590 Sentences With "palm leaf" | Random Sentence Generator

Here, he took a photo using his iPhone, while his subject held up a palm leaf.

Pandan, a palm leaf that's popular in Southeast Asian cooking, is entering the American culinary vocabulary.

Or are we going to keep using paddles and palm leaf sails as we always have?

Palm leaf-lined ceilings and natural wooden finishes allow the lodges to blend in with their surroundings.

It'll be sure to add a different flavor to your décor like this Palm Leaf Chandelier, $4,050; chairish.com.

The "Walawichani" was originally only a fan made of a palm leaf, with gold-trimmed rim and gold-enameled rod.

From a palm-leaf motif to a classic cowhide style, these cozy buys are what your apartment has been missing.

While other US states experience changing leaves and a gentle, crisp breeze, Floridians are lucky to see one brown palm leaf.

We all get crowned with braided palm leaf headbands, and J learns how to play a short tune on the ukulele.

The lunch on the beach by Chef William under a palm leaf pergola will make you question every other vacation you've taken.

A few feet away sat the rattan couch (which, naturally, had palm leaf-print cushions) and the glass-topped rattan coffee table.

In 2015, the category 5 cyclone devastated Vanuatu, including South River where palm-leaf thatched huts, cattle and boats were swept away.

The king, therefore, ordered the whisk to be made and included it in the royal regalia along with the original palm-leaf fan.

In Xishuangbanna, in southwestern China, Wanda built a vast "science and technology theater" with a roof shaped like an enormous golden palm leaf.

"If the American empire dares to touch even one palm leaf in our territory, this will turn into a new Vietnam," he said.

The fight was stopped in the tenth-of-twenty-rounds when prodigal trainer Tommy Ryan threw a palm leaf into the ring in surrender.

The Ministry of Agriculture is involved in a variety of programs to combat desertification, including tree planting and building palm leaf fences across dunes.

You could order a $28,000 walnut credenza hand carved with a palm leaf while you sip a champagne-infused drink from the artisan bar.

Fluid organza blouses were matched with straight leather skirts, dresses were off the shoulder and tops and skirts were decorated with palm leaf shapes.

In some places, the grass almost looked fake, and there didn't seem to be a single palm leaf or flowering shrub out of place.

Klay Thompson, with a straw hat on the head, incites a palm-leaf fan as he arrives at the Beijing Capital International Airport in Beijing.

Known as the four species, four types of plants are blessed and used during Sukkot prayers: a citron, a palm leaf, willow branches, and myrtle branches.

Melinda Ress, meanwhile, the operations manager at Hemingways, a Watamu resort, said her facility has begun to replace palm leaf roofs on some structures with recycled plastic roofing.

The variegate objects in the room, the suspended nude torso, the neon palm leaf light all give a sense of treasured goods and uncovered objects brought at a sleepover.

"But this roof leaks," he said, pointing to the palm-leaf thatching overhead; perhaps, he suggested, some of the villagers might volunteer to collect palm fronds to patch it.

Sokunthea, a coffee saleswoman, is at work so it's her daughter Radhe and mother—known simply as Yay, meaning "grandmother"—who busy themselves under the palm leaf shack that afternoon.

Moroccan and Monroe were all decked out — he in a grey blazer, matching shorts, white T-shirt and silver sneakers; and she in a palm-leaf printed dress and glittery sandals.

In her cover story Brinkley bares it all, posing completely nude on the beach, but maintaining some modesty by covering herself up with just one large palm leaf by L'Atelier Rouge.

In the bedroom, a 19th-century bazaar chintz with a classic Parisian palm-leaf pattern reflects the brand's embroidery symbols; a Tracey Emin neon-lit artwork hangs on a nearby wall.

The reality star rocked a white tank top, black choker, a palm leaf and chain print bomber jacket, and her new summer braids for the occasion, which she documented on her Instagram Stories.

His young cousins work the tables under the palm leaf-topped pavilion, offering travelers 0003,000 dong (about $6.50) combos of Vietnamese pancakes and beer, an "awesome duck adventure" and a water buffalo ride.

For summer, she will add a palm leaf print to the table linen collection, and she's considering adapting a rhododendron and flamingo pattern from her summer clothing collection into either place mats or dishes.

In these open-air drinking holes, suntanned men wearing longyi's—the male long-skirts ubiquitous throughout Myanmar—will be sipping toddy under thatched palm leaf roofs, surrounded by the flat, verdant plains of the Irrawaddy delta.

And this time around, her collection is inspiring us to add some fun, printed pieces to our wardrobes, like the Kiki palm leaf-print maxi dress and the Teresa mini dress that's printed with florals and stripes.

While filming my YouTube Red show Foursome, one of my favorite wardrobe items I wore was this Zara palm leaf two-piece — it gives off major tropical vibes, which was a perfect print for a beach setting.

West's wide, freewheeling off-white brushstrokes in "Tjitjiti" (2015), which represent a salt lake in the desert, and Yarinkura's spider webs made from palm leaf, paperbark, and feathers, lack the rigor and technical prowess of many of their cohorts.

In the picture Demi shows off her new skintight Julien Macdonald catsuit with sheer illusion panels in a slightly zig-zag palm leaf print with a deep plunging neckline, black heels and her shoulder-length lob worn down and slightly tousled.

The Rainbow Paper Series is an homage to the memories of the zinc rooftops in South East Asia's low-income housing (Rainbow Paper #04) and the weaving technique of a Malaysian 'ketupat' or a woven palm leaf pouch (Rainbow Paper #03).

Growing up in Queens, her home was filled with Virgencitas and there were crosses in every room — including a wall dotted with palm-leaf crosses, nevermind that she can't remember the last time her family had been to Palm Day services.

On exhibit were a palm-leaf book the size of a sheaf of paint samples, a big ball of raw rubber from a rubber tree (one of Sri Lanka's resources), boxes of Ceylon tea ("We have the best, best tea"), a large stone grinder for spices ("Sri Lankan women were strong, back in the day"), her grandmother's sitar, a replica of a seated Buddha considered to be the fifth-greatest statue in the world, and a statue of the fasting Buddha ("For six years, he ate no food and never opened his eyes") that was made of welded iron.

A palm leaf manuscript in Nandinagari script. Palm leaf manuscripts of 16th century in Odia script. 16th-century Hindu Bhagavata Purana on palm leaf manuscript A palm leaf Hindu text manuscript from Bali, Indonesia, showing how the manuscripts were tied into a book. Palm-leaf manuscripts are manuscripts made out of dried palm leaves.

Kandaswamy is revered by Chidambara Swamigal in 726 verses. The image of Muruga is believed to have been discovered under a palm leaf. There is a palm leaf maintained in the temple, which is believed to have been the original palm leaf. Aruna giri naadhar, a 16th-century saint has glorified the temple in his work in Thiru pugazh.

The college has a massive library including 200-year-old palm leaf manuscripts. The United States Embassy awarded a grant for preservation of these rare palm leaf manuscripts in 2006.Protecting Historic Treasures Accessed 16 September 2008.

Large baskets have bases made with a studier palm leaf called chilib.

The word Ola derives from the Tamil word Ōlai, meaning palm leaf.

Palm leaf manuscripts of Odisha include scriptures, pictures of Devadasi and various mudras of the Kama Sutra. Some of the early discoveries of Odia palm leaf manuscripts include writings like Smaradipika, Ratimanjari, Pancasayaka and Anangaranga in both Odia and Sanskrit. State Museum of Odisha at Bhubaneswar houses 40,000 palm leaf manuscripts.Most of them are written in the Odia script, though the language is Sanskrit.

Palm leaf pattachitra which is in Oriya language known as Tala Pattachitra drawn on palm leaf. First of all palm leaves are left for becoming hard after being taken from the tree. Then these are sewn together to form like a canvas. The images are traced by using black or white ink to fill grooves etched on rows of equal-sized panels of palm leaf that are sewn together.

Devimahatmya Sanskrit manuscript Pechas trace their history and unique shape back to the palm leaf manuscripts of India BuddhaMind.info, "Art and Culture -- Scriptures" where palmyra and talipot palm leaves were used in the creation of texts as early as the 500 BCE. "Digital Enhancement of Palm Leaf Manuscript Images Using Normalization Techniques", pg. 2 The earliest existing palm leaf manuscripts date from 200 C.E. and were in continuous use until the 19th century.

In 1907, a Japanese Buddhist monk named donated 5,700 volumes of Buddhist scriptures and 32 palm leaf manuscripts to the temple. During the Cultural Revolution, the Red Guards had attacked the temple. 5,700 volumes of Buddhist scriptures and 32 palm leaf manuscripts were either removed, damaged or destroyed.

A page of the Jaiminiya Aranyaka Gana found embedded in the Samaveda palm leaf manuscript (Sanskrit, Grantha script).

The temple houses 20 slices of the palm leaf manuscript, which were brought from ancient India by Xuanzang.

Goddess Saraswati image dated 132 AD excavated from Kankali tila depicts her holding a manuscript in her left hand represented as a bound and tied palm leaf or birch bark manuscript. In India a bounded manuscript made of birch bark or palm leaf existed side by side since antiquity. The text in palm leaf manuscripts was inscribed with a knife pen on rectangular cut and cured palm leaf sheets; colourings were then applied to the surface and wiped off, leaving the ink in the incised grooves. Each sheet typically had a hole through which a string could pass, and with these the sheets were tied together with a string to bind like a book.

The library holds the private collections of H. C. P. Bell, Hugh Nevill, and the palm-leaf manuscript collection of Dr. W. A. de Silva. Sir Solomon Dias Bandaranike donated Henry Arthur Blake’s collection of palm-leaf manuscripts. A collection of Sinhala periodicals and newspapers was acquired from Ven. Kalukodayawa Pannasekera Maha Thero.

The famous Bengali linguist Haraprasad Shastri discovered the palm leaf Charyapada manuscript in the Nepal Royal Court Library in 1907.

Many lines found in the palm leaf versions are omitted throughout all editions making the relationships between them extremely complex.

Charles Borromeo, recently canonized, at the left was known for his work among the pestilent of Milan. Beside him standing is St Proculus of Bologna, a martyred Roman soldier, holding a sword and palm leaf (symbol of Martyrdom). Across the canvas, the armored St Florian holds a halberd and palm leaf. Kneeling below are: St Petronius with a bishop's mitre at his feet; St Francis in a cassock, and to the right are two Jesuit saints, Francis Xavier with the palm leaf pointing to him, and the founder of the order St Ignatius of Loyola.

A monk holding bundles of Sang Sinxay palm-leaf manuscripts while pointing to a painting of Sinxay. Up to the early 20th century, most works of literature in Laos were preserved through continuous copying in the form of palm-leaf manuscripts, traditionally stored in wooden caskets and kept in the libraries of Buddhist monasteries. This was the method of transmission also for Sang Sinxay. The Digital Library of Lao Manuscripts hosts 94 digitized palm leaf manuscripts whose title includes the word Sinsai (spelling used by the Digital Library of Lao Manuscripts).

He also discovered an old palm-leaf manuscript of Skanda Purana in a Kathmandu library in Nepal, written in Gupta script.

The Ceylon Collection and the Rare Collection contains large number of important documents and books including a large palm-leaf manuscript collection.

Recent work has also been done on other more fragmentary materials surviving in Sanskrit, Tibetan and Gandhari collections. Burmese-Pali Palm- leaf manuscript.

16th-century Christian prayers in Tamil, on palm leaf manuscripts In 1997 The United Nations Educational Scientific and Cultural Organisation (UNESCO) recognised the Tamil Medical Manuscript Collection as part of the Memory of the World Register. A very good example of usage of palm leaf manuscripts to store the history is a Tamil grammar book named Tolkāppiyam which was written around 3rd century BCE. A global digitalization project led by the Tamil Heritage Foundation collects, preserves, digitizes and makes ancient palm-leaf manuscript documents available to users via the internet.Interview: Digitalizing heritage for the coming generation.

They wrote their own rules and regulations and the same has been imprinted in dry palm-leaf as practised in those days. These palm-leaves are safeguarded to date. (Please refer to the images of these palm-leaves). As mentioned in this palm-leaf, initially they settled in the following villages: Uruthikottai, Thittukottai, Avarangudi, Karungulam, Panakkarai, Sarugani (Sarakanei), Eriyur and Surakudi.

Quite early, before the more recent discoveries, Frederick Ahl made the provocative suggestion concerning the "Phoenician" or "palm-leaf" (phoinix) letters: "Cadmus did bring writing to Thebes, but this writing was not the Phoenician alphabet, but Linear B".Ahl, Frederick M. "Cadmus and the Palm-Leaf Tablets", The American Journal of Philology, 88.2 (April 1967, pp. 188–194) p. 188.

The text in palm leaf manuscripts was inscribed with a knife pen on rectangular cut and cured palm leaf sheets; colourings were then applied to the surface and wiped off, leaving the ink in the incised grooves. Each sheet typically had a hole through which a string could pass, and with these the sheets were tied together with a string to bind like a book. A palm leaf text thus created would typically last between a few decades and about 600 years before it decayed due to dampness, insect activity, mold and fragility. Thus the document had to be copied onto new sets of dried palm leaves. The oldest surviving palm leaf Indian manuscripts have been found in colder, drier climates such as in parts of Nepal, Tibet and central Asia, the source of 1st- millennium CE manuscripts.

Bengal Folio Painting, early 12th century. Under the patronage of Pala Dynasty miniature painting was introduced in India by painting on buddhist palm leaf manuscripts. One of the earliest surviving examples of Buddhist illustrated palm leaf manuscripts is Aṣṭasāhasrikā Prajñāpāramitā dated to 985 AD preserved in the University of Cambridge library. The art of Pala illuminated manuscripts developed in Buddhist centers of Bihar and Bengal.

Differences in the design are basically dependent on the financial means of a family and the materials available. Houses of simple farmers generally have walls made of palm leaf matting, the preparation of which is labour-intensive but does not rely on imported materials. The palm leaf matting is fixed directly to the structural framework. Fine bamboo struts are often used to anchor the matting.

Dance garb for women includes long, wide skirts and blouses in various bright colors adorned with ribbons and with the blouses embroidered with flowers. Accessories include rebozos, sandals and palm-leaf hats. The men wear white pants and shirts with sandals and palm-leaf hats. Most of the dances have themes relating to flirting and falling in love. A dance called the “Kirio” is performed at weddings.

J P Das followed up this book with two other books on the pictorial arts of Orissa: Chitra-Pothi: Illustrated Palm-leaf Manuscripts from Orissa ( Arnold-Heinemann, New Delhi and Lotus Press, London, 1985) and Palm-leaf Miniatures: The Art of Raghunath Prusty of Orissa (Abhinav Publications, New Delhi,1991). The first of these books is about the art of illuminating kavya texts from medieval Odia literature on palm-leaves. The second book, written in collaboration with Prof. Joanna Williams of the University of Berkeley, California, is about one such palm-leaf artist, Raghunath Prusty who lived in the second half of the nineteenth century.

The manuscript consists of 47 leaves of lontar palm leaf manuscript measuring ; each leaf contains four lines, written in Old Sundanese script in archaic Sundanese language.

On either side of the entablature, a tripod supports a vase with a gadroon top and palm leaf décor, its handles draped with a swag of leaves.

They are inscribed on both faces, with 70 lines of text to each face, three letters to an inch (2.54 cm). Some of the original stone slabs were destroyed by the Portuguese in the early 17th century and Konbaung forces in 1757. Several carefully preserved palm-leaf manuscripts survived. Taw Sein Ko translated the inscriptions from the palm- leaf manuscripts into English and Pali written in Latin script.

The bearded king, seated in the centre of the sculpture, is stripped of all royal symbols. His sword lies on the ground in front of him. Instead of a weapon he holds a palm-leaf manuscript, the original medium for transcribing sacred texts in India. Beside the king are two attendants: one sits reading a palm-leaf manuscript; the other stands with his hands joined together in a demonstration of reverence.

Zabur was a writing system in ancient Yemen along with Musnad. The difference between the two is that Musnad documented historical events, meanwhile Zabur writings were used for religious scripts or to record daily transactions among ancient Yemenis. Zabur writings could be found in palimpsest form written on papyri or palm- leaf stalks.Jacques Ryckmans, Inscribed Old South Arabian sticks and palm-leaf stalks: An introduction and a paleographical approach, p. 127S.

