted glass left in any part of the church or chancels.
John Septvans, about king Henry VII.'s reign, founded a chantry, called the chantry of the upper Hall, as appears by the will of Katherine Martin, of Faversham, sometime his wife, in 1497. There was a chantry of our blessed Lady, and another of St. Stephen likewise, in it; both suppressed in the 1st year of king Edward VI. when the former of them was returned to be of the clear yearly certified value of 15l. 11s. 1½d. (fn. 13)
The church of Ash was antiently a chapel of east to that of Wingham, and was, on the foundation of the college there in 1286, separated from it, and made a distinct parish church of itself, and then given to the college, with the chapels likewise of Overland and Fleet, in this parish, appurtenant to this church; which becoming thus appropriated to the college, continued with it till the suppression of it in king Edward VI.'s reign, when this part of the rectory or parsonage appropriate, called Overland parsonage, with the advowson of the church, came, with the rest of the possessions of the college, into the hands of the crown, where the advowson of the vicarage, or perpetual curacy of it did not remain long, for in the year 1558, queen Mary granted it, among others, to the archbishop. But the above-mentioned part of the rectory, or parsonage appropriate of Ash, with those chapels, remained in the crown, till queen Elizabeth, in her 3d year, granted it in exchange to archbishop Parker, who was before possessed of that part called Goldston parsonage, parcel of the late dissolved priory of St. Gregory, by grant from king Henry VIII. so that now this parish is divided into two distinct parsonages, viz. of Overland and of Goldston, which are demised on separate beneficial leases by the archbishop, the former to the heirs of Parker, and the latter, called Gilton parsonage, from the house and barns of it being situated in that hamlet, to George Gipps, esq. M. P. for Canterbury. The patronage of the perpetual curacy remains parcel of the possessions of the see of Canterbury.
¶At the time this church was appropriated to the college of Wingham, a vicarage was endowed in it, which after the suppression of the college came to be esteemed as a perpetual curacy. It is not valued in the king's books. The antient stipend paid by the provost, &c. to the curate being 16l. 13s. 4d. was in 1660, augmented by archbishop Juxon with the addition of 33l. 6s. 8d. per annum; and it was afterwards further augmented by archbishop Sheldon, anno 28 Charles II. with twenty pounds per annum more, the whole to be paid by the several lessees of these parsonages. Which sum of seventy pounds is now the clear yearly certified value of it. In 1588 here were communicants five hundred; in 1640, eight hundred and fifty. So far as appears by the registers, the increase of births in this parish is almost double to what they were two hundred years ago.
In the state of a pandemic, people seem to always look away. It's been repeated all throughout history, and today is no different.
the work of ryan policky.
ryan@latenightweeknight.com
WSDOT has marked a major milestone in its effort to replace the aging and vulnerable State Route 520 floating bridge. After 13 years of thorough analysis and input from thousands of people, the state has announced a preferred alternative for the I-5 to Medina: Bridge Replacement and HOV Project.
Major safety, transit and environmental improvements are in store for the SR 520 corridor from I-5 in Seattle across Lake Washington to Medina. The SR 520 preferred alternative takes key steps to get ready for future light rail, help manage traffic in the Arboretum and transform the future highway with a landscaped lid and median for a parkway experience.
The new floating bridge and highway will have six lanes, including two general-purpose lanes and a new transit/HOV lane in each direction. Adding transit/HOV lanes makes travel in the corridor faster and more reliable for buses and carpools and supports regional plans for completing the HOV system to reduce the number of single-occupancy vehicles.
Details are on our website, including images of what a new, larger landscaped lid at Montlake Boulevard would look like. The preferred SR 520 alternative directly responds to input we received from the public, the City of Seattle, the University of Washington and environmental regulatory agencies. Work continues on design refinements for the Montlake area with those groups as well as transit agencies.
Highlights include:
Room for future light rail: The bridge deck will accommodate future light rail trains and the west end of the floating bridge will have room for trains to leave the corridor and head to the University of Washington area. Pontoons could be added to the floating bridge in the future to carry the weight of the trains.
Less traffic in the Arboretum: The project removes the ramps that currently carry traffic directly to Lake Washington Boulevard and the Washington Park Arboretum. Westbound off-ramps instead will carry buses and general purpose traffic to 24th Avenue E. and continue on to Montlake Boulevard.
Buses and a lid at Montlake: New direct-access ramps will carry buses to a new landscaped park lid at the Montlake Boulevard interchange. The open space will extend from Montlake Boulevard into the Arboretum.
Parkway on Portage Bay: A slimmed-down Portage Bay Bridge will be built as a 45-mph landscaped parkway with a 6-foot-wide planted median. The 105-foot-wide bridge is narrower than the 154 feet previously planned in the 2006 draft environmental impact statement.
Identifying a preferred design keeps us on track for opening a new bridge to traffic in 2014.
www.wsdot.wa.gov/Communications/ExpressLane/2010/05_07.htm
www.wsdot.wa.gov/Projects/SR520Bridge/I5ToMedina/Default....
SR 520 - I-5 to Medina: Bridge Replacement and HOV Project
Status
February 2011
ESSB 6392 reports now available
We've sent two final reports to the governor and state legislators (High Capacity Transit Planning and Financing and the Washington Park Arboretum Mitigation Plan). This completes the requirements of Senate Bill 6392.
Floating bridge construction
Three teams have until spring to submit their bids and proposals for the new SR 520 floating bridge. Construction starts in 2012 and the bridge opens in 2014.
Overview
The I-5 to Medina: Bridge Replacement and HOV Project will replace the interchanges and roadway between I-5 in Seattle and the eastern end of the floating bridge.
Why is WSDOT pursuing this project?
About 115,000 vehicles and more than 190,000 people cross Lake Washington every day on the SR 520 floating bridge. It’s a key regional route for commuters and freight.
After floating for nearly 50 years, the four-lane bridge is often clogged by traffic and is showing its age.
The floating bridge pontoons are vulnerable to windstorms, and bridge support columns are vulnerable to earthquakes.
The End Result
The I-5 to Medina Bridge Replacement and HOV Project includes a new floating bridge and highway with six lanes, including two general-purpose lanes and one new transit/HOV lane in each direction.
The project also takes key steps to get ready for future light rail, help manage traffic in the Arboretum and transform the future corridor from Montlake to I-5 into a city parkway with landscaped lids and medians.
Project Benefits
The new SR 520 corridor through Seattle will:
Provide transit connections and priority.
Create a pedestrian-friendly urban interchange at Montlake Boulevard.
Restore park area and connections next to the Washington Park Arboretum.
Reduce noise levels from the Portage Bay Bridge.
Be ready for light rail if the region chooses to fund it in the future.
What is the project timeline?
Spring 2011: Publish final environmental impact statement
Mid-2011: Select contractor team for new SR 520 floating bridge
2012: Begin construction of floating bridge
2014: Open new floating bridge to drivers
The schedule for constructing the segments of the corridor west of Lake Washington is pending additional funding.
Financial Information
We are moving forward with construction on a new SR 520 floating bridge, which is fully funded by a variety of state and federal sources, including SR 520 tolling that is set to begin in spring 2011.
We are continuining to work with the Legislature to fund the elements of the project from I-5 to the floating bridge.
Visit the SR 520 Costs, Funding and Tolling page for additional information.
How can I get more information?
Contact:
E-mail: SR520bridge@wsdot.wa.gov
Phone: 206-770-3500
Infoline: 1-888-520-NEWS (6397)
Mail: I-5 to Medina: Bridge Replacement and HOV Project
SR 520 Bridge Replacement and HOV Program
600 Stewart Street, Suite 520
Seattle, WA 98101
Outside of the Romney Marsh, ruined churches are rare in Kent. So St Mary, romantically situated beside the lake that brought about it's collapse is one to seek out. Even though, judging by the graffiti carved into the chalk block walls, and litter left strewn about, this is some kind of location used for partying or something else.
Eastwell and Challock used to be neighbouring parishes, and still are really, but the direct road between the two is cut by Eastwell Estate, the two churches each stand at the end of a dead end lane that used to join the two churches. To get between the two involves a ten minute drive around the estate back to Ashford and up along the main Canterbury road.
You approach St Mary down a narrow lane, it is not signposted. But you can see the still standing tower just above the mature trees growing in the churchyard. Just beyond the church is the gate to the Eastwell Estate.
Two points of interest; one a fine flint cross in the south face of the tower. And that St Mary might be the resting place of Richard Plantagenet, son of Richard III.
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One of the few ruined churches in the county, St Mary's stands in a well-kept churchyard on the edge of Eastwell Park Lake. Only the west tower is intact and shows in its lower stage one of the unusual inset flint crosses probably inserted during the construction of the building to mark the day of the patronal festival. To the south of the tower is a nineteenth-century chapel built to house the romantic monument to Lady Winchelsea, which can now be seen in the Victoria & Albert Museum. A stone table in the churchyard marks the burial place of Richard Plantagenet, the illegitimate son of Richard III, who is reputed to have lived in the house which still stands to the east. His burial is recorded in the church register of December 1550. The church was built almost entirely of chalk blocks which, following the construction of the lake in 1841, started to soak up water which eventually resulted in the total collapse of the church in 1951. The ruins are now maintained by the Friends of Friendless Churches, a national charity, both as a place of pilgrimage and a historic monument.
www.kentchurches.info/church.asp?p=Eastwell
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EASTWELL
IS the last parish remaining to be described in this hundred. It is written in antient records, Est-welles, and Estwelle, and sometimes only Welles; taking its name from the springs, with which it is watered, such being called by the Saxons, wells; and it has the addition of East from its situation, and to distinguish it from the adjoining parish of Westwell.
THE PARISH of Eastwell is very small, being not more than a mile across each way, containing in it about thirteen houses. It lies in a very healthy country, on a clean firm soil, at the side of the Ashford vale, at the foot of the range of down hills below Molash and Challock, which are here covered with woods, at the outskirt of a dreary barren country, where the soil is much addicted to chalk; but within this parish in the vale, and within the park, it becomes a flat, even and pleasant country, the soil changing to a sertile and kindly red earth of loamy clay, which produces a great deal of rich pasture. The greatest part of it is included in the park, which extends likewise into the parishes of Westwell, Challock, and Boughton Aluph, the church of Challock standing close to the pales on the north side, and that of Eastwell and the courtlodge, to those on the opposite side of it. The mansion of Eastwell-place stands at a small distance from the south east corner of the park, the pales of which join the high Faversham road and Boughton lees.
The house is very large, though the building is not extraordinary in the whole, yet the back front has something very noble and grand in the look of it. The park, though in the vale, yet it stands on higher ground that the rest of the vale beneath, having a beautiful prospect southward as far as the quarry hills, contains about 1600 acres, and by far the sinest situation in this county, the soil of it being very firm and hard, and the lower parts exceedingly sertile; the venison sed in it being accounted the sinest of any is Kent. The north-west part of it has fine inequality of ground, and being richly clothed with wood, shews nature in a most pleasing and picturesque state. In this part of the park is a very high hill, on the top of which is an octagon plain, from whence are cut eight several avenues or walks, called the Star Walks, the intermediare spaces being filled with fine venerable trees, so thick as to exclude the light from beneath them, making a very awful and majestic appearance. The view from the top of this hill is very extensive, for from it may be seen the course of the river Medway to Sheerness, and the buoy of the Nore toward the German ocean, and on the opposite side the British channel towards France beyond Romney Marsh, besides a very extensive and beautiful land prospect almost on every side.
One side of the village on Boughton lees in within this parish, at the eastern boundary of it, and there is another hamlet at the opposite part of the parish, called Linacre street, in which there is a house called Linacrehall, late belonging to Mr. Thomas Munn, of Ashford. This parish is watered by three springs, one of which rises at the bottom of the park, under Boughton-lees, and thence runs by Wilmington and Clipmill, into the river Stour, under Frogbrooke, having been joined by another which rises near the church; the third rises at the south corner of the park, near the other, and thence flows down by Kennington-common and Burton, into the river near Wilsborough-lees, just before which it is called Bacon's water.
There is a tradition, that a natural son of king Richard III. named Richard Plantagenet, sled hither from Leicester immediately after the fatal battle of Bosworth, fought in 1485, in which the king lost both his life and crown, and that he lived here in a mean capacity, having leave given him by Sir Tho. Moyle, as soon as he was discovered by him, to build for himself a small house, in one of his fields near his mansion of Eastwell-place, in which he afterwards lived and died; which is corroborated by an entry of his burial in the parish registry. He died in 1550, anno 4 king Edward VI. aged, as is supposed, about eighty-one. The entry in the parish register is as follows, under the article of burials: V. Richard Plantagenet, Desember 22d, 1550; the letter V prefixed being put before the name of every person of noble family mentioned in it; and against the north wall of the high chancel there is an antient tomb, without inscription, with the marks of two coats of arms, the brasses gone, which is reported to be that of this Richard Plantagenet. There was then no park here, but when there was one made, this small hut was included in it, and remained in being till it was pulled down by Heneage, earl of Winchelsea, who died in 1689. (fn. 1)
At the time of taking the general survey of Domesday, in the 15th year of the Conqueror's reign, this place was part of the possessions of Hugo de Montfort, under the general title of whose lands it is thus entered in it:
Hugo de Montfort holds one manor, Estwelle, which Frederic held of king Edward. It was taxed at one suling. There are three yokes within the division of Hugo, and the fourth yoke is without, and is of the fee of the bishop of Baieux. The arable land is three carucates in the whole. In demesne there are two carucates, and five villeins, and five borderers having one carucate and an half. There are ten servants, and twelve acres of meadow, and a wood. In the time of king Edward the Confessor, it was worth seventy shillings, and afterwards thirty shillings, now seventy shillings.
And the following entries in the same record, under the general title of the bishop of Baieux's lands, seem to relate to his possessions in this parish:
Ralph de Curbespine holds of the bishop Essewelle. It was taxed at three sulings. The arable land is . . . . . In demesne there are three carucates, and one villein, with seven borderers having half a carucate. There is one servant. It is worth six pounds. Molleue held it of king Edward.
The other entry is thus: Osbern holds of the bishop one manor, which three free tenants held of king Edward. It was taxed at one suling and an half. The arable land is . . . . In demesne there is one carucate, and one villein, with one borderer having half a caruacate. In the time of king Edward it was, and is now worth four pounds.