There is also another set of astrologers claiming that the content written in the palm leaf is conversation between Shiva and Parvathi. This is called "Shiva nadi jyotisiyam".

Rajupalepu Venkata Seshagiri Rao was the last secretary of the library under the committee. K.V.D. Mallikarjuna Rao is the president. Secretary R.V.Seshagiri Rao displaying the palm leaf manuscripts.

8th or 9th century CE, in the Lakshmi Tantra. In Indian sculpture, a Birch bark manuscript is easily identified by the droop. A palm leaf manuscript is stiff.

Retrieved 3 September 2016. The memorial is surmounted by a bronze allegorical figure of "winged victory" holding a palm leaf on a globe atop an obelisk of Portland stone.

Bangalir Itihas: Adiparba, Dey's Publishing, Calcutta, , p.583 A palm- leaf manuscript of the Ramacharitam discovered by Haraprasad Shastri is preserved in the museum of the Asiatic Society, Kolkata.

Date Palm Leaf Pati, () is a traditional handmade furniture and house decoration. It was part of the cultural heritage of the village of Bengal, but fell out of use.

Behind the Beanless Brick Hall is the Xingyuan Hall () housing three national treasures: the Wanli Golden Seal (), tooth relic of the Buddha () and palm leaf manuscript (). The Wanli Golden Seal was cast in 1600 and presented by Empress Cixiaoxian. According to the Annals of Mount Emei (), the palm leaf manuscript was presented by the King of Myanmar in the mid-16th century, namely the Jiajing period (1522-1566) of the Ming dynasty (1368-1644).

Manuscripts dated from the 14th to 15th century during the Majapahit period. Some were found even earlier, like the Arjunawiwaha, the Smaradahana, the Nagarakretagama and the Kakawin Sutasoma, which were discovered on the neighboring islands of Bali and Lombok. This suggested that the tradition of preserving, copying and rewriting palm-leaf manuscripts continued for centuries. Other palm-leaf manuscripts include Sundanese language works: the Carita Parahyangan, the Sanghyang Siksakandang Karesian and the Bujangga Manik.

The oldest known 1st-millennium palm-leaf manuscripts of this text mention many major Hindu pilgrimage sites, but do not describe Kailash- Manasarovar. The later versions do, particularly in Manasakhanda.

It is wrapped up in a young mangrove fan palm leaf () with long-tails to hold before tossing them to a Buddha image, after which monks can carry them away.

Sithu Thaw Kaung () is a Burmese university librarian, historian and leading authority in Asian library studies. He specializes in the preservation and archival of traditional documents, including palm leaf manuscripts.

Hemachandrayacharya Jain Gyan Mandir is an ancient library built by Hemachandra. The collection includes a number of ancient palm-leaf manuscripts. The temple also houses a paper manuscript of Parshvanathacaritra.

The municipality’s arms might be described thus: Argent a cross gules surmounted by an inescutcheon sable charged with a palm leaf bendwise slipped and in sinister chief three stones Or.

Kathmandu: Nepal Bhasa Academy. . Pages 19–20. Inscriptions in Nepal Bhasa emerged from the 12th century, the palm-leaf manuscript from Uku Bahah being the first example. Pages 15–25.

The archives, in Kulambhulu, have a collection of some 6,000 loose- leaf handwritten books and 1,000 palm-leaf manuscripts (mostly in Sanskrit or Nepal Bhasa) and a manuscript dated to 1464.

The script is mainly used today for copying lontar or palm leaf manuscripts containing religious texts.Fox, Richard (2013). Rival Styles of Writing, Rival Styles of Practical Reasoning. Heidelberg: Institut für Ehtnologie.

The leaves of the rontal tree have always been used for many purposes, such as for the making of plaited mats, palm sugar wrappers, water scoops, ornaments, ritual tools, and writing material. Today, the art of writing in rontal still survives in Bali, performed by Balinese Brahmin as a sacred duty to rewrite Hindu texts. Balinese palm-leaf manuscript of Kakawin Arjunawiwāha. Many old manuscripts dated from ancient Java, Indonesia, were written on rontal palm-leaf manuscripts.

One of the Sinxay palm-leaf manuscripts was discovered in the Thai National Library in Bangkok by Mahasila Viravong, a Buddhist and Pali scholar who worked there. Viravong had fled Laos when, after the end of World War II, the French tried to regain control of Laos. He transliterated the palm-leaf manuscript into Lao, and after returning to Laos he published the first edition of Sang Sinxay in 1949. The second edition was published in 1951.

Ketupat (in Indonesian and Malay), kupat (in Javanese and Sundanese) or tipat (in Balinese) is a type of dumpling made from rice packed inside a diamond- shaped container of woven palm leaf pouch, originating in Indonesia. It is commonly found in Indonesia, Brunei, Malaysia, and Singapore. It is commonly described as "packed rice", although there are other types of similar packed rice such as lontong and bakchang. Ketupat is cut open and its skin (woven palm leaf) removed.

The royal chronicles of Myanmar ( ; also known as Burmese chronicles) are detailed and continuous chronicles of the monarchy of Myanmar (Burma). The chronicles were written on different media such as parabaik paper, palm leaf, and stone; they were composed in different literary styles such as prose, verse, and chronograms. Palm-leaf manuscripts written in prose are those that are commonly referred to as the chronicles. Other royal records include administrative treatises and precedents, legal treatises and precedents, and censuses.

The motto, "Palmam Qui Meruit Ferat", means in English, "Let he who earns the palm bear it". The palm is symbolic of the honor-laden palm leaf given during antiquity in Greece.

Sinhala on an ola-leaf Ola leaf is a palm leaf used for writing in traditional palm-leaf manuscripts and in fortunetelling (horoscopes) in Southern India and Sri Lanka. The leaves are from the talipot tree, a type of palm, and fortunes are written on them and read by fortune tellers. It is believed that three thousand years ago the seven rishis, sages, wrote everyone's fortunes on the leaves. The National Library of Sri Lanka holds an ola-leaf manuscript collection.

Despite Myanmar's possession of large amounts of historical material, many of the records have not been properly maintained, or used for research. The National Library of Myanmar holds 10,000 bundles of palm-leaf manuscripts, which have been collected from private donations and monasteries. Many more rolls of palm-leaf manuscripts remain uncollected, and are moldering in monasteries across the country without proper care as well as under attack by unscrupulous treasure hunters. Efforts to digitise the manuscripts have not materialised.

The lintel of the gigantic temple door has an eagle with spread wings carved on it. This eagle is similar to the one carved on the lintel of the temple of Bacchus in Baalbeck. However, the Niha carving is slightly different, because the eagle holds a floral crown in one of its talons and a palm leaf in the other. To the right side of the lintel, a carved relief represents a winged naked boy holding a palm leaf in his left hand.

The municipality's arms might be described thus: A pale paly bendy argent and azure between gules a palm leaf palewise Or and sable a lion rampant of the fourth armed and langued of the third.

Māyā miraculously giving birth to Siddhārtha. Sanskrit, palm-leaf manuscript. Nālandā, Bihar, India. Pāla period In the earliest Buddhist texts, the nikāyas and āgamas, the Buddha is not depicted as possessing omniscience (sabbaññu)Anålayo (2006).

They manufactured animal traps and silk thread, and grew and canned fruits and vegetables. Smaller industries included the manufacture of leather travel bags and palm-leaf hats. Their most successful trade, however, was that of silverware.

Kumar, D. U., Sreekumar, G. V., Athvankar, U. A. (2009). Traditional writing system in Southern India — Palm leaf manuscripts. Design Thoughts, 7, 2-7. Details can be found in videos listed in the external links section.

The tradition of Swara as numeration in page numbering in Ola had been commonly used for Buddhist manuscripts. The authors had the opportunity of examining several Ola palm leaf books which are in the Colombo Museum and the catalogues of Hugh Neville collection in the London Museum. Having investigated paging of Ola leaves, the majority of palm leaf manuscripts which are in the museum had Sinhala consonants with ‘swara’ (ස්වර) (combinations of sounds) for numbering. The number of combinations which can be made out of consonants is 544 and once the first 544 finishes, paging begins with the second cycle of 544 with the word ‘dwi:’ (ද්වී) or second in English. If the second cycle does not end the palm leaf book, it goes into third cycle of 544 which begins with the word ‘three’ (ත්රීp) or Three in English.

And it is said that leaf released by Sambanthar reached Thiruvedagam (thiru=yadu=agam), while the palm leaf released by Jains reached this village and be called thirupasethy (thiru+pa+sethy) later to be known as Thirupachetty.

The phrase canang sari is derived from the Balinese words sari (essence) and canang (a small palm-leaf basket as the tray). Canang itself consists of two syllables from the Kawi language: ca (beautiful) and nang (purpose).

Batticaloa Museum is a small museum, which is located in inside of Batticaloa Fort, Batticaloa. It was founded in 1999. The museum has rare stuff such as Palm-leaf manuscripts, British era government items, tools and utensils.

The Silappathikaram legend has been a part of the Tamil oral tradition. The palm-leaf manuscripts of the original epic poem, along with those of the Sangam literature, were rediscovered in monasteries in the second half of the 19th century by UV Swaminatha Aiyar – a pundit and Tamil scholar. After being preserved and copied in temples and monasteries in the form of palm-leaf manuscripts, Aiyar published its first partial edition on paper in 1872, the full edition in 1892. Since then the epic poem has been translated into many languages including English.

U. V. Swaminatha Iyer (1855-1942 CE), a Shaiva Hindu and Tamil scholar, rediscovered the palm- leaf manuscripts of the original epic poem, along with those of the Sangam literature, in Hindu monasteries near Kumbhakonam. These manuscripts were preserved and copied in temples and monasteries over the centuries, as palm- leaf manuscripts degrade in the tropical climate. This rediscovery in the second half of the 19th-century and the consequent publication brought Cilappatikaram to readers and scholars outside the temples. This helped trigger an interest in ancient Tamil literature.

It is also said that one family close to the temple became so devoted to the Devi that she was pleased with their bhakthi and from then on, the eldest member of this family - Vazhappilly - became the guard of Ammathiruvadi and wherever she goes, she will be accompanied by this member. This continues even now. Since she came to Urakam on an umbrella made of palm leaf, whenever Ammathiruvadi's idol is carried out, it will be accompanied by a person carrying an umbrella made of palm leaf. Festivals : Ammathiruvadi Temple conducts five famous festivals annually.

As per Hindu legend, Jainism was the most prominent religion in the region. Sambandar challenged the Jainist scholars to compete against him. As per the rules of the competition, the scholars had to write their verses in palm leaf, float them in the river and the winner is decided when the leaf floated, while the lower work sunk. Sambandar's verses on a palm leaf (Edu) is said to have gone against the current of Vaigai and settled here, as opposed to the leaf floated by the once dominant Jains here, hence the name Tiruvedakam.

U. V. Swaminatha Iyer (1855–1942 CE) resurrected the first three epics from neglect and wanton destruction of centuries.Lal 2001, pp. 4255–4256 He reprinted the literature present in the palm leaf form to paper books.M.S. 1994, p.

Corypha lecomtei is a species of plant in the family Arecaceae. It is only growing in Thailand, Cambodia and Vietnam. It is threatened by habitat loss. Corypha lecomtei is one of the species used to make palm-leaf manuscripts.

The use of samut khoi in Thailand dates to the Sukhothai period. They were usually used for secular texts including royal chronicles, legal documents and works of literature, while palm-leaf manuscripts were more commonly used for religious texts.

He is credited with finding and publishing original palm leaf manuscripts. He also attempted to reform Hindu Shaivism and customary practices in Sri Lanka, such as by showing Shaiva Agamas (scriptures) prohibit animal sacrifice and violence of any form.

In the matrilineal system, women were free to divorce their husbands if they were not having a sound relationship. The 'ozhimuris' or small palm-leaf pieces recording divorces of couples still stand testimony to the freedom, which women enjoyed those days.

Advance (MSO-510) earned five battle stars during the Vietnam War. She also was awarded the Vietnam Cross of Gallantry with Palm Leaf (unit commendation) for her work in locating a sunken U.S. drone aircraft off the coast of DaNang.

Deccan Chronicle 8 September 2017 The family has sought the government's help to preserve the artefacts in their private collection. This collection include palm leaf manuscripts, swords, shields and other valuables."Zamorin’s family seeks govt. help to preserve rare artefacts".

He hurried home to see his son. He was not in the locked room. His wife gave him a small box the son had given before he disappeared. In it was a palm-leaf manuscript and a needle without an eyelet.

Though the official picture of Magdalene of Nagasaki shows her wearing an Augustinian habit while holding a palm leaf in her hands and carrying a bag through her elbow, another depiction of her is used by the Dominicans for their own devotion. Instead of the black habit, she is shown wearing a kimono while holding a cross in her hands. One sculpture of her shows that she wears a veil with a crown or halo on her head. More depictions show the differences of her picture such as holding a palm leaf and rosary in separate hands.

Dr. P.G. Halakatti came across few bundles of Vachanas written in the palm leaf when he visited Sri Shivalingappa Manchale. There he had the opportunity to see palm leaf manuscripts of ‘Shatsthala Thilaka’ and ‘Prabhudeva Vachana’ and he was deeply influenced by them and dedicated his life to the revival of Vachana sahitya. He started ‘Hithachinthaka (ಹಿತಚಿಂತಕ)’ printing press to publish the collected manuscripts. In order to promote Vachana sahitya he started ‘Shivanubhava (ಶಿವಾನುಭವ)’ Kannada newspaper and ‘Shivanubhava Granthamale (ಶಿವಾನುಭವ ಗ್ರಂಥಮಾಲೆ)’. In 1927, Dr. P. G. Halakatti started a weekly called ‘Navakarnataka (ನವಕರ್ನಾಟಕ)’ which published political, social, educational and employment related articles.

In the Middle Ages, a palmer ( or ) was a Christian pilgrim, normally from Western Europe, who had visited the holy places in Palestine and who, as a token of his visits to the Holy Land, brought back a palm leaf or a palm leaf folded into a cross. Palmers were often highly regarded as well-natured holy men because of their devotion to Christ along the pilgrimage. The word is frequently used as synonymous with "pilgrim". One of the most prominent literary characters to have been a palmer was Wilfred of Ivanhoe, the title character of the book by Sir Walter Scott.

Chamunda Tila pillar capital. The Chamunda Tila pillar capital, also found in Mathura, may be another example of the Vrishni cult in the area of Mathura, this time using the Vrishni lanchana symbols around a central figure. This pilar capital uses five symbols on both sides: a lion, a palm leaf, a makara, an adorned woman, and Yaksha in central position, with a probable top symbol missing. The Tāladdhvaja (palm leaf column) is known to symbolize Samkarsana, the Garuḍadhvaja (garuda column) symbolizes Vāsudeva, the Makaradhvaja (makara crocodile column) symbolizes Pradyumna, and the Ṛṣyadhvaja (white antilope column) corresponds to Aniruddha.

It houses 500,000 books and magazines including some rare Palm- leaf manuscripts. This library is the apex of the state's library system."Public Library Services in India: Systems and Deficiencies", R. Bhattacharjee, International Federation of Library Associations and Institutions, 19 September 2002.

Devi Māhātmya on palm-leaf, Bihar or Nepal. Sanskrit literature refers to texts composed in Sanskrit language since the 2nd-millennium BCE. Many of the prominent texts are associated with Indian religions, i.e., Hinduism, Buddhism, and Jainism, and were composed in ancient India.

The municipality's arms might be described thus: Argent a cross gules, in dexter chief a gridiron of the same surmounted by a palm leaf bendwise sinister vert, and in sinister base two keys in saltire, the wards to chief and turned outwards, azure.

38-9 In modern times, the temple is maintained and administered by Thiruvaduthurai Adheenam, a South Indian monastic institution. A Saiva Siddantha library inside the temple maintains palm leaf manuscripts and Saiva literature. The temple is one of the most visited temples in the district.

Four volumes of a catalogue describing in detail the contents of 4,000 texts transmitted in 475 of the palm-leaf bundles were published in 1986, 1987, 1990 and 2002. Cataloguing has continued using flatbed scanning and digital photography technology in conjunction with a computerized database.

Some are written on palm-leaf manuscript. The book includes a 1,100-year-old copy of the Sushruta Samhita, an ancient Sanskrit text on medicine listed in UNESCO's international Memory of the World Register. Beside books, the library also has paintings and other antique artifacts.

The earliest instance is a manuscript entitled Lankavatara Sutra dated Nepal Era 28 (908 AD). Another early specimen is a palm-leaf manuscript of a Buddhist text the Prajnaparamita, dated Nepal Era 40 (920 AD).Shrestha, Rebati Ramanananda (2001). Newah. Lalitpur: Sahityaya Mulukha. Page 86.

Cucurucho is a local delicacy of the city of Baracoa in eastern Cuba. Wrapped in a cone-shaped palm leaf (hence the name: cucurucho - Spanish for cone or cornet), it is a mix of coconut, sugar and other ingredients such as orange, guava and pineapple.

Santa Bibiana façade Santa Bibiana is a small Baroque style, Roman Catholic church in Rome devoted to Saint Bibiana. The church façade was designed and built by Gian Lorenzo Bernini, who also produced a sculpture of the saint holding the palm leaf of martyrs.

Date Palm Leaf Pati is typically used in Bangladesh and West Bengal in rooms for sitting and sleeping. It is used for sun drying produce. It is used for religious purposes such as Hindu wedding ceremonies. It can function as a prayer rug, Jainamaz, for Muslims.

"Sausau" is the mallet is used for striking the combs. It is almost two feet in length and made from the central rib of a coconut palm leaf. "Tuluma" is the pot used for holding the tattooing combs. Ipulama is the cup used for holding the dye.

In Nauru culture the native dress of both sexes consists of a , a bushy skirt composed of thin strips of pandanus palm-leaf that can be both short, knee- and foot-long. In Tonga, the grass skirt was known as a and was worn in dance performances.

The black-cheeked gnateater is monogamous and territorial, the average size for a territory measured at 2.94 hectares. Breeding takes place over three months and the platform-like nest is constructed on branches or a palm leaf near the ground. A clutch of two eggs is laid.

During this period, the Burmese script began employing cursive-style circular letters typically used in palm-leaf manuscripts, as opposed to the traditional square block-form letters used in earlier periods. The orthographic conventions used in written Burmese today can largely be traced back to Middle Burmese.

The Oriental Research Institute was established as the Mysore Oriental Library in 1891. It housed thousands of Sanskrit palm-leaf manuscripts. As librarian, Shamasastry examined these fragile manuscripts daily to determine and catalogue their contents. In 1905, Shamasastry discovered the Arthashastra among a heap of manuscripts.

He is the God of Healing. When pronouncing in Tamil, it sounds like "vaideeswaran". It is one of the nine Navagraha (nine planets) temples and is associated with the planet Mars (Angaraka). The village is also known for palm leaf astrology called Naadi astrology in Tamil.

The jelo 'penat is a dugout-boat with a keel. Another type is a bigger boat called kota'. They have a dry palm leaf atap (roofing) and are able to seat a family on board. In Malay language, this type of boat is called sampan kotak.

His major works were before introduction of printing press in Odisha. So all of his works are found in the form of Palm leaf manuscript. He has experimented with different forms of and styles of writing. He wrote Chatura Binoda (English translation "Four Tales of amusement" ) around 1770.

Homaledra sabalella, the palm leaf skeletonizer moth, is a moth in the family Pterolonchidae.Moth Photographers Group at Mississippi State University It is found in North America, where it has been recorded from Alabama, Florida, Mississippi, South Carolina and Texas. It is also present in Puerto Rico, Hispaniola and Cuba.

Haraprasad Shastri and Cecil Bendall, in about 1898, discovered an old palm-leaf manuscript of Skanda Purana in a Kathmandu library in Nepal, written in Gupta script. They dated the manuscript to 8th century CE, on paleographic grounds. This suggests that the original text existed before this time. R. Adriaensen, H.Bakker, and H. Isaacson dated the oldest surviving palm-leaf manuscript of Skanda Purana to 810 CE, but Richard Mann adds that earlier versions of the text likely existed in the 8th century CE. Hans Bakker states that the text specifies holy places and details about the 4th and 5th-century Citraratha of Andhra Pradesh, and thus may have an earlier origin.

Some species feed mainly on seeds while others are largely insectivorous. Fodies build a dome-shaped nest of grass and other plant material. It has a side-opening and it is suspended from a branch or palm leaf. The genus was introduced by the German naturalist Ludwig Reichenbach in 1850.

3 October 2007. The group had established camp on the banks of the Las Piedras river near the Peruvian and Brazilian border. Scientists believe that the tribe prefers to construct palm-leaf huts on riverbanks during the dry season for fishing. During the wet season, they retreat to the rain forest.

Sirionó traditionally were semi-nomadic and fished, hunted, gathered wild plants, and farmed. They cultivated maize, sweet potatoes, and sweet cassava. They brewed beer from maize. Traditional Sirionó houses were often only temporary structures with wooden supports and palm leaf roofs that could house up to 120 people at a time.

The instrument is used in the pinpeat orchestra, where it is the only wind instrument. The set of quadruple reeds are made of palm leaf. The bore of the instrument is not evenly bored, but "slightly conical."Katherine Brisbane, Ravi Chaturvedi, Ramendu Majumdar, Chua Soo Pong, and Minoru Tanokura; eds. (2005).

In 1997, Chopard opened a boutique in Cannes. Caroline Scheufele wanted to link the boutique’s opening to the festival. So she headed to Paris to meet Pierre Viot, Director of the Cannes Film Festival. The Palme d’Or used to consist of a gold plated palm leaf resting on a Plexiglas pyramid.

He received more than 22 awards from 5 countries, including the British Distinguished Flying Cross, the American Distinguished Flying Cross 9 times, the Air Medal 21 times, the Purple Heart, the Belgian Order of Leopold with Silver palm Leaf and the French Legion of Honour in the grade of Chevalier (Knight).

University of Peradeniya library contains a legal deposit collection of 300,000 items, special collection of 15,000+ items acquired from various individuals, palm-leaf manuscript collection of approximately 5,000 (second largest in Sri Lanka) and a microfilm collection of 17,000. Furthermore, it owns the largest historical map collection in Sri Lanka.

It forages on the ground, mainly feeding on adults and larvae of beetles, spiders, and fruits. Breeding has been recorded from August to April. The species is monogamous. The nest is built at the base of a palm leaf, in a crevice in a tree trunk, and sometimes in other positions.

Two different versions of the anthology exist. The manuscripts were lost in Bengal during the Islamic period. Late in the 19th century, a palm leaf manuscript was located in Ngor monastery in Tibet. This is now considered to be the first edition, compiled in the later years of the 1090s.

Maitreya Bodhisattva in Tusita. Palm-leaf manuscript. Nalanda, Bihar, India Tushita or Tusita (Sanskrit: Tuṣita) (meaning "contented" or "joyous") is the fourth of the six deva or heavenly realms of Kamadhatu in Buddhist tradition. It is located between the "Yāmā deva" realm and the "Nirmanarati deva" realm in Buddhist cosmology.

The blocks of the outer architrave bore this Greek inscription: :ΗΛΙΑΔΕΣ ΖΕΥΣ ΦΑΕΔΩΝ ΑΦΡΟΔΙΤΗ :Heliades Zeus Phaedon Aphrodite There could have been fragments of small- scale palm leaf capital with fluted Doric drum fragments. These parts could have decorated the scheme of the interior. The ceiling was embellished with large coffers.

He travelled from place to place in search of palm leaf manuscripts so as to edit and publish them. From 1924 to 1927, Iyer was the Principal of the Meenakshi Tamil College in Annamalai University, Chidambaram. On health grounds, he resigned the post, came to Madras and continued his research.

As of 2013 the library is having approximately 90,000 books, including 60000 of Telugu, 20,974 of English, 1,011 of Hindi, 302 Urdu books, 1687 other books, 121 palm leaf manuscripts and 20 unpublished manuscripts. After the Gowthami Grandhalayam in Andhra Pradesh, the biggest in the region is Saraswata Niketanam Library.

He had never seen anything like these palm leaves before. Here was a book that would revolutionise the knowledge of India's great past. This palm leaf manuscript is preserved in the library, now named Oriental Research Institute. The pages of the book are filled with 1500-year-old Grantha script.

Mulgirigala Archaeological Museum is a site museum located at Mulkirigala, Sri Lanka. It was maintained by Department of Archaeology of Sri Lanka. The museum is used to exhibit archaeological objects found in Mulkirigala and surrounding area. It contains collection of rare stuff such as Palm-leaf manuscripts, tools, old reports and paintings.

As of 2019 EAP had funded over 400 projects. Some of these have received media coverage, including projects on manuscripts containing magical texts from Djenne, Mali, and the Islamic libraries of Timbuktu, Mali, which are under threat of destruction by war, collections of palm-leaf manuscripts from Sri Lanka, and archives from Brazil.

Palm leaf manuscript of Tolkappiyam Much of Tamil grammar is extensively described in the oldest available grammar book for Tamil, the Tolkāppiyam (dated between 1000 BC and 500 AD). Modern Tamil writing is largely based on the 13th century grammar ' which restated and clarified the rules of the Tolkāppiyam, with some modifications.

Nāmakaraṇa () – the naming ceremony took place 100 days after the birth of a prince or princess. Food was also offered for the dignitaries and entertainers in attendance. The infant's name was inscribed on a gold plate or on palm leaf. The night before the ceremony, a pwe was held for the attendees.

The National Archives houses historically significant documents and collections, including parabaik and palm leaf manuscripts, colonial-era government publications, the Panglong Agreement, the Aung San-Attlee Agreement, the Nu-Attlee Agreement, and the Burmese Declaration of Independence. These records span from the last two kings of the Konbaung dynasty to the present-day.

The down and feather nest is glued to the underside of a palm leaf with saliva, which is also used to secure the usually two eggs. This is a fast flying bird of open country, which is strongly associated with oil palms but is also found in wooded savannah, thornbush and cultivated land.

The place is called by other names like Swetaranyam, Adi Chidambaram and Nava Ntirya Stala. Indiran, Airavatan, Budha, Sooriyan and Chandiran are said to have worshipped Swetharanyeswarar here. As per another legend, Achyutha Kalappalar, a local chieftain was childless. His guru Sivacharya analyzed his horoscope and read out an ancient palm leaf manuscript.

When dancing during a festival, the performers are dressed in their costumes, and hold in each hand a dried palm leaf called palaspas. The music of the andardi is composed of one part of twelve measures, played or sung continuously throughout the dance. Drum or gongs accompanies the music and the song.

Doré completed a statue of Saint Joseph for the Plougonven parish church, the Église Saint-Yves. It can be seen in the north part of the nave. The statue had originally been in the Kerloaguen chapel. The saint holds a palm leaf in one hand and a closed book in the other.

First known edition of the Kural, published in Tamil, in 1812. The Thirukkural remained largely unknown outside India for over a millennium. In addition to palm-leaf manuscripts, it had been passed on as word of mouth from parents to their children and from preceptors to their students for generations within the Tamil-speaking regions of South India. According to Sanjeevi, the first translation of the work appeared in Malayalam (Kerala) in 1595. The first paper print of the Tirukkural is traceable to 1812, credited to the efforts of Ñānapirakācar who used wooden blocks embossed from palm-leaf scripts to produce copies of the Tirukkural along with those of Nalatiyar. It was only in 1835 that Indians were permitted to establish printing press.

The Camadevivamsa is a palm leaf manuscript written in the Tai Tham script and is housed at a monastery in Northern Thailand. The first, and only, edition of the complete Pali text was published, in Thai script with a side-by-side Thai translation, in 1920 and is currently located in the Wachirayan Library in Bangkok. Five years later, George Cœdès published a commentary on some of the Northern Thai Chronicles in which he included a French translation of chapters 12, 13 and part of 14.Swearer, pg xxv A Thai translation was printed in 1967 by the Fine Arts Department and the Social Research Institute of Chiang Mai University holds a microfilm copy of the original palm leaf manuscript.

Palm-leaf manuscripts called Lontar in dedicated stone libraries have been discovered by archaeologists at Hindu temples in Bali Indonesia and in 10th century Cambodian temples such as Angkor Wat and Banteay Srei.Wayne A. Wiegand and Donald Davis (1994), Encyclopedia of Library History, Routledge, , page 350 One of the oldest surviving Sanskrit manuscripts on palm leaves is of the Parameshvaratantra, a Shaiva Siddhanta text of Hinduism. It is from the 9th-century, and dated to about 828 CE. The discovered palm-leaf collection also includes a few parts of another text, the Jñānārṇavamahātantra and currently held by the University of Cambridge. With the introduction of printing presses in the early 19th century, the cycle of copying from palm leaves mostly came to an end.

The German blazon reads: Schild geteilt, oben in Rot ein silberner Balken, unten in Gold, vorne ein schwarzes Buch belegt mit drei silbernen Steinen, hinten ein grüner Palmzweig. The municipality’s arms might in English heraldic language be described thus: Per fess gules a fess argent and Or dexter a book sable charged with three stones, one and two, of the second and sinister a palm leaf bendwise sinister, partly surmounted by the book, vert. The part of the escutcheon above the line of partition refers to the former Gallscheider Gericht (Gallscheid Court). The charges below the line of partition, the book (itself charged with three stones) and the palm leaf, are Saint Stephen’s attributes, thus representing the church’s patron saint.

The Inuit, for example, used sinew from caribou for thread and needles made of bone; the indigenous peoples of the American Plains and Canadian Prairies used sophisticated sewing methods to assemble tipi shelters. Sewing was combined with the weaving of plant leaves in Africa to create baskets, such as those made by Zulu weavers, who used thin strips of palm leaf as "thread" to stitch wider strips of palm leaf that had been woven into a coil. The weaving of cloth from natural fibres originated in the Middle East around 4000 BC, and perhaps earlier during the Neolithic Age, and the sewing of cloth accompanied this development. During the Middle Ages, Europeans who could afford it employed seamstresses and tailors.

On 25 May France, one of the interventionist powers, awarded him the Croix de Guerre with palm leaf. Janoušek's company set off for Vladivostok on 10 October 1919. On 6 December the unit sailed from Vladivostok aboard a Japanese steamship, the Yonan Maru. Janoušek and his unit finally reached Prague on 2 February 1920.

188 Court ministers and nobility belonging to the faith, such as Lakkanna Dandesa and Jakkanarya, not only wrote literature but also patronised talented writers and poets.Rice E.P. (1921), p. 70Sastri (1955), p. 363 Veerashaiva anthologists of the 15th and 16th centuries began to collect Shaiva writings and vachana poems, originally written on palm leaf manuscripts.

Sri Satyapramoda Tirtha established Jayateertha Vidyapeetha in 1989, which presently holds more than 200 students and 15 teaching faculty members, in the subjects of Dvaita Vedanta, Vyakarana, Nyaya and Nyayasudha, a work on Dvaita Vedanta which has been published by this institution. It has in its custody vast collection of thousands of palm-leaf manuscripts.

According to a palm leaf manuscript of a Malayalam commentary on the Surya Siddhanta, Parameswara's son Damodara (c. 1400–1500) had Nilakantha Somayaji as one of his disciples. Jyeshtadeva was a disciple of Nilakantha. Achyuta Pisharati of Trikkantiyur is mentioned as a disciple of Jyeṣṭhadeva, and the grammarian Melpathur Narayana Bhattathiri as his disciple.

Many governments are making efforts to preserve what is left of their palm leaf documents.Yeh, Shu-hwei. (2005). A Study of the Cataloging of the Palm Leaves Manuscripts (論述貝葉經整理與編目工作). 中華民國圖書館學會會報, 75, 213-235.

"Sate Goat" (Indonesia: Sate Kambing) Food that is the most famous In Jatibarang, has a unique taste. With a pin coconut palm leaf rib. sate is not like other sate goat which generally use bamboo burned with charcoal, which is a special tree Semboja. perhaps with charcoal aroma sate this will have a special taste.

Late Middle Khmer is the period for which we have the most evidence. In addition to inscriptions, there are palm-leaf manuscript from multiple genres or disciplines, including chronicles, romances, ethical treatises and technical manuals. The devoicing of stops were complete by this time and the new vowel inventory was beginning to take shape.

D. D. Kosambi has argued compellingly for Vidyakara having been a senior monk at the Jagaddala Vihara monastery in North Bengal, based on evidence which includes markings on the palm-leaf manuscript of an earlier edition of the work, claimed to be Vidyakara's original, of what may have been shelfmarks from the library in Jagaddala.