Hugo de Montfort, before-mentioned, had accompanied the Conqueror in his expedition hither, and after the battle of Hastings was rewarded for his services with many lordships in different counties, and among them with this of Eastwell. Robert, his grandson, was general of king William Rufus's army; but favouring the title of Robert Curthose, in opposition to king Henry I. to avoid being called in question upon that account, obtained leave to go on a pilgrimage to Jerusalem, leaving his possessions to the king, by which means this manor came into the hands of the crown, of which it was afterwards held by a family who took their surname from it; one of whom, Matilda de Estwelles, held this manor, with the advowson of the church of it, of the king in capite, at her death in the 52d year of king Henry III. Soon after which it seems to have come into the possession of the family of Criol; for Bertram, son of John de Criol, died possessed of it in the 23d year of king Edward I. holding it in the like manner, and by ward to Dover castle, being part of those lands which made up the barony, called the Constabularie. He left two sons, John and Bertram, and a daughter Joane, who afterwards married Sir Richard de Rokesle. Both these sons died s.p. the former of them left his wife Alianor surviving, who entitled her second husband Edmund Gaselyn to this manor for her life, and she died possessed of it in the 23d year of king Edward III. upon which this manor descended to Agnes and Joane, the two daughters and coheirs of Joane her late husband's sister before-mentioned, by Sir Richard de Rokesley; and upon the division of their inheritance, the manor of Eastwell was allotted to Agnes the eldest, who entitled Thomas de Poynings her husband to it; and in his descendants this manor, with the advowson of the church, continued down to Robert de Poynings, who died possessed of it in the 25th year of king Henry VI. leaving Alianore, his grand-daughter, wife of Henry, lord Percy, eldest son of Henry, earl of Northumberland, his next heir; who in the 27th year of it had summons to parliament among the barons of this realm, as lord Poynings. Six years after which he succeeded his father as earl of Northumberland, and in his descendants this manor, with the advowson, continued down to Henry, earl of Northumberland, who in the 23d year of king Henry VIII. conveyed it to seossees, who soon afterwards passed it away by sale to Sir Christopher Hales, the king's attorney-general, whose lands were disgavelled by the act of the 31st of Henry VIII. and he died possessed of it in the 33d year of that reign, holding it of the king, as of the honor of his castle of Dover, by knight's service. He left three daughters his coheirs, and they, with their respective husbands, joined in the sale of it to Sir. Tho. Moyle, of Eastwell, whose lands were disgaveiled by the acts of 31 king Henry VIII. and second and third of Edward VI. being the son of John, descended from a family of this name at Bodmin, in Cornwall, and youngest brother of Walter Moyle, of Buckwell. (fn. 2) He was speaker of the house of commons anno 34 king Henry VIII. and chancellor of the court of augmentation, who was in high esteem with that prince, and accumulated a large fortune in his profession of the law. He new built the mansion of Eastwell place, and died possessed of this manor, with the advowson of the church of it in 1560, leaving two daughters his coheirs, Catherine, married to Thomas Finch, gent. and Anne, married to Sir Thomas Kempe, of Wye, but this manor, with the advowson, had been settled on the former, on her marriage with Mr. Thomas Finch, who was afterwards knighted, and resided at Eastwell-place, The family of Finch, according to John Philipott, Rouge Dragon, was originally descended from Henry Fitz-Herbert, chamberlain to king Henry I. whose descendant Matthew Fitz-Herbert, who was one of the magnates or barons, at the compiling of Magna Charta, as was his son of the same name in that parliament, which was convened to meet at Tewksbury. The alteration of this name to Finch was about the 10th of king Edward I. at which time Herbert Fitz-Herbert purchased the manor of Finches, in Lid, of which being entire lord, which he was not of his more antient patrimony of Netherfield, in Suffex, he assumed his surname from that, as many other families in that age did from those places of which they possessed the entire seignory, bearing for his arms, Argent, a chevron between three griffins, segreant, sable. Vincent Herbert, alias Finch, was of Netherfield, about the end of the reign of king Edward II. and left two sons, Henry and John, the latter of whom was father of John, prior of Christ-church. Henry Herbert, alias Finch, the eldest son, inherited Nethersfield, and died anno 8 king Richard II. and left Vincent Herbert, alias Finch, (with whom the pedigree of this family begins in the Heraldic Visitation of this county, in 1619) whose son Vincent, was living in the reigns of king Richard II. and Henry IV. and by his wife Isabel, daughter and coheir of Robert Cralle, of Cralle, in Sussex, had two sons, William and John; which latter married Elizabeth, daughter of Richard Seward, of Linsted, from whom descended the Finch's, of Sewards, Norton, Kingsdown, Faversham, Wye, and other places in this county. William Finch, the eldest son, by which name only he and his descendants wrote themselves, was of Netherfield, and had a son Henry Finch, esq. who married Alice, only daughter and heir of Philip Belknap, of the Moat, near Canterbury, uncle to Sir Ed ward Belknap, which marriage not only occasioned the first residence of this branch of the family in Kent, but rendered it more illustrious by a descent from many noble ones. Their eldest son Sir William Finch, was of the Moat in king Henry the VIIIth's reign, and was father of Sir Thomas Finch, of Eastwell, before-mentioned, (fn. 3) of which he died possessed in 1563. They had three sons and one daughter, of whom Henry, the third son, was sergeant-at-law, and left one son John, who was chief justice of the common pleas, lord keeper, and created anno 16 Charles I. lord Finch, baron of Fordwich, and died in 1661; the eldest, Sir Moyle Finch, was created a baronet at the first institution of that order, and surviving his mother, who had remarried Nicholas St. Leger, esq. (and lies buried in this church, as well as her father Sir Thomas Moyle, and all her descendants, to the present time) became possessed of this manor and advowson. He married Elizabeth, only daughter and heir of Sir Thomas Heneage, and resided at Eastwell-place, which he made very great additions to, and in 1589, obtained the queen's licence to inclose his grounds here, not exceeding one thousand acres, and to turn the highways that might be annoyed by it, and to embattle his house of Estwell. He died in 1614, leaving his widow, the lady Elizabeth Finch, surviving, who was by letters patent in 1623, anno 21 James I. created viscountess Maidstone; and afterwards, in 1628, anno 4 king Charles I. countess of Winchelsea, in Sussex. She died in 1633, and was buried at Eastwell, under a noble monument erected there for her and her husband, by whom she had several sons and daughters, the eldest son, Sir Theophilus Finch, bart. died s.p. the second, Sir Thomas, succeeded as earl of Winchelsea; the third, Sir John, was resident with the grand duke of Tuscany, and ambassador in Turkey, of whom there is no issue. He died in 1642, and was buried in Queen's college chapel, in Cambridge, to which he was a good benefactor; the fourth, Sir Heneage Finch, sergeant-at-law, and recorder of London, who died in 1641, was ancestor to the late earl of Winchelsea and Nottingham; and the fifth, Francis, was barrister-at-law, and an ingenious poet, who died s.p. Sir Thomas Finch, bart. the eldest surviving son, succeeded her as earl of Winchesea, &c. and in her possessions here, whose eldest son Heneage, second earl of Winchelsea, was one of those nobles who favored the restoration of king Charles II. and as such, was by general Monk entrusted with the government of Dover castle, and after king Charles's return was, in acknowledgment of his services, and of being descended from the antient family of Herbert, created baron Fitz-Herbert, of Eastwell, in the 12th year of his reign, and constituted lord lieutenant and custos rotulorum of this county, and shortly after sent ambassador extraordinary into Turkey. He was lord lieutenant when king James II. was taken, on his leaving this kingdom, and brought to Faversham, where, for protection from the insults of the populace, he sent to lord Winchelsea from Eastwell, who immediately came and persuaded the king to return to London. He died in 1689, having married four wives, by whom he had in all twenty-seven children, of whom sixteen lived to some maturity. At length these honors and estates descended afterwards down to John his son, by his fourth wife, his other intermediate descendants being dead without issue, who became the fifth earl of Winchelsea, who dying likewise s.p. in 1729, the titles of earl of Winchelsea and viscount Maidstone, for that of baron Fitz-Herbert became extinct, together with this manor and advowson, and the mansion and park of Eastwell, with the rest of the earl's estates in this county, devolved on Daniel, second earl of Nottingham, son and heir of Sir Heneage Finch, who had been created earl of Nottingham in 1681, son and heir of Sir Heneage Finch, the fourth son of Sir Moyle Finch, of Eastwell, knight and baronet, by his wife Katherine, who was created countess of Winchelsea as beforementioned. Sir Heneage Finch above-mentioned, was eminent in the profession of the law, and