Baracoa has typical dishes, such as cucurucho, a mix of coconut and much sugar and other ingredients like orange, guava and pineapple and wrapped in a palm leaf. Another is Bacán, which is made from bananas and wrapped in a banana leaf. And of course there is much chocolate in this cocoa-producing region.

In 1938 she was invited by the Lay Committee of the Vihara Maha Devi Upasikaramaya nunnery to be chief nun. However she declined, preferring her 'little hut of palm-leaf matting' to the 'lax life of the ordinary nun's cloister'. A group of admiring and devoted benefactors, prominent amongst whom were Mrs. H.M. Gunasekera, Mrs.

Other cultural attractions include the Jagannatha Temple in Puri, known for its annual Rath Yatra or Chariot, tala Chitra (palm leaf engravings), famous stone utensils of Nilgiri (Balasore) and various tribal influenced cultures. The Sun Temple at Konark is famous for its architectural splendour while the Sambalpuri textiles equals it in its artistic grandeur.

It will not fruit or reach full size if grown in this way. Indoors, it is a slow growing, low water, high light plant that is sensitive to spider mites and occasionally mealybugs. In India the dry, fallen leaves are collected and hot-pressed into disposable palm leaf plates and bowls.Palm Leaf Plates on the website TheWholeLeafCo.

Nagarakretagama palm-leaf manuscript. The Nagarakretagama or Nagarakṛtāgama, also known as Desawarnana or Deśavarṇana, is an Old Javanese eulogy to Hayam Wuruk, a Javanese king of the Majapahit Empire. It was written on lontar as a kakawin by Mpu Prapanca in 1365 (1287 Saka year). The Nagarakretagama contains detailed descriptions of the Majapahit Empire during its greatest extent.

Maraimalai Adigal in spite of discontinuing his formal education after 9th grade, continued learning Tamil from the Tamil scholar Narayana Pillai, who was making his livelihood by selling Tamil palm-leaf manuscripts. He learnt Sanskrit and English through his own effort. He later authored several articles in Tamil monthly called Neelalochani. He later studied Saiva philosophy under Somasundara Naicker.

Gavampati (; ) is a supplementary Mon language chronicle that covers legendary early history. H.L. Shorto dates the only extant palm-leaf manuscript to c. 1710,Aung-Thwin 2005: 135 and translated it into English in his article called "Gavampati Tradition."Aung-Thwin 2005: 360(Aung-Thwin 2005: 419): Shorto's translation as of 2005 had not been published.

When cultivated, the plants are cut down semi-annually, dried in the sun, stripped and packed in palm-leaf bags. They are then sent on camels to Essouan and Darao, then down the Nile to Cairo or else to Red Sea ports. For the nomadic Ababda, for example, trade in senna provides a significant source of income.

Her most common raw material is a kind of palm leaf called sotol, but she also uses yucca leaves, séleke fiber and other palms. She realizes the entire process from the cutting of plants to the finished product, with her only tool a knife. Most of her work follows traditional designs but some are variations that she has created.

Brahna Sahampati that he teach the Dharma after the Buddha's awakening. Illustrated Lotus sutra from Korea; circa 1340, Accordion-format book; gold and silver on indigo-dyed mulberry paper. Aṣṭasāhasrikā Prajñāpāramitā Sūtra depicting Shadakshari Lokesvara, early 12th century, Opaque watercolor on palm leaf. Buddhist texts are those religious texts which are part of the Buddhist tradition.

Dr. A.K Shastry (Anant Krishna Shastry) is a historian in the state of Karnataka, India. He's the first scholar to extensively study and research manuscripts called 'Kadata'. He also has studied more than a hundred thousand palm leaf and paper manuscripts. Kadatas are from the 15th century to the 19th century, and unique in how they are made.

Bujangga Manik is one of the precious remnants of Old Sundanese literature. It is told in octosyllabic lines – the metrical form of Old Sundanese narrative poetry – in palm-leaf manuscript kept in the Bodleian Library of Oxford University in England, since 1627 or 1629 (MS Jav. b. 3 (R), cf. Noorduyn 1968:469, Ricklefs/Voorhoeve 1977:181).

No Red Crown has been found. Several ancient representations indicate it was woven like a basket from plant fiber such as grass, straw, flax, palm leaf, or reed. The Red Crown frequently is mentioned in texts and depicted in reliefs and statues. An early example is the depiction of the victorious pharaoh wearing the deshret on the Narmer Palette.

London, UK: Curzon Press. During this time, the legends of Khun Borom were recorded on palm-leaf manuscripts and the Lao classical epic Sin Xay was composed. Therevada Buddhism was the state religion, and Vientiane was an important city of Buddhist learning. Cultural influences, besides Buddhism, included the Mon outposts later assimilated into the kingdom and the Khmer.

The locals believe that this is where Valluvar was born. A Valluvar statue in yoga position holding a palm leaf manuscript of the Tirukkural sits under the tree. A pedestal was built around the tree in 1935, and the sacred tree was braced up with copper sheets. Renovation of the temple began in 27 April 1973.

The Ettuttokai along with other Sangam literature had fallen into oblivion for much of the 2nd millennium of the common era, but were preserved by and rediscovered in the monasteries of Hinduism, particularly those related to Shaivism near Kumbhakonam. These rediscovered palm-leaf (Tamil: olai, Sanskrit: talapatra) manuscripts were published by the colonial era scholars in late 19th century.

Other descriptions attribute it to the symbolism of the glory of the heroes of independence. The palm leaf on the right side is a symbol of the martyrs of the fight for independence and liberty. The Fasces below the shield represents the republican dignity. The final design of the coat of arms was completed in 1900.

Most Chempadu residents are farmers, though some have entered the service sector as lawyers, engineers, teachers, and police officers. Women often work as beedi rollers. Chempadu has been a longstanding source of palm products like palm leaf and palm wood, and was well known for export-quality palm candy. Most villagers are Hindu; a few are Roman Catholic.

In traditional Burmese law, the order of precedence was mutual arbitration, yazathats, and dhammathat. Burmese dhammathats were supplemented by interpretive guidance in the form of ameindaw (edicts) or pyandan. There is an extensive tradition of dhammasattha exegesis, particularly in Myanmar. Hundreds of dhammasatth, commentaries, and related legal texts are extant in parabaik (palm-leaf manuscript) form.

Pig's ears A palmier (, from French, short for feuille de palmier 'palm tree leaf'), pig's ear, palm heart, or elephant ear is a French pastry in a palm leaf shape or a butterfly shape, sometimes called palm leaves, cœur de France, French hearts, shoe-soles, or glasses that was invented in the beginning of the 20th century.

'The Great Masi Procession' from Nagercoil to Swamithope. On the next day on 20th of Masi, (4 March) 'The Great Masi Procession' begins early in the morning from Nagercoil. The Dharmaghartta's usually will lead the procession. A decorated vahana is carried in front of the procession in which the Akilathirattu Ammanai (palm- leaf version) is sacredly placed.

Iyer had a matured proficiency in grammar. He wrote explanatory notes to the ancient Tamil literature called Tolkāppiyam that is considered as the maxim for Tamil grammar. This work took him to the crest of popularity. For several years he went in search of the palm-leaf manuscripts of Tholkapiyam, collected them and took notes from them.

For a thousand years, it was used on stone and copper plate inscriptions, coins (Nepalese mohar), palm-leaf documents and Hindu and Buddhist manuscripts. Devanagari began to be used to write Nepal Bhasa in the beginning of the 20th century, and Nepal script has limited usage today.Tuladhar, Prem Shanti (2000). Nepal Bhasa Sahityaya Itihas: The History of Nepalbhasa Literature.

Spitzer Manuscript folio 383 fragment. This Sanskrit text was written on both sides of the palm leaf (recto and verso).Eli Franco (2004), The Spitzer Manuscript: The Oldest Philosophical Manuscript in Sanskrit, Volume 1 & 2, Verlag Der Österreichischen Akademie Der Wissenschaften (Austrian Academy of Sciences Press), , pages 461–465 The Spitzer Manuscript is the oldest surviving philosophical manuscript in Sanskrit, and possibly the oldest Sanskrit manuscript of any type related to Buddhism and Hinduism discovered so far. The Spitzer Manuscript was found in 1906 in the form of a pile of more than 1,000 palm leaf fragments in the Ming-oi, Kizil Caves, China during the third Turfan expedition headed by Albert Grünwedel. The calibrated age of the manuscript by Carbon-14 technique is 130 CE (80–230 CE).

To the right of the inscription is a nude female figure holding a chisel and hammer, to the left is a palm leaf and laurel branch. At the bottom is a tablet flanked by laurels where recipients' names are engraved. The medal was originally struck as a non-wearable table top medal. It was later converted to a wearable medal.

Britannia in its former location in Market Square The figure of Britannia is in bronze, and it stands on a pedestal of Darley Dale limestone. This all stands on a large square base that was added in 2006. The figure is about high, and the pedestal is about in height. Britannia stands on chains, and holds a trident and a palm leaf.

The piapiac often nests in a palm tree, but other nesting sites are also used. Strips of palm leaf and grass stems are cemented together with mud and lined with palm fibre to form a cup, in which three to seven eggs are laid between March and April. Piapiac eggs are very pale blue, or greenish-blue with a few brown blotches.

The first printing of the Odia language was done in 1836 by Christian missionaries, replacing palm leaf inscription and revolutionising Odia literature. After this time books were printed and journals and periodicals became available in Odia. The first Odia magazine, Bodha Dayini was published in Balasore in 1861. Its goal was to promote Odia literature and draw attention to lapses in government policy.

Accordingly, Kanchi Kamakshi decided to come to Kerala on the palm leaf umbrella of Poomulli (Valayannur) Namboothiri. He reached home and placed the umbrella on the floor of his house. After a short nap, he came back and found that he was unable to take back the umbrella from the place where he kept. It was heavily grounded to the floor.

They established a local polity in Puttalam, northwestern Sri Lanka. However, they and the Sonakar were defeated in a three-month siege by the Karaiyar chieftains, sponsored by the Kingdom of Kotte in the 15th century. This event is celebrated in a Sinhalese palm leaf manuscript called the Mukkara Hatana (The Mukkuvar War).Ruins locally known as Vedi Arasan Kottai i.e.

In Indonesia the palm-leaf manuscript is called lontar. The Indonesian word is the modern form of Old Javanese rontal. It is composed of two Old Javanese words, namely ron "leaf" and tal "Borassus flabellifer, palmyra palm". Due to the shape of the palmyra palm's leaves, which are spread like a fan, these trees are also known as "fan trees".

The Mukkara Hatana ("The Mukkuvar War") is a 17th-century palm-leaf manuscript from Sri Lanka. Written in Sinhalese, the work celebrates the victory of the Karaiyars, also known as Karavas over the Mukkuvars, who battled for the dominance of the western coast of Sri Lanka. The manuscript is now preserved in the Hugh Nevill collection at the British Museum.

There was a priceless library of palm leaf books at home collected by this poet. They were shifted to Yanam where he studied Telugu, English and Sanskrit. He studied under Kanukurthi Bhujanga Rao and Allamraju Subrahmanya Kaviraju. At the age of 19, Chellapilla along with his friend Kandukuri Krishna Sastry made a remarkable journey to Benaras ( Kasi ) to study "Vyakaranam"/ Sanskrit Grammar.

Ketumadi Toungoo Yazawin (, ) is a Burmese chronicle that covers the history of Toungoo from 1279 to 1613. An 1837 palm-leaf manuscript copy of an earlier copy has survived.Sein Lwin Lay 2006: 16 The chronicle only provides a brief summary of early rulers. A more detailed account of later rulers begins with the reign of Min Sithu of Toungoo (r.

He left his valuables and a palm leaf umbrella in the care of two youths. When he came back, he was shocked when he could not lift the things he had left with the youths. An astrologer said that Meenakshi had manifested herself under the umbrella and that was why it could not be moved. Huge crowds came there to witness the miracle.

Comprises 12,000 manuscripts and 4,000 printed books in 43 different languages and written on materials including paper, palm leaf, silk, ivory, metal, bone, bamboo and tree bark.Allan, N. (ed.) (1993), Pearls of the Orient: Asian treasures of the Wellcome Library, London: Serindia. A medical prescription from ancient Egypt, written on papyrus (c. 1100 BCE), is the oldest document in the Wellcome Library.

Tum Teav, the 'Romeo & Juliet' of Cambodian literature, was set in Tboung Khmum district. This epic poem, handed down through the generations by oral poets, was translated into French by Étienne Aymonier in 1880. Palm-leaf versions of the story were recorded by Santhor Mok and the Venerable Botumthera Som. The most recent literary version was composed by Nou Kan.

During the Kadambankulam visit of Vaikundar, it was the 17th incarnational day of Vaikundar. So people celebrated the festival very grandly with their houses white-washed and palm-leaf roofed sheds constructed. The foundation stone for the sixth Thangal was laid. Somehow it seems that Ayya instructed them to construct the Thangal facing the north, which was very unusual even today in Ayyavazhi.

Little is known about the courtship of line-cheeked spinetails; however, they are assumed to be socially monogamous. Nests are formed around February and March, and two eggs are laid. Nests are usually large and oval shaped, built at the ends of branches. A nest in north-west Ecuador was described as a domed structure built on the underside of a palm leaf.

The dictionary was published in 2000, and the committee received the Nikkei Asia Prize in 2001. In 1987, Asa Archives was established. Named after Kansakar's father Asha Man Singh Kansakar, it preserves ancient manuscripts, palm leaf documents and books collected from private sources. Kansakar donated his personal collection to the archives to which donations from other people were later added.

In Yingya Shenglan, Ma Huan describes the writing system used in Majapahit. For the writing, they had known the alphabet using So-li (Chola - Coromandel/Southern India) letters. There is no paper or pen, they use Chiao- chang (kajang) or palm leaf (lontar), written by scraping it with a sharp knife. They also have a developed language system and grammar.

The Palaramachandran Version was the ever first published version of Akilam, the scripture of Ayyavazhi by Thankaiyah. It was published in 1939 and thus become the second printed work to be published in Ayyavazhi after the Arul Nool. There is another opinion that this version was first published in 1933. This was released verifying the palm-leaf version of Swamithope.

He identified the chronological evolution of Brahmi script, early Gupta script and a host of other scripts along with the nature of substrate they were written on (birch-bark, palm-leaf, paper).; He was an early scholar of Khotanese and Tocharian languages, which he had sensed as a different Indo-Aryan language in some of the texts that formed the Weber manuscript.

Historical evolution of Tamil writing from the earlier Tamil Brahmi near the top to the current Tamil script at bottom. Thirukkural palm leaf manuscript. After Tamil Brahmi fell out of use, Tamil was written using a script called amongst others such as Grantha and Pallava. The current Tamil script consists of 12 vowels, 18 consonants and one special character, the āytam.

Conoclinium dissectum, the palm-leaf mistflower or palmleaf thoroughwort, is a North American species of flowering plants in the sunflower family. It is native to northern Mexico (Tamaulipas, Chihuahua, Coahuila, Durango, Nuevo León, San Luis Potosí, Sonora, Zacatecas) and the southwestern United States (Arizona, Texas, New Mexico).Turner, B. L. 1997. The Comps of Mexico: A systematic account of the family Asteraceae, vol.

The columns lining the nave are from the original 5th-century church. The church houses a statue of the titular saint, also by Bernini (1626). It shows St. Bibiana holding the palm leaf of martyrs, standing next to the column to which she was to be martyred. The frescoes on the walls are by Pietro da Cortona (left) and Agostino Ciampelli (right).

The Maqam Echahid (, , ) is a concrete monument commemorating the Algerian war for independence. The monument was opened in 1982 on the 20th anniversary of Algeria's independence. It is fashioned in the shape of three standing palm leaves which shelter the "Eternal Flame" beneath. At the edge of each palm leaf stands a statue of a soldier, each representing a stage of Algeria's struggle.

Once the ORI has digitized the manuscripts, the text can be viewed and manipulated by a computer. Software is then used to put together disjointed pieces of manuscripts and to correct or fill in any missing text. In this manner, the manuscripts are restored and enhanced. The original palm leaf manuscripts are also on reference at the ORI for those interested.