was recorder of London, and in the first year of king Charles I. elected speaker of the house of commons, and resided at Kensington, in the house now the royal palace. He died in 1631. Heneage, his son and heir, was in 1660, made solicitor-general, knighted, and created a baronet, being then of Raunston, in Buckinghamshire. He was afterwards attorney-general, and in 1673 made lord keeper; shortly after which he was in 1674, created lord Finch, baron of Daventry; and next year made lord chancellor, and in 1681 created earl of Nottingham; he had fourteen children, of which seven sons and one daughter survived him. Of the sons, Daniel succeeded him as earl of Nottingham; 2, Heneage was created baron of Guernsey and earl of Aylesford, of whom and his descendants a full account may be seen under that parish. (fn. 4) Charles was fellow of All Souls college, and Henry was dean of York, and lies buried there with his brother Edward, who was prebendary of that church. Daniel, second earl of Nottingham, above-mentioned, became the sixth earl of Winchelsea, and entered early into life, being of the privy council to king Charles II. after whose death he took an active part in the politics of the succeding reigns, and was, for his great learning and abilities, highly trusted and employed in the great affairs of state till the year 1716, when he retired from all public affairs, and lived so till his death in 1730. He was twice married, first to lady Essex Rich, second daughter and coheir of Robert, earl of Warwick, by whom he had one daughter Mary; secondly to Anne, only daughter of Christopher, viscount Hatton, by whom he had five sons and eight daughters, besides seventeen other children who died young. The eldest son was Daniel, who succeeded him in titles and estate; William was envoy extraordinary to Sweden and the States General, and afterwards privy counsellor and vice-chamberlain of the houshold, who left a son George, who on his uncle's death, succeeded him in his titles, as will be further mentioned; John was solicitor-general to king George II. when prince of Wales, and afterwards king's council. Henry was surveyor of his Majesty's works; and Edward afterwards took the name of Hatton, pursuant to the will of Anne his aunt, the youngest daughter of Christopher, viscount Hatton, and heir of her brother William, viscount Hatton. He married Anne, daughter and coheir of Sir Thomas Palmer, bart. of Wingham, by whom he had George Finch Hatton, of whom more hereaster, and four other sons, and three daughters.—He was succeeded in the titles of earl of Winchelsea and Nottingham, viscount Maidstone, and baron of Daventry, as well as in his estates in this county, by Daniel his eldest son, who was constantly employed from the accession of king George I in the most important offices of the state, till the year 1766, when he retired from all public business, having been in 1752 elected a knight of the garter. He was twice married; first to Frances, daughter of Basil Fielding, earl of Denbigh, by whom he had one daughter Charlotte; and secondly, to Mary, daughter and coheir of Sir T. Palmer, bart. above-mentioned, by whom he had four daughters, Heneage, Essex, Hatton, and Augusta. He died in 1769, æt. 81, full of years and wisdom, and was buried among his ancestors, in the church of Eastwell. On his death without issue male, his titles, together with his seat at Burleigh, and estates in Rutlandshire and other counties, descended to his nephew George, son of his next brother William, but he by his will devised the manor and advowson of Eastwell, with the park and mansion of Eastwell-place, together with all the rest of his Kentish estates, to his nephew George Finch Hatton, esq. eldest son of his youngest brother Edward Finch Hatton, who is the present possessor of them. He married Elizabeth-Mary, daughter of David, late lord viscount Stormont, afterwards earl of Mansfield, by whom he has issue, and now resides at Eastwell-place. He bears for his arms those of Finch before-mentioned, quartered with those of Hatton, being Azure, a chevron, between three garbs, or.
POTHERY is a small manor within the bounds of this parish, which seems to have been part of that estate belonging to Odo, bishop of Baieux, described in Domesday before, which, on his disgrace about four years afterwards, that is, about the year 1084, became with the rest of his possessions, consiscated to the crown, of which it was afterwards held by the family of Criol; and John de Criol, younger son of Bertram, held it, together with the manor of Seaton, in Boughton Aluph, already descriebed before, in the account of that parish, at his death in the 48th year of Henry III. In his descendants it continued till it passed at length with that manor in marriage to Rokesle, and thence again in like manner to the Perys, and was sold with it by Henry, earl of Northumberland, in Henry the VIIIth.'s reign, to Sir Christopher Hales, whose three coheirs sold it to Sir Thomas Moyle, whence it went by marriage again to Finch, whose descendant Daniel, earl of Winchelsea and Nottingham, dying in 1769, without male issue, gave it by will to his nephew, George Finch Hatton, esq. now of Eastwell, the present owner of it.
Charities.
SIR WALTER MOYLE, of this parish, by will, anno 1480, ordered that his feoffees should deliver an estate in see simple to three or four honest and trusty men, in two acres of arable land in this parish, in a field called Cotingland, to the use of the church of Eastwell, in recompence of a certain annual rent of two pounds of wax, by him wrested and detained from it against his conscience.
MR. THOMAS KIPPS left by will in 1680, 20s. per annum to the use of the poor, out of a field in Great Chart, rented at 6l. per annum, the remainder of the rent being left to five other parishes.
THERE is an alms house in this parish.
The poor constantly relieved are about seven, casually five.
EASTWELL is within the ECCLESIASTICAL JURISDICTION of the diocese of Canterbury, and deanry of Charing.
¶The church, which is dedicated to St. Mary, consists of two isles and two chancels, having a square embattled tower at the west end, in which hang three bells. It is an antient building of slint, with ashler stone round the windows, which are small, and of only one compartment. The arms of Poynings still remain in the east window of the high chancel. Within the altar rails is a memorial for Nicholas Toke, clerk, obt. 1670, and for Nicholas Toke, his eldest son, obt. 1673. On the south side of the chancel is the tomb of Sir Thomas Moyle. In the south chancel is a sumptuous tomb, on which lie the figures of a man and woman in white marble, at full length, their sons and daughters round the sides of it; it had till within these few years, a beautiful dome or canopy over them, supported by eight pillars of black marble, the fragments of which now lie scattered about the chancel. It was erected for Sir Moyle Finch, knight and bart. who died in 1614, and Elizabeth his wife, created counteis of Winchelsea, &c. And a monument for Sir Heneage Finch, sergeant-at law, and recorder of London, who died in 1631, and of his first wife, who died in 1627. At the upper end of the south isle is a vault, for the Finch family, in which are thirty-eight coffins; the Hon. Edward Finch Hatton, father of the present Mr. Hatton, of Eastwell, being the last who was buried in it.
The church of Eastwell was always esteemed an appendage to the manor, and continues so, the lord of it, George Finch Hatton, esq. being the present patron of this rectory.
It is valued in the king's books at 9l. 16s. 8d. It is now a discharged living, of the clear yearly certified value of forty-two pounds. In 1588, it was valued at forty pounds per annum, communicants fifty-five. In 1640 the same.
One Thousand Museum is a high-rise residential condominium under construction in Miami, Florida, United States. The deep foundation required drilling to record depths of over 170 feet (52 m) by HJ Foundation. The 62-story building is expected to rise over 709 feet (216 m) when completed in 2018, making it one of the tallest buildings in Miami. The depths of two auger-cast piles broke a record for Miami-Dade County that had recently been set by HJ Foundation at the Porsche Design Tower in Sunny Isles Beach. The building, which is located at 1000 Biscayne Boulevard, across from Museum Park, was designed by Pritzker Prize-winning architect Zaha Hadid. After the death of Hadid, the Project Director of Zaha Hadid Architects, Chris Lepine, completed the project. The exotic design of the building features a curving exoskeleton partially obscuring the balconies that also serves structural purposes, allowing the interior space to have fewer columns. To meet the architect's designs of smoothness and finish, the columns were finished with glass fiber reinforced concrete permanent form works. The effect of the design and height on wind loading is part of the reason the foundation had to be exceptionally deep. The building is considered ultra-luxury, containing about 83 large units priced at about double the cost per square foot of nearby condominium towers, with amenities possibly including a rooftop helipad.
Source: Wikipedia
Thousand Oaks High School graduation ceremony, 1968. Donated by Dawn Burns Bloom. Conejo Through the Lens, Thousand Oaks Library Special Collections . Photo ID # CTLblo05.
There are no known U.S. copyright restrictions on this image. The Thousand Oaks Library requests that, when possible, the credit statement should read: "Image courtesy of Conejo Through the Lens, Thousand Oaks Library."
Usually there's not this much water in the Amargosa River, but it had just rained the day before.