Chapo is a beverage made of sweet plantains, water, and spices. It is from the Matsés and Shipibo people of the Peruvian Amazon jungle, and is made from boiled sweet plantains spiced with cinnamon and cloves. The Matsés squeeze the soft flesh of the plantain through homemade palm-leaf sieves, cook the chapo, and serve it warm by the fire.

He strove for the preservation and documentation of palm leaf manuscripts, opening a new department for that purpose. He also helped several Ph.D. Tamil students in their research work. Among his several works was his translation of Battathiri's Narayaniyam into Tamil in poetic form, which won him the first prestigious ‘Odakkuzhal Award’, instituted by Gnanapeetha Award winner G. Sankara Kurup.

Palm Leaf Relics of Knanaya Folk Songs The Knanaya, an ethnic group found among the St. Thomas Christians, maintain folk songs that are ancient in origins and were first written down in the year 1910 by the Knanaya scholar P.U Luke in his text Puratana Pattukal or Ancient Songs. The origins of the songs themselves are unknown but were collected by Luke from Knanaya families who kept palm leaf relics which contained the text of these songs. The songs were written in Old Malayalam but contain diction from Sanskrit, Syriac, and Tamil indicating their antiquity. Analytically, these ancient songs contain folklore about the faith, customs and practices of the community, narratives of historical events (such as the mission of St. Thomas the Apostle and the immigration of the Knanaya to India), biblical stories, songs of churches, and the lives of saints.

Guru basadi is the earliest of the Jain monuments built in 714 AD. A black stone idol of Parshwanatha, about tall, is installed in the sanctum of this basadi. Here the rare Jain palm leaf manuscripts of 12th century A.D. known as ‘Dhavala texts’ are preserved. These text were brought from shravanabelagola to here during Mughal invasion. This basadi is also called Siddantha Basadi and Hale Basadi.

Historically, the leaves were written upon in various South Asian and South-East Asian cultures using an iron stylus to create palm leaf manuscripts. In the Philippines, it is locally known as buri or buli. The leaves are also used for thatching, and the sap is tapped to make palm wine. In South India, the palm leaves are used to make umbrellas for agricultural workers.

The term "quadruple reed" comes from the fact that there are four pieces of dried palm leaf vibrating against each other, in pairs. A quadruple reed, such as the Thai pinai, operates in a similar way as the double reed and produces a timbre similar to the oboe.Anderson, William M. and Shehan Campbell, Patricia; eds. (2011). Multicultural Perspectives in Music Education, Volume 3, p.203.

Historically, manuscripts were produced in form of scrolls (volumen in Latin) or books (codex, plural codices). Manuscripts were produced on vellum and other parchment, on papyrus, and on paper. In Russia birch bark documents as old as from the 11th century have survived. In India, the palm leaf manuscript, with a distinctive long rectangular shape, was used from ancient times until the 19th century.

The name of this village is given after an event of religious quarrel between Thirugnana Sambanthar and some Jains. According to the legend, Campanthar dueled with Jains through two mediums: water and fire. In the duel of water both released a palm leaf that was inscribed with their religious belief in the Vaigai River. Which leaf swims across the fled of river will be the winner.

A few years before World War I, Pandit Ganapati Sastri, near Padmanabha-Pura in Kerala, found a bundle of about two-thousand-year-old palm-leaf manuscripts containing eleven texts composed by the legendary dramatist Bhasa.samskrita sahitya-sambhara Vol.1, edited by Pandit Gaurinath Shastri, Calcutta, 1978, p.184 They represented the Dravidisation of Sanskrit which had begun during the centuries preceding the Christian era.

Māyā miraculously giving birth to Siddhārtha. Sanskrit, palm-leaf manuscript. Nālandā, Bihar, India. Pāla period The stories of Buddha’s unusual birth developed through the centuries. Two accounts cited by Boslooper tell of the descent of the future Bodhisattva from the "Tusita Body" into the mother’s womb, the appearance of the Buddha in the mother as a shining gem, and the accompanying wonders in the natural world.

On the day of the Joor Sital, every elder of each family gets up early in the morning. They give blessings to every younger one. The way of blessing is taking water (Jal) in a bended palm leaf (Htheli) and placing their palm on the head of younger ones at least three or five times. People perform puja at home in a mango garden.

The first houses in Palomino were single-family dwellings made of wood and covered with a palm leaf roof. Over time they changed and were built with cement and brick. Today there are few houses in Palomino built with wood. The construction of the highway Troncal del Caribe the original urban layout gets disorganized and the town begins to grow along the highway during the 80's.

When Somu confines in Kumaraguru, he tells Somu about Nadi Josiyam. Nadi Josiyam is a type of method to find our future through astrology, with the help of the person's thumb impression and some palm-leaf manuscripts. Somu goes and meets a nadi josiyar, with the accident victim's thumb print. The nadi josiyar, Ponnambalam, refuses to further read it as the man is dead.

There are 846 Telugu manuscripts in the holdings, mostly on palm leaf. There are 22 Persian and Urdu manuscripts mostly of 19th century also within the collection. The library also holds medical records of Ayurveda scholars, including patient case studies and interviews in the manuscripts classified under the Dhanvantari section. Apart from these manuscripts there are 1342 bundles of Maratha Raj records available at the Library.

First coat of arms. The first coat of arms was created during the office of President José Miguel Carrera, in 1812. It was designed over an oval in which center was depicted a column representing the Tree of Freedom. On top of this column was a terrestrial globe; over the globe, a lance and a palm leaf crossed and over these two, a star.

In eastern India miniature painting survives from the 10th century. These miniatures, depicting Buddhist divinities and scenes from the life of Buddha were painted on the leaves (about 2.25 by 3 inches) of the palm-leaf manuscripts as well as their wooden covers. Most common Buddhist illustrated manuscripts include the texts Astasahasrika Prajnaparamita,Coomaraswamy, Ananda K. (1999). Introduction to Indian Art,: Munshiram Manoharlal, p.

Cast-iron spandrels separate the windows, and carved granite spandrels with eagle motifs are located at each end of the facade. Each column is topped with a medallion. Above the columns, the terra-cotta cornice features a dentil course and decorative anthemia (honeysuckle or palm leaf ornaments) at the roofline. The interior of the first floor contains public spaces that retain many original finishes and features.

They then hold a series of games and take part in a procession wearing masks made of the sheaths or bottom part of thick palm leaf stems. Bamboo sticky rice steaming baskets are stitched onto the tops of the sheaths to make the top section of the mask. Artists paint the masks with very creative and intricate designs and add carved wooden noses and ear-like appendages.

The Siam Society library specializes in the fine arts, humanities, social sciences and natural sciences of Thailand and other countries in Southeast Asia. It is also noted for its outstanding collections of rare books and palm leaf manuscripts. The collection of rare books assembled by ML Manich Jumsai, including early European works on Siam and the papers of Prince Prisdang, are kept in the library.

Karaikudi is a developing urban center in Sivaganga district in Tamil Nadu. UNESCO has offered to set up a Chettinad Heritage Museum in Sivaganga district recognizing the unique style of architecture in the region. Chettinad Kottan are palm leaf baskets woven by the women of the region. Chettinad Kottan has been noted for its unique style and colors and was granted a Geographical Indication tag in 2013.

The first Wapauwe Mosque was established in Kampung Wawane, about 6 kilometers from its present place, in 1414. Its founder, Maulana Kiai Pati, was an Islamic proponent from the coast of Nukuhaly, Seram Island. This original mosque is constructed of sago frond walls and palm leaf roof. Kiai Pati converted five villages in the Wawane Mountains, namely the villages of Essen, Wawane, Atetu, Nukuhaly and Tehala.

One of the oldest manuscript of Ramayana, preserved till date, was written in Nepal Script in 1041.Institute of Scientific Research on Vedas The script has been used on stone and copper plate inscriptions, coins (Nepalese mohar), palm-leaf documents and Hindu and Buddhist manuscripts. Among the different scripts based on Nepal script, Ranjana (meaning "delightful"), Bhujinmol ("fly- headed") and Prachalit ("ordinary") are the most common.

Legend has it that Namboothiri (while in the Peruvanam village) went to Kanchipuram to visit the Kamakshi Amman Temple. Happy with the devotion of the Namboothiri, Kanchi Kamakshi decided to come to Kerala on his palm leaf umbrella. He reached home, and placed the umbrella on the floor of his house. When he came back later he was unable to take back the umbrella.

Vamana, in the guise of a short Brahmin carrying a palm leaf umbrella, went to the king to request three paces of land. Bali consented, against the warning of his guru, Sukracharya. Vamanan then revealed his identity and enlarged to gigantic proportions to stride over the three worlds. He stepped from heaven to earth with the first step, from earth to the netherworld with the second.

Mattakallappu Manmiyam Palm-leaf manuscripts at the Batticaloa Museum. Mattakallappu Manmiyam refers (மட்டக்களப்பு மான்மியம்) Mukkuva or Mutkuhar are known as the first people migrated to this land and constructed seven villages in various areas. They immigrated their people from India and established the kingdom of Mukkuva. The name of the villages and towns in Batticaloa still holds the historical evidence of the ancient batticaloan people.

The Gandhāran Buddhist texts are the oldest Buddhist manuscripts yet discovered (circa 1st century CE). The material is scattered throughout several collections around the world, and is very fragmentary. Most are in the Gāndhārī language and the Karosthi script, on either birchbark manuscripts or palm leaf. Gandhāran manuscripts have been found for all major Buddhist genres including prose sutras, poetry, Abhidharma, Vinaya, Avadana, Commentaries and Mahāyāna texts.

The German blazon reads: Oben in Silber ein rotes, gekerbtes Balkenkreuz belegt mit einem schwarzen Turnierkragen, vorne in Schwarz ein silberner Maueranker, hinten in Schwarz eine goldene Palme, unten in silbernem Feld ein rotes Kleeblatt-Schaftkreuz. The municipality's arms might in English heraldic language be described thus: Quarterly per saltire argent and sable, in chief a cross engrailed gules, surmounted in chief by a label of three points of the second, dexter a cramp bendwise of the first, sinister a palm leaf palewise Or, and in base issuant from base on a pedestal a cross bottony of the third. The cross engrailed (that is, with wavy or sawtoothlike edges) refers to the noble family Beissel von Gymnich, who still had holdings in Mörsdorf as late as 1744. The palm leaf on the sinister (armsbearer's left, viewer's right) side is Saint Castor's attribute, thus representing the parish's and the church's patron saint.

Craig Jamieson is Keeper of Sanskrit Manuscripts at the University of Cambridge. Before Cambridge he taught Buddhism in the Study of Religion Department at the University of Leicester. His best-known works are Perfection of Wisdom (), which has a preface by the Dalai Lama, and Nagarjuna's Verses (). A facsimile edition of the Lotus Sutra made available in print two Cambridge palm leaf manuscripts from around one thousand years ago, Add.

Traditional houses have wood frames with walls made from the stem of the maguey plant, and roofs of palm or maguey leaves. The main source of cash comes from weaving palm-leaf hats, which is done in caves to prevent the leaves from drying out. The staple Chocho diet is maize supplemented with beans, chiles and fruits. They may eat goat meat on Sundays, and chicken or turkey during festivals.

The name of the holder and the year of awarding are engraved on the reverse. The cross is suspended by a ring from green silk ribbon. If the Combat Cross is awarded a second time, a gold palm leaf is set in the center of the ribbon. In 1998, the detail and casting of Police Combat Cross was enhanced to reflect its importance as the department's second highest medal.

Ho lived here from 1890 to 1895 when his father Nguyễn Sinh Sắc served as vice-magistrate. The building consists of a palm- leaf thatch roof and bamboo wattle walls are re-creation of the original in 1959. A family alter built with brick is located nearby. Other buildings at the museum complex are built in Vietnamese temple architectural style and were not present when Ho lived there.

Along with these bronzes were 165,000 glass beads said to have originated in Egypt, Venice and India. Some popular Igbo art styles include Uli designs. The majority of the Igbo carve and use masks, although the function of masks vary from community to community. Thatching with palm leaf mats, early 20th century Traditional Igbo house/room from the Anambra area, 1967 Igbo art is noted for Mbari architecture.

Keeping his umbrella (Olakuda) on the ground he began preparing 'Nivedyam' for the evening Pooja. After having food, feeling mentally upset, he went to sleep and the Namboodiri heard the Divine voice of Lord Dhanwanthari telling him not to worry and that he will be able to manage with His Devotees. The place where the Namboodiri had kept his palm leaf umbrella came to be known as 'Kudappadom'.

Laterite was used for walls. The roof structure in timber was covered with palm leaf thatching for most buildings and rarely with tiles for palaces or temples. The Kerala murals are paintings with vegetable dyes on wet walls in subdued shades of brown. The indigenous adoption of the available raw materials and their transformation as enduring media for architectural expression thus became the dominant feature of the Malayali style of architecture.

At present the library is having 1.03 lakh books, including 71,130 of Telugu, 21,974 of English, 7,967 of Hindi, 372 Urdu books, 667 other books, 411 palm leaf manuscripts, six copper plates and 40 unpublished manuscripts. After the Tanjavur library in Tamil Nadu, the biggest in the region is Sri Gowthami Regional Library. By mid-2019, the construction of a new library building is scheduled to be completed.

Another Tamil scholar V. Subramania Mudaliar has also written about seeing a palm leaf manuscript of Valayapathi. The epic has been mentioned by name in the Parimelalagar's commentary (14th century CE) of Tirukkuṛaḷ and a 12th-century commentary of Ottakoothar' Thakkayagaparani. Currently, 72 stanzas of the epic have been recovered from various secondary sources. Fragments have been found in commentaries of Yapperungala Viruthi Ceyyul and Ilampuranar's and Nachinarkiniyar's commentaries of Tolkāppiyam.

Many of the extant manuscripts were written on palm leaf or copied during the British India colonial era, some in the 19th century. The scholarship on various Puranas, has suffered from frequent forgeries, states Ludo Rocher, where liberties in the transmission of Puranas were normal and those who copied older manuscripts replaced words or added new content to fit the theory that the colonial scholars were keen on publishing.

It returned to Kanchi in the 19th-century when theo-political stability returned during the British colonial rule. The matha is a living tradition, that continues to pursue spiritual scholarship in contemporary times. The Kanchi monastery, along with its sister monasteries across India, has also been an important preserver and source of historic palm leaf manuscripts. The head of the matha is also referred to as a "Sankaracharya".

From sales records, historians have a window into a St. Augustine general store of that time. Ximenez sold tobacco, children's reading books, palm leaf brooms, assorted vases, empty bottles, reams of white paper and bone buttons. Legal documents help visualize the house as originally built. An assessment of the property taken shortly after the death of Andres Ximenez calculated the approximate quantity and worth of the masonry and wood elements.

Sringeri matha has preserved and been a source of ancient Sanskrit manuscripts to scholars. In the contemporary monastery, a library is located on the first floor of the Saradamba temple. It has about 500 palm-leaf manuscripts and a large collection of paper manuscripts, most of which are in Sanskrit. These manuscripts are not only related to Advaita philosophy, but to classical subjects such as Sanskrit grammar, Dharmasutras, ethics, and arts.

Sinhala letters are round-shaped and are written from left to right. They are the most circular-shaped script found in the Indic scripts. The evolution of the script to the present shapes may have taken place due to writing on ola leaves. Unlike chiseling on a rock, writing on palm leaves has to be more round-shaped to avoid the stylus ripping the Palm leaf while writing on it.

The epic's love scenes are sensuous and loaded with double entendre and metaphors. The poetic style of the Civakacintamani epic is found in Tamil poetic literature that followed among Hindu and Jain scholars, attesting to its literary significance. Portions of the epic were ceremonially recited by members of the Tamil Jain community in the 19th century. Rare copies of its palm-leaf manuscripts were preserved by Tamil Hindus.

Swaminatha Iyer visited almost every hamlet and knocked at every door. He employed all the resources at his command to get at the works. As a result, a large number of literary works which were gathering dust as palm-leaf manuscripts in lofts, storerooms, boxes and cupboards saw the light of day. Of them, the Cilappatikaram, Manimekalai and Purananuru were received by Tamil lovers with a lot of enthusiasm.

Typically Siddhars were first Scientists, saints, doctors, alchemists, and mystics all in one. They wrote their findings in the form of Tamil poems on palm leaf manuscripts. These are still owned by some families in Tamil Nadu and handed down through the generations, as well as being kept in universities in India, Germany, Great Britain, and the United States. In this way, Siddhars developed the native Siddha medicine system.