This photo appeared in the following ideotrope albums:
Biking the Mojave Fall 2007 - Introduction
I biked through Death Valley in October 1996. It was 109°F at Furnace Creek. The area is beautiful, but it was way too hot at that time of year. I knew I wanted to come back on my bicycle when it was cooler. This year it worked out to take about 3 weeks after Thanksgiving. I ended up spending 18 days to cycle from Palm Springs to Las Vegas. I spent about half of that time in Death Valley NP. In Baker I met a group of cyclists on racing bikes with a support vehicle. They were cycling from Palm Springs to Las Vegas in 2 days. I saw a lot more desert than they did.
Coachella Valley and Joshua Tree National Park
I crossed the Coachella Valley on Ramon Rd. It was over 70°F, probably the warmest day of the trip. It wasn't 'til I turned onto Thousand Palms Rd. that I felt like I was heading out into the desert on my own. The San Andreas Fault system runs along the northern end of the Coachella Valley. The faults allow groundwater to rise to the surface resulting in a number of California fan palm oases. It's wonderful to see oases in the desert.
It was a 1300m climb on Berdoo Canyon Rd. to the Coachella Valley-Pleasant Valley saddle in Joshua Tree NP. I didn't see a single person or vehicle in Berdoo Canyon. Climbing out of Pleasant Valley I saw the first person, a fellow adventurer. Patrick was walking solo across Joshua Tree NP from west to east. That's a heck of a trek. That park is huge and has only one known spring. Patrick had set up two water caches before his trip.
Amboy Road and Mojave National Preserve
I bought enough food in 29 Palms to last 4 days to Baker. Heading east on the Amboy Rd. I met the only other touring cyclist of the trip. He had come down from Bishop through Death Valley NP, Baker, Kelso, Amboy - much the same route I was planning to take. When I met him, he had run out of food. I shared some almonds with him but didn't have much sympathy with his plight. The reason he didn't buy food in Baker was because there wasn't a health food store! Well, I told him there was a grocery store in 29 Palms, but it might not be up to his standard.
One of the things I was looking forward to on this trip was experiencing the transition zone between the Sonoran Desert (lower, farther south) and the Mojave Desert (higher, farther north). Creosote bushes grow in both, but most other flora is limited to one ecosystem or the other. In the transition zones you can see a mix of vegetation. What I saw ended up being less dramatic than Washington County, Utah where the Colorado Plateau, the Basin and Range country, and the Mojave Desert all come together. Joshua Trees were the main ecosystem indicator for me. I knew I was climbing high when I started to see them.
I was surprised how much traffic there was on the Amboy Rd. It wasn't much, but a lot of the paved roads that I was on during the trip would have one car every 10-30 minutes and perhaps none all night. The only truly busy roads were the road north out of Baker (on a Saturday morning) and the Pahrump-Las Vegas superhighway which has a wonderful bicycle lane.
I climbed Sheep Hole Pass to get into the Amboy Valley. It was in the Amboy Valley where I became accustomed two aspects important to cyclists in the Mojave:
Distances are deceiving. You can see really far. It takes much longer to cross these valleys that it appears that it would.
The slight inclines up alluvial fans or other fill climb a lot more than they appear to. In Colorado I'm not accustomed to seeing the whole climb since there are usually canyon climbs here. Leaving Amboy, for example, I climbed over 3000 ft. on a slowly rising alluvial plane. It took hours.
I enjoyed time off the bike to walk out to and up Amboy Crater. The following day I climbed to the top of the Kelso Dunes. And one day later I climbed one of the cinder cones east of Baker. I enjoyed having a diversion each day. Each of those areas is beautiful in its own way. The creosote bushes in the Amboy Valley are particularly green because of the shallow water table. Kelso Dunes are simply fantastic, and the cinder cone area with over 30 cinder cones and not another person felt like another planet.
In Baker I bought enough food to last 10 days and ate at the Mad Greek at my brother's recommendation. I had taken a rest day the previous day because of rain, and Baker was a bit flooded. Folks were out pushing water around with brooms. At the store the locals were telling each other how much their roofs leaked.
Death Valley National Park
Heading north of Baker the saddle that separates the Silurian Valley from Death Valley is only about a 50' climb. From there I left the pavement and stopped at Saratoga Springs to see the incredible wetlands in the desert. I had planned on climbing the Ibex Dunes, but wind was blowing sand off the top of the dunes and everything was still a bit wet from the rain. The following day I reached the pavement, took it for 5 miles and then headed west up Warm Springs Canyon.
The 1400m climb up Warm Springs Canyon was not the longest of the trip, but it was the toughest. The climb started out hard from below sea level in Death Valley and continued to be hard all the way to the saddle leading into Butte Valley. I struggled in my easiest gear (which is really low) the whole way. Surprisingly I walked very little. It always seemed to be just slightly easier to pedal than to walk.
Butte Valley felt remote. The views to the east were phenomenal giving Greater View Spring its name. I could see range after range. I stopped at Stella Anderson's place and cut some chicken wire to repair my glasses. The rattling had loosened a screw which I couldn't find. It was important to get a good fix since I wore those glasses a lot riding in the early morning and late afternoon. I found I had about 10 hours of light to ride in with perhaps 45 minutes of twilight on either end to mess around in camp. The sun was theoretically up for 8 or 9 hours, but it was often a lot less than that in the canyons. My repair job worked well, and I didn't even strip the threads so the glasses are good as new again :)
Mengel Pass is rough and keeps too many people from taking this route between Death Valley and Panamint Valley. Down in Goler Wash I met Rock(y), one of two residents of Ballarat. His father is the other. Rocky was poking around Goler Wash with his girlfriend who was visiting from LA. He had worked with various mining operations in the area, and I enjoyed his stories. It was also fun to talk with his Isreali girlfriend. We compared this desert with the eastern Mediterranean desert where I have also cycled.
In Ballarat the following day I talked with Rocky some more, but the girlfriend had already returned to LA. There are a surprising number of springs on the west side of the Panamints (due to faults, I'm sure) and a surprising number of fighter jets playing overhead. I scared a coyote into some bushes near a spring and then was scared myself by the jet passing just overhead. Once the quiet returned I could hear the coyotes, packs of them, howling and yipping in the bushes. The yipping made it sound like there were a lot of youngsters. Fun to hear the bushes make such unusual noises.
Hunter Mountain to Racetrack Playa
I was pretty tired this day and finally made it to Panamint Springs where I had planned to get water. There's a store as well, but they really only have candy bars. The restaurant, however, was able to sell me some bread and cheese. I bought a veggie burger for lunch as well. That rejuvenated me enough to climb about half of the 1100m paved climb that afternoon.
I was lucky that the following day was stunningly warm since I climbed to over 7000 ft. The 1100m paved climb was followed by 600m of climbing on a dirt road. I'm sure it ended up being more than that since there were a number of descents thrown in as well. To give an idea of the terrain the only two flat places I went through that day were named: Lee Flat and Ulida Flat! Lee Flat was filled with the most Joshua trees I've ever seen in one place. I camped in Ulida Flat next to one of the only Joshua trees out there.
I made it over Hunter Mountain, through Hidden Valley, down Lost Burro Gap, and arrived at Teakettle Junction with enough water to be able to make the ~16 mile detour to Racetrack Playa. Of course I'd seen photos of the moving rocks at Racetrack Playa, but I was absolutely blown away being at the site in person. It's not simply the amazement of seeing the evidence of the moving rocks and all the different directions and shapes of the tracks, but also how well preserved the area is. It wouldn't take too many people moving rocks from the tracks, driving on the playa, or walking out there when the surface is wet to really ruin the magic of the place. Additionally Racetrack Playa is so big and so flat. The flat playa blends in in the distance with the hills miles away. I loved this place. I was lucky enough to be there when I was. The rain from 5 days earlier had completely dried out, and it rained some more just 10 hours after I was there.
I recovered my stashed gear and water at Teakettle Junction and headed uphill into a cold, stiff wind climbing out of Racetrack Valley. By this point in the trip I had started to associate Joshua trees with cold weather. At the saddle in the twilight I made it my goal to descend far enough down to get away from the Joshua trees and perhaps into warmer weather. It was practically dark by the time I got off my bike, but I succeeded! It sprinkled off and on all night, but I was dry and fairly warm.
Through the bottom of Death Valley
The downhill continued all the way to the pavement at Ubehebe Crater, but I had to push the bike a bit once I got to the lava/cinder area. The black sand of the roadbed was much finer and deeper than the surface of most of the descent. Getting to Ubehebe concluded what I had planned for this trip. The only thing left was to get to Las Vegas. Berdoo Canyon, Mengel Pass, and Hunter Mountain had all been hard excursions, but each took about a day less than I had (conservatively) expected. I had time to make it a pleasant, easy ride to Vegas. I hiked around Ubehebe Crater and relaxed in the wind at the parking lot. Only two cars plus a ranger came by during the ~3 hours I was there. Each car stopped, the occupants got out, took a couple photos, and were driving away less than 2 minutes later. Incredible! This place is the middle of nowhere. I couldn't understand why anyone would drive so far and spend so little time. It turns out though that Ubehebe is only a 10 mile detour from the Scotty's Castle road.
I didn't make much distance this day even though it was flat and I had a tailwind after Ubehebe. I camped illegally near the paved road but was careful to avoid washes since I could tell it was going to storm. Storm it did. The wind bent my tent sideways, and rain poured down for hours. Death Valley received about a third of their annual average rainfall in this ~6 hour period. It was December 7, and it rained almost as much as it had from January 1 to December 6. The nice flat sandy spot I had chosen for my tent was just a bit lower than the surrounding area. The whole area was really quite flat, but the soil there can't absorb water very quickly. In the middle of the night I found my tent sitting in an inch or so of water. Only my thermarest was above it. I moved the tent in the pouring rain, but it was too late. Most of my stuff was pretty wet. Both pairs of socks and the bottom of my down bag were soaked. I wrapped my feet in a wool scarf like a Ace bandage and tried to get some sleep.
I was up early in the morning. I had managed to keep my down coat fairly dry so I put that over my damp clothes to ride away in the morning. Tons of rocks up to the size of softballs had poured across the 2-lane paved highway out of washes that were only a foot or two wide. It had snowed down to 4000'. In every direction were snow-covered peaks. I was so lucky to be down low, near pavement. The dirt roads that I had spent much of the last week on were probably impassable that morning. Ulida Flat where I had camped two nights earlier was probably covered in snow. I was able to keep warm biking in my down coat, but I was down at sea level, the warmest place around!
The sun came out. Everything warmed up. The views were phenomenal. In spite of the damp clothes it was a fantastic day to be cycling. At Furnace Creek I was directed to the sunny employee picnic area where I pulled everything out of my bags and dried everything out while enjoying lunch and wine from the grocery store. I hung out there for 2-3 hours before anyone else showed up. It was Herb, the night maintenance man. Enthralled with the bike he asked lots of questions about touring and the LHT specifically. He kept getting calls on his radio but continued to talk with me. Herb plans to live on his bike for a while and had been researching bicycles. I enthusiastically encouraged him since I know from experience that a lot of folks discourage that kind of crazy plan. Before he left to finally answer one of his calls, he asked me, "did you find the free showers?" I hadn't. Hohoho, that shower felt wonderful.
I spent a rest day at Furnace Creek and talked to Herb to 2 or 3 more times. I also met Mary and Paul from Rogue River, Oregon, who invited me to dinner at their campsite. I didn't carry a stove on this trip. The hot meal that Mary put together was the best meal of the trip. She had dried tomatoes and zucchini from their garden, a hot sauce with peppers that they grew, a jalepeno artichoke dip as an appetizer, and plenty of red wine. Was I ever a happy camper!
And on to Las Vegas
Back on the bike I rode south with a tailwind past Badwater all the way to the 5 miles of paved road that I had ridden between Saratoga Springs and Warm Springs Canyon over a week earlier. Instead of heading south to Baker I climbed Jubilee Pass. The following day I climbed Salsberry Pass on the coldest day of the trip. I simply couldn't warm up since I couldn't get away from the wind. And then I came to Tecopa Hot Springs! That cut the chill even though the wind was so fierce that I was dry within minutes of getting out of the pool. Around the corner I stopped at a RV park to get some water and ended up spending an hour talking with the 75-year-old man who runs the place with his wife. He ran an ultra-marathon when he was 55, had biked from Las Vegas to Sedona, had run a bunch of marathons. In the summer they leave Tecopa Hot Springs and explore the country in their 35' motorhome.
Later that afternoon I came upon Victor. Stopped at the side of the road, he handed me a Guinness and two granola bars. We chatted for a while using his car as a windbreak. He's taking a break from his 'round the world bicycle trip on a crazy rig that he built himself.
The following morning the only indication that I entered Nevada was a sign reading "Inyo County Line". Lower down on the same post was a smaller sign at an angle because it was falling off. That sign said "leaving". About 3 cars passed me in an hour, and then a car stopped. It was the couple from RV park in Tecopa Hot Springs. She had baked muffins that morning, put together a package of them for me, and handed them to me! They were still warm! Oh, I was cycling with a big smile yet again! I was on a gradual climb that continued all the way to Mountain Springs Pass. To get an idea of how long the climb was, consider that the couple drove all the way to Las Vegas, went to the dentist, drove back, and passed me just one minute before I crested the pass. They honked, smiled, and waved as did I. The first 2000' of descent was fast and cold, but I was warm and happy in my down coat.
My last excursion before Las Vegas was to ride through the scenic Red Rock Canyon National Conservation Area. The cliffs and cemented sand dunes in that area reminded me much more of the Colorado Plateau than anything I'd seen on my journey through the Mojave Desert. In the morning I rolled into Vegas, found a bike shop, boxed my stuff, and took a taxi to the downtown Greyhound station. In Denver a day later I rebuilt my bike at the Greyhound station for the short ride to Market St. Station. I took the bus to Boulder and rode through the snow to get home.
'28 SECRETS IN 28 DAYS' ....Secret #2 .
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I've attended the San Francisco International Film Festival for the past 32 years, and I've seen hundreds, if not thousands of foreign films, silent films, black & white films, and.....
I CAN'T REMEMBER FILM TITLES, DIRECTOR'S nor ACTOR'S NAMES ...AT ALL!
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True. I can not for the life of me remember 99% of the film titles, nor all the pretentious film terms, nor the ostentatious knowledge of the actors names & their film history, and we wont even go there about the directors!
I remember some films that are great (TIN DRUM (Germany), BREAD & CHOCOLATE (Switzerland), WOMAN ON THE VERGE (Spain), DIVA (France), ect...and of course the great directors like HITCHCOCK & FASSBINDER...but other than that, I need to look at my "cheat sheet" of Best Films!
It so strange, cuase I LOVE foreign films which are so different from the 'cookie cutter' American films with the happy endings & shoot 'em up bang-bang crap. In high school, I took a FILM CLASS with Mr. Hilmore way back in 1973. He was a great teacher for we learned what makes a film unique & the intricacy of good films.
Our class went to the San Francisco International Film Festival, and I was hooked on foreign films and good films .
Still, nothing can get me to remember any of the films without cheat sheets...
Though I do remember tonight for I went to the NOIR CITY 5 film festival to see 'SCARLET STREET' with Joan Bennent & Edward G. Robinson..by FRITZ LANG (love him)....and 'WICKED WOMAN' with Beverly Micheals (cheap & sleazy) & Richard Egan (wadda hunk)!
The CASTRO THEATRE was packed with an enthusiastic crowd of 1,400! I haven't seen the CASTRO that packed for a long, long time. Folks were all dappered up with men in fedoras & woman in sexy gowns & heels!
It opened with the founder of the festival , Eddie Muller saying, " San Francisco is the perfect setting for the FILM NOIR FESTIVAL...it has envy, back-stabbing, & betrayal... and that's in Mayor Gavin Newsom office."