The temples were built by guilds of architects, artisans and workmen. Their knowledge and craft traditions, states Michell, were originally preserved by the oral tradition, later with palm-leaf manuscripts.Michell (1988), 55–56 with Figure 20 The building tradition was typically transmitted within families from one generation to the next, and this knowledge was jealously guarded. The guilds were like a corporate body that set rules of work and standard wages.

They will emerge from the heart of the palm to pupate in a cocoon woven from palm fibers either in the boot of palm-leaf petioles, or in leaf debris at the base of the palm. Pupation can take from one to three weeks. Adults will live from five to eight weeks.OEPP/EPPO (European and Mediterranean Plant Protection Organization/Organisation Europeenne et Mediterraneenne pour la Protection des Plantes). 2005.

Howe was educated in the local public schools, and spent his childhood and teen years assisting on the farm as well as at his father's gristmill and sawmill. In 1833, having invented a machine that cut palm leaves into strips for weaving into hats, Howe moved to Watertown, Massachusetts, and established a palm leaf factory there. He moved his business to the neighborhood of Cambridgeport in nearby Cambridge, Massachusetts, in 1835.

Parablechnum novae-zelandiae, synonym Blechnum novae-zelandiae, commonly known as palm-leaf fern or kiokio, is a species of fern found in New Zealand. It can often be found growing in clay soil on embankments and roadsides. P. novae- zelandiae has long fronds that grow up to 2 metres long by 50 cm wide. They are pink when new and as they age they turn green and darken.

The name Ancol refers to a river located around 3 km east of Sunda Kelapa harbor, and the area surrounding it. The mouth of Ancol river was located where the area of Putri Duyung Cottage now located. The area surrounding Ancol river was a coastal lowland, characterized with brackish bodies of water, mangrove forests and swamps. The earliest mention of Ancol was in Koropak 406, a palm leaf manuscript written in the 16th century.

These cloths may not be used again and so usually are sold. In the purification of the soul ceremony (muhun) the dead person's presence, which is symbolizes by an inscribed palm leaf, is also arrayed in a geringsing. In the wedding ceremony the groom invites his in-laws to visit the couple, dressed in festal geringsing clothing, at his parents home where relatives bring symbolic gifts which are placed on a geringsing cloth.

The Cap Badge of the Cayman Islands Regiment is a gold badge. On top, is the Queen's Crown. In the middle, a grey Thatch Palm leaf (one of the Cayman Islands' symbols is the Silver Thatch Palm) and a Blue background with gold circular band and rope with engraving of Cayman Islands on top half and Regiment on bottom half. On bottom, a banner with the Regimental motto In Arduis Paratus, meaning "Prepared in Adversity".

Interior of Church of Our Lady of Presentation Portuguese arrival to India and Sri Lanka, particularly to Jaffna, influenced the people of Batticaloa. Christian missionaries arrived in Batticaloa in the 1550s, before the military presence of the Portuguese in 1622. The Church of Our Lady of Presentation was built as a palm-leaf hut in 1624 due to missionary expansion. St. Joseph Vaz secretly visited this church during the persecution of Dutch against Catholics.

Church of Our Lady of Presentation, one of the Portuguese era churches, built as a palm- leaf hut in 1624. In 1981, about eighty percent of Sri Lankan Tamils were Hindus who followed the Shaiva sect. The rest were mostly Roman Catholics who converted after the Portuguese conquest of Jaffna Kingdom. There is also a small minority of Protestants due to missionary efforts in the 18th century by organisations such as the American Ceylon Mission.

Dubai's geographical proximity to Iran made it an important trade location. The town of Dubai was an important port of call for foreign tradesmen, chiefly those from Iran, many of whom eventually settled in the town. By the beginning of the 20th century, it was an important port. At that time, Dubai consisted of the town of Dubai and the nearby village of Jumeirah, a collection of some 45 areesh (palm leaf) huts.

Isan, as the Lao language in Thailand began to be called, was still the primary language of the region. Thai influence extended no further than Nakhon Ratchasima. Monks still taught young boys to master the Tai Noi script and read the palm-leaf manuscripts as no public schooling infrastructure existed. High mountains, impassable roads and long stretches without easy sources of water isolated the area from the rest of Siam, thus preserving the Lao language.

Built in the early 16th century, the temple is located within the Ekambareeswara-Kamakshi (Shiva-Parvati) temple complex in Mylapore. The locals believe that this is where Valluvar was born, underneath a tree within the shrines complex. A Valluvar statue in a seated posture holding a palm leaf manuscript of ' sits under the tree. In the shrine dedicated to him, Valluvar's wife Vasuki is patterned after the Hindu deity Kamakshi inside the sanctum.

Tim Trench is an anthropology professor at the Chapingo Autonomous University. He studied in Manchester, UK, and lives in San Cristóbal de las Casas, Chiapas. In 2004 he produced a documentary film called "Xateros" about commercial palm leaf (xate) collectors in the Lacandon Jungle with Axel Köhler for the Proyecto Videoastas Indigenas de la Frontera Sur. From 2004 to 2009 he was a member of the Consejo Consultivo (consultative council) of the development project Prodesis.

Copies of Tipiṭaka texts were relocated from the Amarapura Pitakataik and deposited at the newly constructed library in January 1864. The Pitakataik was formerly stocked with Pali and Burmese palm leaf manuscripts which were looted with the onset of British occupation in 1885. In October 2013, the Sitagu Sayadaw announced a donation to rebuild the Pitakataik, along with the Thudhamma Zayat and Maha Pahtan Ordination Hall, with the consultation of Tampawaddy U Win Maung.

The first evidence of Bengali literature is known as Charyapada or Charyageeti, which were Buddhist hymns from the 8th century. Charyapada is in the oldest known written form of Bengali. The famous Bengali linguist Harprashad Shastri discovered the palm leaf Charyapada manuscript in the Nepal Royal Court Library in 1907. The most internationally famous Bengali writer is Nobel laureate Rabindranath Tagore, who received the Nobel Prize for Literature in 1913 for his work "Gitanjali".

The king was the supreme commander and a benevolent dictator. His share in the administration consisted of issuing oral commands to responsible officers when representations were made to him. Such orders were recorded in great detail in the inscriptions, usually on the walls of temples. A special type of official, names Tirumandira Olai Nayagam (திருமந்திர ஓலை நாயகம்), who recorded the oral orders immediately on palm leaf manuscripts were responsible of the accurate records of them.

A page from the ancient medical text, Susruta samhita. One of the oldest palm-leaf manuscripts of Sushruta Samhita has been discovered in Nepal. It is preserved at the Kaiser Library, Nepal as manuscript KL–699, with its digital copy archived by Nepal-German Manuscript Preservation Project (NGMCP C 80/7). The partially damaged manuscript consists of 152 folios, written on both sides, with 6 to 8 lines in transitional Gupta script.

Female tree, showing foliage crown with fruit Male tree with flower Sugar palm as seen in Mumbai, India The Borassus flabellifer leaves are used for thatching, mats, baskets, fans, hats, umbrellas, and as writing material. All the literature of the old Tamil was written in preserved Palm leaves also known as Palm-leaf manuscript. In Tamil Yaedu or Olai chuvadi. Most of the ancient literature in Telugu are written on palm leaves (Tala patra grandhas).

During his personal visit to the Thiruvavaduthurai Adhinam – a Shaiva matha about twenty kilometers northeast of Kumbhakonam, he reached out to the monastery head Subrahmanya Desikar for access to its large library of preserved manuscripts. Desikar granted Aiyar permission to study and publish any manuscripts he wanted. There, Aiyar discovered a major source of preserved palm-leaf manuscripts of Sangam literature. Aiyar and other Tamil scholars collected and catalogued the manuscripts they found.

Pencil, from Old French pincel, from Latin a "little tail" (see penis; pincellus is Latin from the post-classical period) originally referred to an artist's fine brush of camel hair, also used for writing before modern lead or chalk pencils. Though the archetypal pencil was an artist's brush, the stylus, a thin metal stick used for scratching in papyrus or wax tablets, was used extensively by the Romans and for palm-leaf manuscripts.

Palm leaf manuscript of Kakawin Sutasoma, a 14th-century Javanese poem. This quotation comes from Sutasoma canto 139, stanza 5. The full stanza reads as follows: > Rwâneka dhâtu winuwus Buddha Wiswa, Bhinnêki rakwa ring apan kena > parwanosen, Mangka ng Jinatwa kalawan Siwatatwa tunggal, Bhinnêka tunggal > ika tan hana dharma mangrwa. Originally, the poem was meant to promote the religious tolerance between the Hindu and Buddhist religions, specifically promote the syncretic Shiva-Buddha doctrine.

He reported the existence of "ruins of temples.... scattered about the country for many miles", and referred to Trowulan as "this pride of Java". Nagarakretagama palm-leaf manuscript. Composed by Mpu Prapanca in 1365, it provides a primary historical account of Majapahit court during the reign of King Hayam Wuruk. By the early 20th century, Dutch colonial historians began to study old Javanese and Balinese literature to explore the past of their colony.

Uṣṇīṣa Vijaya Dhāraṇī Sūtra in Siddham on palm-leaf in 609 CE. Hōryū-ji, Japan. The last line is a complete Sanskrit syllabary in Siddhaṃ script. Under the rule of Songtsen Gampo of the Tibetan Empire, Thonmi Sambhota was sent to India to open marriage negotiations with a Nepali princess and to find a writing system suitable for the Tibetan language. Thus he invented the Tibetan script, based on the Nagari used in Kashmir.

The statue was made of light gray andesite stone measuring a height of 126 cm, width 55 cm and thickness 55 cm. The goddess performs dharmachakra-mudra (the mudra symbolizing turning the wheel of dharma). Her left arm is placed around an utpala (blue lotus), on top of which sits her atrribute; the lontar palm leaf book Prajnaparamita Sutra. The head and face is perfectly chiseled, with downcast eyes and forehead urna.

The Asian palm swift (Cypsiurus balasiensis) is a small swift. It is very similar to the African palm swift, Cypsiurus parvus, and was formerly considered to be the same species. It is a common resident breeder in tropical Asia from India to the Philippines. The down and feather nest is glued to the underside of a palm leaf with saliva, which is also used to secure the usually two or three eggs.

Vivekanandan Version is one among the release versions of Akilam. It was the only version released so far which includes the original source-text as well as the interpretations combainingly. It was named after the publication Vivekananada Pathippakam. It was claimed that this version was released including all accidentally omitted verse from all editions of Palaramachandaran Version referring to the palm-leaf versions of Kottangadu, Swamithope, Thamaraikulam as well as Panchalankurichi versions.

Historically the head medical practitioner of the Kollatt family was known as Kollatt Vaidyan. When a Kollatt Vaidyan died, his practice and title was inherited by his eldest son. The Kollatt Vaidyans maintained a family medical chronicle consisting of several volumes of palm-leaf manuscripts in Malayalam Kolezhuthu script. In these manuscripts were recorded names of medicinal plants, methods of preparation and application of drugs and the illnesses for which they were used.

U. V. Swaminatha Iyer rediscovered the palm-leaf manuscripts of the Pattuppāṭṭu along with other Sangam literature in Shaiva monasteries during the late 19th century. The Ten Idylls were published in 1889. Over time, additional manuscripts – suggesting some early rediscoveries were partially damaged and incomplete – were discovered in temples, monasteries and private collections in India. Eva Wilden has compiled and published a catalog of important manuscripts of Pattuppāṭṭu preserved in major libraries.

They can be inscriptions on stone () and bells (), or more commonly, they were written on palm-leaf manuscripts () and on special thick sheets of paper called parabaiks ().(Raghavan 1979: 6): Parabaiks are thick sheets of paper that are blackened, glued and folded together. In general, parabaiks contain non-religious matter such as medicine, mathematics, astronomy, astrology, history, social and economic matters, poetry, etc., and are much more important to the study of Burmese history.

Upendra Bhanja was conferred with the title Kabi Samrat of Odia literature for the aesthetic poetic sense and verbal jugglery proficiency. Dinakrushna Das's Rasokallola and Abhimanyu Samanta Simhara's Bidagdha Chintamani are prominent kavya of this time. The first Odia printing typeset was cast in 1836 by the Christian missionaries which heralded a great revolution in Odia literature, instead of palm leaf inscription. The books were being printed and the periodicals and journals were published.

The central charge on the pale, the wolf, is borrowed from the arms borne by Stavelot in Belgium. The Monastery there was the first one to receive a donation of a holding in Faid, in 943. The palm leaf is Saint Stephen’s attribute, thus representing the church's patron saint, who was mentioned as being such as early as 1470, and then again in 1656. As early as Romanesque times, a church stood in Faid.

They believe they descended from the daughter of King Parakramabahu named Ratnavalli (also known as Navaratna Valli). Some of these stories are found in published documents as well. According to the Janawanshaya, a palm leaf record written in the 15th century that explains the caste hierarchy in Sri Lanka, Rodis were not considered to be purely a low caste group. According to Kandyan law, the worst punishment for high caste nobles was the exiling them to the Rodi caste.

Indians used a variety of birth control methods since ancient times, including a potion made of powdered palm leaf and red chalk, as well as pessaries made of honey, ghee, rock salt or the seeds of the palasa tree. A variety of birth control prescriptions, mainly made up of herbs and other plants, are listed in the 12th century Ratirahasya ("Secrets of Love") and in the 15th century Ananga Ranga ("The Stage of the God of Love").

In the end, the bride and groom are carried by their uncles up to the door. In the reception pandal, the groom's mother leads the Nellum Neerum ("Welcome Blessing") to solemnly welcome the newlyweds. The groom's sister holds a lighted brass lamp and a bowl of water, paddy, and leaves from Palm Sunday, symbolizing purification and fertility. The mother traces the sign of the cross on the couples' foreheads with a wet piece of palm leaf.

Discovery room Desiring to bring the museum closer to the public, the museum offers diversified educational activities and public programs, and opened the Discovery Room in 2010 for the educational benefit of school children between 7 and 15 years of age. The Discovery Room provides children an opportunity for their creativity, researching, communicating, presenting, reading and writing skills through activities such as making traditional palm-leaf conical hats or wearing traditional costumes of different ethnic groups.

' (Sanskrit: त्रिपिटक), also called Tipiṭaka (Pali), means Three Baskets. It is a compound Sanskrit word of tri (त्रि) meaning three, and pitaka (पिटक) or pita (पिट), meaning "basket or box". The 'three baskets' were originally the receptacles of the palm-leaf manuscripts on which were preserved the Sutta Piṭaka, the Vinaya Piṭaka and the Abhidhamma Piṭaka, the three divisions that constitute the Pali Canon.An Introduction to Buddhism: Teachings, History and Practices; Peter Harvey, Cambridge University Press,2012.

These are mystic songs composed by various Buddhist seer-poets: Luipada, Kanhapada, Kukkuripada, Chatilpada, Bhusukupada, Kamlipada, Dhendhanpada, Shantipada, Shabarapada, etc. The famous Bengali linguist Haraprasad Shastri discovered the palm-leaf Charyapada manuscript in the Nepal Royal Court Library in 1907. The Middle Bengali Literature is a period in the history of Bengali literature dating from 15th to 18th centuries. Following the Mughal invasion of Bengal in the 13th century, literature in vernacular Bengali began to take shape.

Land Revenue Assessment Papers 1867 ii/1868/xiv of Southern Division held at Arayoor Village Office, Neyyatinkara, Kerala According to popular lore and family-papers called Kandamukhathu Madom Granthavari (collection of palm-leaf documents), they settled at Kandamath on the banks of the Neyyar in medieval times having originally been nobles from Kandiyoor Matom, cadet branch of the ancient line of Odanad rulers of Kayamkulam Kingdom who sought refuge in their kinsmen of the Travancore Court.

There is a belief that young girls who do this puja offering Kaadholai (earrings made of palm leaf), Karugamani (black beads) and Kaapparisi (a sweet made of hand pounded rice and jaggery) will be blessed with good husbands. The families spend the evening by the river, eating preparations of rice like puliyodharai, thengai sadam, elumichha sadam etc. Playing to the tune of Adiperukku folk songs and Kummi group by young women are the major attractions during this festival.

The Kural text and its author have been highly venerated over the centuries. In the early 16th century, the Shaiva Hindu community added a temple within the Ekambareeswara-Kamakshi (Shiva-Parvati) temple complex in Mylapore, Chennai, in honor of Tirukkuṛaḷ's author, Valluvar. The locals believe that this is where Valluvar was born, underneath a tree within the shrines complex. A Valluvar statue in yoga position holding a palm leaf manuscript of Tirukurral sits under the tree.

The boy, now having exchanged his princely garb with white robes, kneels before the Sayadaw and recites the Ten Precepts followed by the thingan daung (). He receives the saffron robe and is helped into this by a monk. Next he is given his alms bowl ( thabeik) and palm-leaf fan ( yat) from his parents with smiles of joy and tears of sorrow, his mother at the thought of parting with her dear son for the first time.

The bulk of the manuscripts (39,300) are in Tamil and Sanskrit. Manuscripts number over 4500, comprising titles in literature and medicine. The Library has a collection of 3076 Marathi manuscripts from the South Indian Maharastrian of the 17th, 18th, and 19th centuries; this includes the hierarchy of the Saints of Maharashtra belonging to Sri Ramadasi and Dattatreya Mutts. The Marathi manuscripts are mostly on paper but a few were written in Telugu script on palm-leaf.

Palm leaf manuscript of Kakawin Sutasoma, a 14th-century Javanese poem. Kakawin Sutasoma is an Old Javanese poem in poetic metres (kakawin or kavya). It is the source of the motto of Indonesia, Bhinneka Tunggal Ika, which is usually translated as Unity in Diversity, although literally it means '(Although) in pieces, yet One'. It is not without reason that the motto was taken from this kakawin as the kakawin teaches religious tolerance, specifically between the Hindu and Buddhist religions.

Javanese script has been written with numerous media that have shifted over time. Kawi script, which is ancestral to Javanese script, is often found on stone inscriptions and copper plates. Everyday writing in Kawi was done in palm leaf form locally known as lontar, which are processed leaves of the tal palm (Borassus flabellifer). Each lontar leaf has the shape of a slim rectangle 2.8 to 4 cm in width and varied length between 20 and 80 cm.

The southern side of the third quadrangle of the palace has a tower-like building, called the Goodagopuram. The Saraswathi Mahal Library, established around 1700 and located in the premises of the palace, contains over 30,000 Indian and European manuscripts written on palm leaf and paper. Over eighty per cent of its manuscripts are in Sanskrit and many of them are on palm leaves. The Tamil works include treatises on medicine, and commentaries on Sangam literature.

These efforts identified differences in recitations of Mahavira's teachings, and an attempt was made in the 5thcentury AD to reconcile the differences. The reconciliation efforts failed, with Svetambara and Digambara Jain traditions holding their own incomplete, somewhat-different versions of Mahavira's teachings. In the early centuries of the common era, Jain texts containing Mahavira's teachings were written in palm-leaf manuscripts. According to the Digambaras, Āchārya Bhutabali was the last ascetic with partial knowledge of the original canon.

In the final classification of a fino, it is judged on such qualities as cleanness, paleness, dryness, and aroma. According to the overseer's judgment, the initial stroke mark on the cask may then be embellished with one or more 'palm leaves'--curved marks that branch off the side of the initial mark. Wines receiving these marks are designated accordingly "una palma", "dos palmas", "tres palmas", with each additional palm leaf indicating a higher standard of quality.

The current temple is attributed to Narasimhadeva I of the Eastern Ganga Dynasty, . It is one of the few Hindu temples whose planning and construction records written in Sanskrit in the Odiya script have been preserved in the form of palm leaf manuscripts that were discovered in a village in the 1960s and subsequently translated. The temple was sponsored by the king, and its construction was overseen by Siva Samantaraya Mahapatra. It was built near an old Surya temple.

People weaving young palm fronds (Indonesian: janur) into ketupat pouch to be sold prior of lebaran in Jakarta. The use of woven young palm leaves (janur) fronds as a pouch to cook food is widespread in Maritime Southeast Asia, from Indonesia and Malaysia, to the Philippines. Ketupat is made from rice that has been wrapped in a woven palm leaf pouch and boiled. As the rice cooks, the grains expand to fill the pouch and the rice becomes compressed.

A wooden chariot used in festivals The Religious Expression Gallery has a highly impressive sculpture of Lord Vishnu dated to the Gupta period. Other exhibits display a variety of multi-cultural religious colloquium of Goa's past. A replica of "Tarang", a traditional musical instruments, vessels used in religious rites, manuscripts in palm-leaf and paper of many religious scriptures and some photographs of many religious rites and festivals. The Numismatics Gallery has a display of Portuguese-era coins.

In 1603–1604 Archbishop Francis Ros made a more complete translation of the context of the Thomas of Cana copper plate grant from an existing olla copy (palm-leaf manuscript). The physical manuscript of Ros' Portuguese translation is archived at the British Museum as title MS. Add. 9853. Ros notes also that the plates were taken to Portugal by Franciscans. The final record of the plates comes from the official historian of Portuguese India Diogo do Couto in 1611.

Jerid, Djerid or Bled el Djerid (Arabic : الجريد, literally "palm leaf"), is a semi-desert region situated in southwestern Tunisia, which extends to the contiguous areas of Algeria. In administrative terms, it is associated in Tunisia with the province (governorate) of Tozeur and, at least in part and according to some sources, also the province of Gafsa and Kebili. The latter is part of the Nefzaoua region, which is sometimes considered part of Jerid.Morris, Peter; Jacobs, Daniel.

Garidah is the midrib part of the palm leaf. In order to be used as a raw material the Garidah is stripped of its leaflets and spikes and its broad petiole is removed. Garidat are an esteemed raw material for the production of robust containers and furniture. Qafas (قفص) Garidah used for roofing The Manasir use it to manufacture small boxes (Sunduq, صندوق) in which they carry vegetables to the weekly market at Suq Salamat (سوق سلمات).

Saraswata Niketanam, Vetapalem Saraswata Niketanam Library is located in Vetapalem , Andhra Pradesh, India. It is one of the oldest libraries in India, and has on display a rare collection of Palm leaf manuscripts and paper written in Hindi, Telugu, Sanskrit and a few other languages indigenous to India. The collection comprises well over 90,000 volumes, with a majority of these on display. The library has a complete catalogue of holdings, which is being made available online.

The facade is divided into three sections, the central has two huge columns embedded) with plain shaft and palm-leaf capitals (palmiformes), supporting a triangular pediment bulky. In this eye there is a radiant ray, representing the Supreme Being, Great Architect of the Universe according to Masonic symbolism. Flanking each column are two sphinxes (four in total) lying on his stomach and covered with claft. They were made by the sculptor Compañ Zamorano Guzman (1878–1944).

The Tai Tham script (Tham meaning "scripture"), also known as Lanna script ( ; RTGS: Lanna Akara ) or Tua Mueang (, , ), is a writing system used for Northern Thai (i.e., Kham Mueang), Tai Lü, and Khün, all three belonging to the group of Southwestern Tai languages. In addition, the Lanna script is used for Lao Tham (or Old Lao) and other dialect variants in Buddhist palm-leaf manuscripts and notebooks. The script is also known as Tham or Yuan script.

The dancers at one point formed the initials of the bride and groom. The following day saw the performance of the second portion of the entertainment, the Barriers, a stylized ritual combat. Jonson's composed speeches for figures representing Truth and Opinion (garbed in blue and white and wearing palm-leaf crowns) were recited; then sixteen pairs knights contested with swords and pikes. Peace and amity were restored by an angel emerging from a blaze of light.

The larvae feed on Asterogyne martiana, Astrocaryum alatum, Calyptrogyne trichostachys, Chamaedorea pinnatifrons, Chamaedorea tepejilote, Chamaedorea warscewiczii, Cryosophila warscewiczii, Geonoma congesta, Geonoma cuneata, Geonoma ferruginea, Geonoma interrupta, Iriartea deltoidea, Prestoea decurrens and Welfia regia. The eggs are laid in small batches of five to forty. The caterpillars may remain together through the penultimate instar, but generally forage separately in the last instar. Cocoons are solitary and generally made in a fold of the palm leaf or two pinnae one on top of the other.

Patta Chitra painting The pattachitra paintings are made over a piece of cloth known as Patta or a dried palm leaf, which is first painted with a mixture of chalk and gum. Over the prepared surface, colourful and intricate pictures of various Gods, Goddesses, and mythological scenes with ornamentation of flowers, trees and animals are then painted. The paintings on Tussar saris, especially the Sambalpuri Saree depicting Mathura Vijay, Raslila and Ayodhya Vijay owe their origin to ‘Raghurajpur Pattachitra paintings’.

During that time he made great progress, learning how to compose poetry on his own and writing it using the traditional method, on palmyra palm leaves. As years went by, he was named the abbot of the temple. In 1911 Som wrote the novel Dik ram phka ram (The Dancing Water and the Dancing Flower).Larousse – Literature du Cambodge In September 1915, at the age of sixty-three, Botumthera Som completed his best- known work, the palm leaf manuscript of Tum Teav.

After the rise of Airlangga, a Balinese man who went to Java and became a king, Balinese-language literature developed at an advanced pace. This continued for several hundred years, influenced by the ever-changing power situation in Java. After influences from abroad, works on palm leaves became common. Documentarian Nyoman Kandjeng considers there to be six types of palm-leaf manuscripts currently housed at the Gedong Kirtya Library in Singaraja, namely vedas, other religious texts, wariga, itihasas, babads, and tantris.

During the blessing of rice seeds ceremony before planting the seeds or during the harvest ceremony, Sundanese and also Baduy people, sing certain song such as Pangemat and Angin-angin. These songs was meant to call and invite the goddess to come down to earth and bless the rice seeds, bless the farmers, and ngaruwat or tolak bala; to ward off bad luck and to prevent all misfortune befell upon the people.Galamedia (Indonesian), Angklung Gubrag, a Veneration for Dewi Sri. lontar palm leaf.

'The Society in its early days' The library of the Society has over a hundred thousand books out of which 15,000 are classified as rare and valuable. It also has priceless artifacts and over 3,000 ancient manuscripts in Persian, Sanskrit and Prakrit, mostly on paper but some on palm leaf. The numismatic collection of 11,829 coins includes a gold coin of Kumaragupta I, a rare gold mohur of Akbar and coins issued by Shivaji. Its map collection comprises 1300 maps.

Kalpa Sūtra recto Neminatha's blowing Krishna's conch verso text The Jain traditions about Neminatha is incorporated in the Harivamsa Purana of Jinasena. A palm leaf manuscript on the life of Neminatha, named Neminatha-Charitra, was written in 1198-1142 AD. It is now preserved in Shantinatha Bhandara, Khambhat. Rajul's love for Neminatha is described in the Rajal-Barahmasa (an early 14th-century poem of Vijayachandrasuri). The incident were Neminatha is depicted as blowing Krishna's mighty counch is given in Kalpa Sūtra.

The Negeri Sembilan Minangkabau, however, have adopted the Malay-style roof construction, with continuous ridge piece thatched with lengths of palm-leaf attached to battens. Although this has meant the loss of the characteristic curved roof and has blunter eaves, it is still considered dignified and beautiful. More orthodox Islamic influence has also led to variations such as modifications to the interior layout, as women are more restricted to the rear of the house than in the case of the matrilineal Sumatran Minangkabau.

Balinese palm-leaf manuscript of Kakawin Arjunawiwāha. Arjunawiwāha was the first kakawin appeared in the East Javan period of the Javanese classical Hindu-Buddhist era in the 11th-century. Arjunawiwaha was composed by Mpu Kanwa during the reign of King Airlangga, king of the Kahuripan Kingdom, circa 1019 to 1042 CE. Arjunawiwaha is estimated to be finished in 1030. The Kakawin tells the story of Arjuna when he was engaged in meditation and performing a severe practice of asceticism on Mount Meru.

Because the Pāli Canon was at that time oral literature maintained in several recensions by dhammabhāṇakas (dharma reciters), the surviving monks recognized the danger of not writing it down so that even if some of the monks whose duty it was to study and remember parts of the Canon for later generations died, the teachings would not be lost. After the Council, palm- leaf manuscripts containing the completed Canon were taken to other countries such as Burma, Thailand, Cambodia and Laos.

The most traditional music of the area is huapango. Traditional dress for women includes a long black skirt with a white embroidered blouse and rebozo or quezquémetl. For men, it includes undyed cotton pants and shirt, a palm leaf hat, sandals and a machete. Traditional dishes of the area include mole poblano, pipián, tamales, fresh water shrimp and a type of ant called chicales. At night, a traditional snack is “molletes,” French bread with refried beans, longaniza sausage and cheese which is toasted.

Inside the box, Thiruvengadar sees a palm-leaf manuscript and a needle without an eyelet. On the script were the following words (in English for understanding): "Not even an eyeless needle will accompany you in the final journey of life." Then Pattinathar realised the philosophy and wisdom of the words and renounced everything, his wife, his wealth, kith, kin and with only a loincloth he left his home. He began singing many philosophical songs to enlighten people on the blissful state of renunciation.

However, when Mir Chakar went to Hani, Sheh Murid's fiancée, she brought him clean water in a silver bowl in which she has placed dwarf palm leaf, properly washed. The chief was surprised by the pieces of straw, but he drank the water with care in order to avoid swallowing the straw. When he departed he found Murid vomiting and sick. Murid told him that the water had made him ill because he drank a lot of water on an empty stomach.

There are about twenty more slender uncini with scythe-like cusps serrate on the outer edge. Outside of these are two or three of a flat form, like a section of a palm-leaf fan from handle to margin with four riblets, and the distal edge with three or more indentations. Under pressure these uncini have a tendency to split up lengthwise, beginning at the indentations. They are flat and smooth, thinner toward the distal end, and have no distinct shaft.

From the inscriptions carved during the 15-16th century in this temple, we come to know that the place where this temple is built was called as Vadiveeswaram. The 14th century inscription found in Pudhukkiraamam Manavaala Perumal temple tells about Kottar and the Palace found there. The 16th century incarnations found in Parakkai and kariyamaanikka puram temples mentions this city as ‘Kotaaraana mummudi chozhapuram’. In 15th century the palm-leaf manuscript of Azhagiyapaandipuram mudhaliyaar points out this city as ‘Kotaaraana chozha keralapuram’.

Zender, p.6.n.4 Stelae 1, 2 and 3 all remain in situ at Ixtutz, protected by palm-leaf canopies. Stela 4 was originally located at the base of the platform that supported Structures 9, 10 and 11 in Group A. The monument carved from limestone and is sculpted on one face only and contains a hieroglyphic text without any accompanying portrait. The text is largely well-preserved due to the monument having fallen face down in ancient times.

The text of the Akapporul is almost always printed together with the commentary of Nakkiranar, and the two are usually treated as a unity. T. G. Aravamuthan suggests that Ilampuranar, the author of a celebrated 11th-12th century commentary on the Tolkappiyam, also wrote a second commentary on the work, but this is no longer extant. The Akapporul was transmitted for several centuries in the form palm-leaf manuscripts. The first printed edition was prepared by Damodaram Pillai in 1883.

The tombs are roughly oblong in plan with single or multiple bed chambers with a rectangular court in the east from where steps rise to the ground level. Another type of burial chamber is made of four slabs placed on edges and a fifth one covering them as a cap stone. One or more such dolmens are marked by a stone circle. Among the megaliths are the umbrella stones ("kudakkal"), resembling handless palm leaf umbrellas used for covering pits enclosing burial urns.

They agreed to his request and he then distributed powder and bullets amongst them until all villages had some. Anansi then left for a time and wove a palm-leaf basket, returning when he had finished to the villages he'd distributed hunting supplies to. In turn, he received all they'd hunted and soon headed for Akwasi-the-jealous-one's settlement. Eventually, Anansi came upon a river where Akwasi and Aso drank, then took some of the meat and placed it into the water.

The term derives from the Latin term baiulus ("bearer"), which by the 4th century came to mean "nurse" or "preceptor". Thus in the 12th century the theologian Theodore Balsamon claimed that it came from baïon (βαΐον, palm leaf) because the preceptor was charged with supervising the growth of young minds. The term was rarely used, and only in Byzantine times; it is not attested in Modern Greek. The 13th- century scholar Manuel Moschopoulos offers the equivalent, well-established Greek terms παιδαγωγός and παιδοτρίβης.