(If you haven't heard, Mr. Stud Mayor had an affair with his campagin manager's wife a year ago. LIKE WHO AND THE LIVING HELL WOULDN'T WANT TO HAVE AN AFFAIR WITH NEWSOM! duh...anyway, the manager quit the NEWSOM 2007 staff pretty fast. )
The second best quote came from the film noir, 'Wicked Woman' with a sexy Beverly Michaels saying to stud hunk Richard Egan, '''I wanna go to Mexico to get tan. (smile) Tan... but not toooooo tan."
I only remembered those cause I took notes...
The Cirneco dell'Etna is a small breed of dog originally from Sicily. This hound was historically used to hunt rabbits and can work for hours without food or water.The breed also has a keen sense of smell and is primarily built for endurance over harsh terrain such as that of Mount Etna. It is the smallest of the Mediterranean island hunting hounds, the others being the Pharaoh Hounds and Ibizan Hounds.Today they are increasingly kept for the sport of conformation showing and as pets, due to their low coat maintenance and friendly nature, although as an active hound they do need regular exercise. A Cirneco should measure from 43-51 cm (17-20in) and weigh between 10–12 kg (22-26lb). As with other breeds, those from hunting stock can lie outside these ranges.
The Cirneco dell'Etna is a small hound-type dog used in Sicily for rabbit hunting. It is found all over the Italian island and particularly in the area surrounding the active volcano, Mount Etna,where the dogs hunt on terrain formed by volcanic lava. Its presence in Sicily is noteworthy as one of the few ancient breeds that have undergone very little manipulation by man. Instead, the breed has been rigorously selected by nature for its ability to work for hours. The dog we have today is an extremely hardy breed. Affectionate and friendly, it is considered easier to train than some of its sighthound cousins. The Cirneco has been in Sicily for thousands of years. Most authors agree that the origins of the hound-type dog lie among ancient Egyptian prick-eared dogs. Bas-reliefs discovered along the Nile and dated around 4000 B.C. depict what could be the Cirneco today. Most probably, the Phoenicians spread these prick-eared, hound-type dogs as they sailed along their trade routes between Northern Africa and the Mediterranean coasts. Ancient records of hounds with upright ears and a pointed muzzle are found in many countries in that part of the world. The most vivid proof of the presence of the Cirneco dell’Etna in Sicily for at least the past 2500 years is the many coins minted between the 5th and 3rd centuries B.C. depicting exemplars of the breed. In particular, the Cirneco dell’Etna is used on coins minted at Segesta, with about 150 variations. In 400 B.C., Dionysus was said to have built a temple dedicated to the God Adranos on the south-western slope of the volcano, just outside the city of Adrano. Many dogs were bred there and legend claims that a thousand Cirnechi guarded the temple.The Cirneco was rarely seen and little known outside Sicily until 1932. Now Cirnechi have also been exported to many European countries where their elegant conformation has helped make them a success in the show ring and many have become FCI International Show Champions. The dog's affectionate temperament and adaptability make it an excellent family companion.
El cirneco del Etna es una raza de perro oriunda de Sicilia. Este tipo de lebrel de pequeño tamaño forma parte de un conjunto de razas caninas del Mediterráneo cuyo origen se encuentra en Egipto, y entre las que se encuentra el podenco Ibicenco. Se trata de un perro adaptado a terrenos difíciles, apto para la caza de conejos y liebres.Los machos miden entre 46 y 50 cm, y pesan de 10 a 12 kg, y las hembras miden entre 42 y 46 cm, pesando de 8 a 10 kg. La cabeza es alargada y estrecha y el hocico afilado y puntiagudo, con un stop muy poco pronunciado. La trufa es de color marrón claro, y los ojos, pequeños, pueden ser ocre claro, ámbar o grises. Las orejas, erguidas, son triangulares y puntiagudas, y están implantadas altas. El lomo es recto y largo, y el pecho no demasiado amplio, con la musculatura pectoral poco desarrollada, al contrario que las patas, fuertes y con una musculatura bien desarrollada. La cola, implantada baja, es gruesa y de diámetro uniforme. El manto, de color tostado o tostado y blanco, tiene un pelaje corto y espeso en la cabeza, orejas y patas y liso y semilargo en el tronco y la cola.Su nombre puede proceder del de la antigua ciudad de Cirene, donde Aristóteles, en De natura animalium, dice haber visto un perro cuya descripción coincide con la de este.Aunque parece claro que la raza es autóctona de Sicilia, es posible que fuese anterior a la civilización egipcia, y que hubiese sido llevado al norte de África por los fenicios. Esta hipótesis se vería confirmada por la existencia de una estatuilla hallada cerca de Siracusa, datada alrededor del 4000 a.c.Se encuentran representaciones del cirneco en monedas sicilianas del siglo Vl al siglo III a.c., y parece que se le tenía en gran consideración, como demuestra el hecho de que en una de las monedas halladas en la antigua ciudad siciliana de Segesta se le represente junto a una divinidad fenicia con facciones humanas. Desde entonces las características de la raza han permanecido prácticamente inalteradas, gracias en gran medida a los campesinos, que conservaron su pureza criándolo por su utilidad para cazar en las pendientes del Etna, de lava solidificada y difícilmente accesibles.
Der Cirneco dell’ Etna ist eine von der FCI anerkannte italienische Hunderasse, die von der Insel Sizilien stammt (FCI-Gruppe 5, Sektion 7, Standard Nr. 199).Frühere Studien gingen davon aus, dass der Cirneco dell'Etna von Jagdhunden abstammt, die zur Pharaonenzeit im Niltal gezüchtet wurden. Der Cirneco dell'Etna sei dann mit den Phöniziern nach Sizilien gekommen. Neueste Untersuchungen unterstützen allerdings eine andere Theorie: Der Cineco dell'Etna stammt ursprünglich aus Sizilien und lebte an den Abhängen des Ätna. Münzen und Gravuren aus der römischen Epoche belegen, dass Hunde dieses Typs bereits vor Christi Geburt auf Sizilien vorkamen.
Der Cirneco dell'Etna ist mittelgroß (bis zu 50 cm und bis zu 12 kg schwer), quadratisch gebaut, schlank, aber dennoch widerstandsfähig und robust. Das Fell ist kurz, sehr glatt und fest. Dabei ist das Fell auf dem Rumpf und der Rute ungefähr 3 cm lang. Die Fellfarbe ist falbfarben, von intensiv bis verwaschen, wie isabell-sandfarben. Weiße oder gescheckte Exemplare können vorkommen; in der Regel weist der Cirneco dell'Etna jedoch nur geringe weiße Abzeichen auf.Die Ohren sind auffällig groß und stehend typisch wie auch bei den Podencos.Der Cirneco dell'Etna wird zur Jagd auf Wildkaninchen verwendet. Sein Verbreitungsgebiet umfasst vor allem die Region um den Ätna, an dessen Abhängen er die Kaninchen im Gebüsch und Geröll aufstöbert. Er treibt die Kaninchen aus ihren Verstecken hervor, so dass die Jäger zum Schuss kommen können.
Le Cirneco de l'Etna (Cirneco dell’Etna) est un chien originaire de Sicile. La Fédération cynologique internationale l'a répertorié dans le groupe 5, section 7, standard n° 199.
Cirneco de l'Etna.....Chien de type lévrier bien qu'il soit classé dans le groupe 5. Chien adapté aux terrains difficiles qui chasse le lapin sauvage.Chien de nationalité italienne primitif qui descendrait des chiens de l’époque des Pharaons. Mais il pourrait s’agir d’une race autochtone d’origine sicilienne.
O cirneco do Etna (em italiano: Cirneco dell’Etna) é uma raça quase desconhecida fora da Itália, já que permaneceu isolada na Sicília por praticamente 2 000 anos. Em 1939 foi reconhecida como raça. Comum aos cães de raças antigas, estes têm dificuldade de adaptação ao mundo urbano, pois precisam de constante atividade e são difíceis de adestrar, embora sejam vistos como animais muito fiéis. Podendo pesar até 12 kg, tem como peculiaridade as grandes orelhas largas e eretas, o longo pescoço e a cabeça estreita.
Сицилийская борзая или Чирнеко дель Этна — порода собак. Происходит с Сицилии. Изначально выращивалась для охоты на зайца. Классические исследования собачьих пород, распространенных в Средиземноморском регионе, пришли к заключению, что Чирнеко Дель Этна происходят от античных охотничьих собак, выведенных в долине Нила в эпоху фараонов, собак, получивших достигших Сицилии благодаря Финикийцам. Но согласно последним исследованиям получила одобрения теория, согласно которой эта порода имеет непосредственно сицилийское происхождение, зародившись в окрестностях Этны. Монеты и гравюры доказывают, что Чирнеки существовали в этом регионе за много веков до нашей эр Собака примитивного типа, элегантного и утонченного сложения, среднего размера, не громоздкая, сильная и крепкая. По морфологическому сложению — собака удлиненных линий, легкого сложения; квадратного формата; шерсть тонкая.
Охотничья собака, выведенная для охоты на кролика по сложной местности; обладает большим темпераментом, но в то же время мягкая и привязчивая.
Cirneco dell’etna on italialainen koirarotu. Se on vinttikoiran tyyppinen pystykorvainen, alkukantainen ja harvinainen rotu. Cirneco dell’etnan tarkka alkuperä jää hämärän peittoon, mutta se on hyvin vanha rotu ja muuttunut vuosisatojen saatossa vain vähän. Rotu on saanut olla melko rauhassa, ja vasta viime vuosina sen jalostukseen on puututtu.Rotu on nykyisin lähinnä seura- ja harrastekoira. Italiassa sitä käytetään yhä villikaniinien metsästykseen. Cirneco on nopea koira, ja ketteränä se pystyy vaihtamaan suuntaa nopeasti esimerkiksi metsästyksen aikana. Cirneco käyttää metsästäessään kuuloaan, näköään ja hajuaistiaan.Cirneco dell’etna on luonteeltaan temperamenttinen, eloisa, ystävällinen, iloinen ja leikkisä koira. Cirnecon leikkisyys säilyy yleensä vanhoihin päiviin asti. Cirneco on myös hyvin läheisyyttä rakastava koira, ja sen lempipaikka onkin yleensä kainalossa sohvalla tai peiton alla omistajansa vieressä. Cirneco kiintyy voimakkaasti perheeseensä ja tulee yleensä hyvin toimeen ystävällisenä ja lempeänä koirana kaikenikäisten ihmisten kanssa. Miellyttämisenhalua cirnecolla ei ole kovin paljon, joten ilman hyvää motivointikeinoa se ei välttämättä aina tottele ainakaan ensimmäisellä käskyllä. Cirnecolla on kuitenkin miellyttämisenhalua enemmän kuin yleensä vinttikoirilla. Cirneco tarvitsee johdonmukaisen ja määrätietoisen peruskasvatuksen.
Cirneco dell’etna on ikivanha rotu, jonka juuret johtavat 1000-luvulle ennen ajanlaskun alkua. Joidenkin mielestä se polveutuu Egyptin viimeisten dynastioiden faaraoiden koirista ja niistä koirista, joita foinikialaiset kauppiaat toivat Italiaan. Tutkimukset antavat aiheen olettaa, että se olisi Sisilian alkuperäisrotu. Cirneconnäköisiä korkokuvia on löydetty faaraoiden haudoista, mm. Luxorista ja Ben-Hassanista. Sisiliasta on myös löydetty 45 cm korkea luuranko, joka muistuttaa cirnecoa suuresti. Luuranko on paikallistettu vuoteen 1400 eaa. Nykyisin kyseinen luuranko on nähtävissä Pigorini-museossa Roomassa. Myös vanhoista Sisiliasta löytyneistä kolikoista on löydetty cirnecoa esittäviä koiran kuvia.
Il cirneco dell'Etna è un cane appartenente ad una razza molto antica, che ha subito poche manipolazioni nel corso dei secoli.Le origini del cirneco risalgono al 1000 a.C. Si dice che questa razza derivi dai cani dei Faraoni egiziani delle ultime dinastie e da cani importati in Sicilia dai commercianti fenici. Successivi studi hanno indicato che molto probabilmente il Cirneco è una razza autoctona siciliana.Il cirneco dell'Etna appartiene alla classe dei cani da caccia di tipo primitivo; è un animale molto veloce e per questo viene utilizzato soprattutto nella caccia al coniglio selvatico e alla lepre.Si presenta con una figura molto snella, con gambe lunghe, orecchie dritte e con un corpo muscoloso ma nello stesso tempo molto elegante. Ha un fiuto eccezionale ed è agilissimo nel cambiare direzione durante l'inseguimento della preda. Da notare che, sebbene l'aspetto del cirneco ricordi quello dei levrieri, non caccia a vista ma usa l'olfatto, come un cane da cerca; secondo la classificazione della Federazione Cinologica Internazionale (F.C.I.), tutti i cani appartenenti alla razza dei "levrieri" appartengono al 10º gruppo, mentre il cirneco è inserito nel 5º Gruppo, quello delle razze di tipo primitivo.Generalmente raggiunge l'altezza di 46-50 cm al garrese negli esemplari maschi, mentre le femmine misurano dai 42 ai 46. Il peso del maschio si aggira intorno ai 10-12 kg, mentre le femmine raggiungono gli 8-10. La lunghezza del tronco è in media uguale all'altezza al garrese: il cirneco ha dunque una costruzione quadrata. È strutturato da una massa muscolare che comprende l'80% del corpo. Si presenta snello e, se nutrito in modo adeguato, mantiene una linea elegante e slanciata.Cane velocissimo e molto agile, è capace di raggiungere persino i 40/45 km/h nella corsa.I colori del mantello del cirneco dell'Etna vanno dal sabbia dorato al cervo scuro; non necessariamente devono essere presenti macchie bianche, ma possono essercene su tutto il corpo; sebbene molto rari, ne esistono colorati di bianco arancio (come nel setter inglese) e di bianco puro (pur non essendo propriamente albino). Il colore riconosciuto dagli standard di razza è il fulvo più o meno intenso, isabella e sabbia, con lista bianca in fronte, al petto, piedi bianchi, punta della coda bianca e ventre bianco.Dotato di grande intelligenza, è generalmente indipendente e solitario. Generalmente diffidente con gli estranei, si affeziona ad un solo padrone. Si può dire che abbia le sue simpatie e antipatie a pelle: con alcuni individui non socializza e alla loro vista abbaia; con altri inizialmente si mostra aggressivo ma poi socializza e con altri ancora prova un feeling immediato e socializza subito. È un cane che per il padrone darebbe tutto se stesso.Se correttamente socializzato da cucciolo, evidenzia un carattere molto disponibile e gioioso e privo di diffidenze anche verso le persone appena conosciute.Se cresce in un ambiente familiare, dove ha ricevuto tutti gli stimoli nei confronti dell'ambiente esterno, ama essere portato a spasso e incontrare altri cani e persone, anche se sconosciuti. Se lasciato libero, soprattutto in luoghi di campagna, cambia visibilmente espressione; tutti i muscoli si tendono, ama ispezionare l'ambiente circostante e, anche se all'inizio sembra indipendente, in realtà sa sempre dove si trova il suo padrone e puntualmente ritorna sotto la sua attenzione. Prima di liberare un cirneco in un luogo aperto occorre aver rafforzato un rapporto sereno e di fiducia. Il cirneco è un cane primitivo e rispetto ad altri animali domestici, molto spesso è un soggetto che porta rancore se trattato male, non dimentica facilmente uno sgarbo subito, non sopporta di essere rimproverato con eccessiva durezza.La vita media di questo cane è molto elevata, quindici anni circa, ma esistono esemplari che vivono anche venti anni.
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