The Buddhist works within the Schøyen collection consist of birch bark, palm leaf and vellum manuscripts. They are thought to have been found in the Bamiyan caves, where refugees were seeking shelter. Most of these manuscripts were bought by a Norwegian collector, named Martin Schøyen, while smaller quantities are in possession of Japanese collectors. These manuscripts date from the second to the 8th century CE. In addition to texts in Gandhāri, the Schøyen collection also contains important early sutric material in Sanskrit.

It is believed that Shiva appeared at the place as Eduganathar, the one who let the leaf float. Vaaduvenra Vinaayakar here is said to have stopped the movement of the palm leaf in the guise of a fish, in response to Sambandar's patikam. Shiva here is believed to have been worshipped by Garuda, Adiseshan and Vishnu. As per local legend, the place was called Cetanur as Adisesha, the serpent snake of Vishnu worshipped Shiva and later went on the become Edakam.

Lontara or lontaraq () are Bugis palm-leaf manuscripts that record knowledge on such topics as history, science, custom, and laws. The term originates from the Javanese/Malay word lontar, which is the type of tree that provides the leaves used. The types of lontara includes # attoriolong – history # bilang or kotika – characteristics of each days of the week # ade´ or ada´ – adat # ulu ada – past treaties or texts between kingdoms or countries # alopi-lopping – shipping adat # pangoriseng – genealogies of the royals.

Iyer studying palm leaf manuscripts As the Civaka Cintamani was a Jain classic, Swaminatha Iyer went to the homes of learned member of the Jain community in Kumbakonam to get some doubts cleared. He also read the Jain epics and collated several manuscript versions and arrived at a correct conclusion. It was due to his efforts that the Cevaka Cintamani was published in 1887. From that time onwards, he began to search for Sangam classics with a view to editing and publishing them.

The earliest extant dated text of the Heart Sutra is a stone stele dated to 661 CE located at Yunju Temple and is part of the Fangshan Stone Sutra. It is also the earliest copy of Xuanzang's 649 CE translation of the Heart Sutra (Taisho 221); made three years before Xuanzang passed away.He 2017 A palm-leaf manuscript found at the Hōryū-ji Temple is the earliest undated extant Sanskrit manuscript of the Heart Sutra. It is dated to c.

The museum preserves terracotta coins from Mauryan period, dating around 1st century BC, an ancient book containing the accounts of the Manjunatha Swamy temple, a 300 yr old Veena, a musical instrument of Vidhwan Veene Sheshanna. It has a vast collection of Indian stone and metal sculpture, paintings, items of jewellery, objects of worship and utilitarian objects created by the craftsmen of the coastal area. Different size cameras. The museum also houses a unique collection of 6000 palm leaf manuscripts.

Palm leaf manuscript of the Tirukkural The dating of the Tirukkural, and by extension the period of its author Valluvar, has been a subject of intense debate among scholars for centuries, and it continues to remain so. The Tamil Nadu government has ratified 31 BCE as the year of birth of Valluvar. Still the precise date as to when Valluvar completed writing the Kural text remains murky. This article speaks about various dates arrived at by various scholars over time.

It was first erected in 1947 in remembrance of the Soviet liberation of Hungary during World War II, which ended the occupation by Nazi Germany. Its location upon Gellért Hill makes it a prominent feature of Budapest's cityscape. The 14 m tall bronze statue stands atop a 26 m pedestal and holds a palm leaf. Two smaller statues are also present around the base, but the original monument consisted of two more originally that have since been removed from the site and relocated to Statue Park.

The Manimekhalai palm-leaf manuscripts were preserved and found in Hindu temples and monasteries along with those of Silappadikaram. It is the only surviving Tamil Buddhist literary work, though commentary and secondary Tamil literature evidence suggests that there were other Buddhist epics and texts in the Tamil language at least till the 14th century. The reason for its survival, states Richman, is probably its status as the sequel to the Silapathikaram or Sīlappadhikāram. UV Swaminatha Aiyar published a critical edition of the text in 1921.

Islanders still celebrate many ancient practices and festivals, with costumes and descriptions on display at the Yoron Museum, including a replica of a traditional village, complete with thatched-roof huts, tools, palm-leaf textiles and other items on display. Thatched-roof huts still exist in use throughout the island. A unique cultural practice is Yoron Kenpo, which includes formalized speeches along with the consumption of sugar- based shōchū as an offering to the gods. This practice dates back to the Muromachi Period of Japanese history.

Of the two temples here, it is believed that the one dedicated to Sudarsanamoorthy was the first to come into existence. Though there is no record of its origin, the temple is estimated to be over 1300 years old. There are scholars who hold that the circular-shaped Sreekovil belongs to the Treta Yuga; according to others, its origin dates back to the Dvapara Yuga. Some palm leaf texts on the temple do exist, but nobody has yet been able to understand or decipher them.

The limited collection of ancient, rare books and palm-leaf manuscripts are digitally available on the internet or on CD-ROM to the public free of charge. The categories of works include art, language, history and the sciences. Then, the project will be expanded to include several thousand Tamil books. The director of the project is Dr. Narayanan Kannan who was a founding member, in addition to Dr. Kuppusamy Kalyanasundaram and Ms. Subashini Kanagasundaram, who are located in South Korea, Switzerland and Germany, respectively.

In 2001 a team of Canadian students unearthed a fragment of Roman Samian pottery and a Nero's head coin dating from 65 AD. Other finds have included a ring etched with a palm leaf. This type of design symbolized victory and was worn by successful gladiators.Goulden, Barbara. Ancient find at the Lunt hints of Roman games, Coventry Telegraph, 3 May 2007 Evidence of Saxon settlement was unearthed in 2001 and finds evidencing mediaeval occupation include large post holes and a post-Roman ditch filled with pottery fragments.

Two different recensions of the text – the and the – have survived into modern times.Frits Staal (2009), Discovering the Vedas: Origins, Mantras, Rituals, Insights, Penguin, , pages 136-137 Reliable manuscripts of the Paippalada edition were believed to have been lost, but a well-preserved version was discovered among a collection of palm leaf manuscripts in Odisha in 1957. The Atharvaveda is sometimes called the "Veda of magical formulas", an epithet declared to be incorrect by other scholars.Jan Gonda (1975), Vedic Literature: Saṃhitās and Brāhmaṇas, Vol 1, Fasc.

Of the five great epics, Valayapathi and Kundalakesi are not available in full. Only fragments quoted in other literary works and commentaries have survived. The loss of the epic happened as recent as late 19th century CE. Tamil scholar and publisher of classical literature, U. V. Swaminatha Iyer mentions in his autobiography that he once saw a palm leaf manuscript of Valayapathi in the Thiruvaiyaru library of his teacher, Meenakshi Sundaram Pillai. However, when he later searched for it for publication, it had disappeared.

According to Dirks, the local sources like palm leaf manuscripts, copper plate inscriptions and many of the origin stories also indicate that there was a relationship between the Irukkuvel family of chieftains and the Karkathar vellalar community and he says, that the Irukkuvel titles such as Vēlār as in Madurantaka Irukkuvēlār, Śembiyan Irukkuvēlār, etc. proves that the Irukkuvels were indeed Vellalar.Volume 6 of A Topographical List of Inscriptions in the Tamil Nadu and Kerala States, page 47, 49 Stein disputes Arokiaswami's claim that the Irukkuvels were Vellalar.

An Ajanta mural of a royal court The pattern of large scale wall painting which had dominated the scene, witnessed the advent of miniature paintings during the 11th and 12th centuries. This new style figured first in the form of illustrations etched on palm-leaf manuscripts. The contents of these manuscripts included literature on Buddhism and Jainism. In eastern India, the principal centres of artistic and intellectual activities of the Buddhist religion were Nalanda, Odantapuri, Vikramshila and Somarpura situated in the Pala kingdom (Bengal and Bihar).

Basketry work included mats, sieves, fire fans, knapsacks, and rectangular baskets. A type of basket was constructed by intertwining the leaflets of a palm leaf on either side of the woody leaf-stalk, whereby something resembling a mat was produced. The woody portion running down the middle of the leaf stalk was then cut away and the mat doubled, whereupon, along the line where the edges meet, the leaflets were interwoven so that a cylindrical basket was formed. Around the bottom there was a raised ring.

Shri Villiappa pillai of Piramanur − one of the court poets of Sivagangai gave his Yettu suvadi (Palm Leaf) of Thiruppuvananatharula to Shri U.V.Saminathaiyer, who compiled the book titled Thiruppuvananatharula. It was printed in chennai,Presidency press in 1904. Shri Villiappa pillai also composed a satire titled Panchalakshna tirumugavilasam (The World Secret Revealer),published in 1899. This narrative piece full of humour and biting irony deals in about 4500 lines with the conditions of the people suffering in the Great famine of 1876−1878 (Thadhu varuda pancham).

Ettuveettil Pillas formed a council at the convention area of an inn at Venganoor, where they held consultation about the plans against the king Marthanda Varma and, the members resolved to assassinate the king on the Aaraattu festival day during his procession. The decision was scripted as palm leaf notes and hidden in the footwears of messengers. According to P. Shangoony Menon and V. Nagam Aiya, the conference happened sometime after Kollavarsham 906. Dr. A. P. Ibrahim Kunju states that above event as happened in Kollavarsham 912.

The museum's miniature collection encompasses representations of the main schools of Indian painting namely, Mughal, Rajasthani, Pahari and Deccani. It features palm leaf manuscripts dating to the 11th-12th centuries to the early 19th century pahari paintings, as well as paintings from the Sultanate period. Notable manuscripts housed in the museum include the Anwar-Suhayli painted in Mughal emperor Akbar’s studio and a 17th-century manuscript of the Hindu epic Ramayana from Mewar. The ivory section has artefacts dating as early as the Gupta era.

It currently houses the temple's library of ancient palm leaf buddhist manuscripts and books. On 11 February 1948, following the country's political independence from British rule, the national flag (Lion Flag) was raised for the first time over the Paththirippuwa. On 25 January 1998 the temple, including the Pattirippuwa, was severely damaged following the detonation of a truck bomb by Liberation Tigers of Tamil Eelam. The restoration work on the Pattirippuwa was undertaken by the Sri Lanka Ports Authority, under the guidance of the Department of Archaeology.

C.M. Whish was a collector of palm-leaf manuscripts in Sanskrit and other languages. After his premature death in 1833 at the age of thirty-eight years, Whish's brother, J.L. Whish, who was also employed in the service of East India Company deposited these manuscripts in the Royal Asiatic Society of Great Britain and Ireland in July 1836. A catalogue of these manuscripts list 195 items. Though the manuscripts collected by Whish are not distinguished by great age, there are many rare and valuable ones among them.

All the pieces have backgrounds and margins. The marginal shapes are in the form of Greek chains, rope-like texture and consecutive sevens, upside-down patterns and consecutive ‘S’ shapes. Patterns in the center include lilies and 6- or 8-leaf flowers with a central circle, pomegranate, palm leaf and clusters combined in a beautiful composition. This image reveals the imaginative power of artists who, given the quality and flexibility of stucco, were able to create them because of the lack of stucco firmness.

Temple buildings, its ancient gopuram, the library housing palm leaf manuscripts and statues incurred substantial damage. The bombing was carried out despite the presence of temple identification flags at four corners of the temple, as instructed by the International Committee of the Red Cross. No access to the area was granted to devotees until 1997, when the Chief Priest was allowed to visit with an Additional GA of the Sri Lankan government. The temple was found to be ruins with the sacred icons vandalized or missing.

Hand fans have three general categories: #Fixed (or rigid, flat) fans (Chinese: , píng shàn; Japanese: , uchiwa, cannot be folded): circular fans, palm-leaf fans, straw fans, feather fans, etc. #Folding fans (Chinese: , zhé shàn; Japanese: , sensu, can be freely opened): silk folding fans, paper folding fans, sandalwood fans, etc. #Modern powered mechanical hand fans: these are hand fans which, unlike most, appear as mini mechanical rotating fans with blades. These are usually axial fans, and often use blades made from a soft material for safety.

Vaikundar Thirukkudumbam Version (VTV) is one among the released versions of Akilam, the scripture of Ayyavazhi. It was named after the socio-religious welfare organisation Ayya Vaikundar Thirukkudumbam, which released it. As the Vivekanandan Version it was claimed this version was released including all accidentally as well as purposely omitted verse from all editions of the Palaramachandaran Version referring to the palm-leaf versions of Kottangadu, Swamithope, Thamaraikulam as well as Panchalankurichi versions. This version also includes various sub-sections as the other versions.

Palm raw materials and products remain important trade items within Pumé culture, both among Savanna and River Pumé. alt= Women's subsistence technology includes carrying baskets made from whole palm leaves with tumplines for carrying, wooden digging sticks, and digging sticks with steel tips. Women may include synthetic feed sacks for carrying plant foods (especially for the collection of feral mangos and manioc), or cloth sacks or clothing as additional carrying additional resources. Most gathering of root foods involves only the use of traditional palm leaf baskets.

Reed mats are handmade mats of plaited reed, made throughout most of Cambodia, India, and Thailand. Reed mat it is Indian economical and healthy bed Artisans weaving a reed mat in India The mats are produced by plaiting reeds, strips of palm leaf, or some other easily available local plant. The supple mats made by this process of weaving without a loom are widely used in Thai homes. These mats are also now being made into shopping bags, place mats, and decorative wall hangings.

The Chaktomuk Conference Hall (Khmer: សាលសន្និសីទចតុមុខ, French: Salle de conférence Chaktomuk) is a theater located in the capital city of Cambodia.The fan shaped hall is one of the most iconic works of famous Khmer architecture Vann Molyvann and opened in 1961 as La Salle de Conference Chaktomuk. Mainly used for the purpose of conducting ceremonies for foreign governors, the hall is a designed concrete structure which radiates in a fan shape referencing a palm leaf. The design combines traditional building elements (Khmer architecture) with a modern structure.

Giesler notes that the pronaos of the temple in Hitler's sketch is reminiscent of Hadrian's Pantheon and of the style of Friedrich Gilly or Karl Friedrich Schinkel.Giesler 326. However, there was little about Speer's elaboration of the sketch that might be termed Doric, except perhaps for the triglyphs in the entablature,Larsson 79. supported by the geminated red granite columns with their Egyptian palm-leaf capitals, previously employed by Speer in the portico outside Hitler's study on the garden side of the new Chancellery.

According to Dominik Wujastyk – a scholar of Sanskrit literature, Indology and the history of Yoga philosophy and practice, the Yoga Yajnavalkya is an early text on yoga. Many versions of its manuscripts have been discovered, with two pre-10th-century CE palm leaf manuscripts in Sanskrit, while many more versions have been found in other regional languages of the Indian subcontinent. The original text is likely many centuries older. The variations between the manuscripts suggest that this text was compiled and revised by multiple authors.

According to him, the first Panduvamshi king Udayana probably did not rule Dakshina Kosala, and his son Indrabala ruled during c. 620-640, which fits well with the theory dating Tivaradeva's ascension to the mid-7th century. ; Date of the Somavamshis : Alexander Cunningham dated Tivaradeva's reign to 425-450 CE, based on the Madala Panji palm-leaf manuscripts, which provide dates for the Somavamshi rulers, whom Cunningham theorized to be the descendants of the Panduvamshis. However, Madala Panji is no longer considered reliable by modern historians for determining the dates of the early Somavamshi rulers.

The oldest surviving manuscript of the Devi Māhātmya (part of Markandeya Purana), on palm-leaf, in an early Bhujimol script, Bihar or Nepal, 11th century. This Purana has 137 chapters, of which chapters 81 through 93 is the Devi Mahatmya. The text opens with the Mimamsa founder Jaimini asking sage Markandeya for answers to some questions raised by the Mahabharata, but never addressed in it. Markandeya asserts that he needs to go and perform some Vedic rituals, and suggests Jaimini to meet up with four wise birds who live in the Vindhya range.

St. Joseph's Syro Malabar Catholic Church, Aloor, is the first parish church in Aloor muri of Mukundapuram taluk. The Nazrani community of Aloor built a small prayer hall made of bamboo and palm leaf in the land donated by its members in 1858 and used it for their usual prayer necessities. In 1868, the Aloor church was recognized by the Vicariate Apostolic of Verapoly. Aloor parish is one of the 83 parishes between the Bharathappuzha and Periyar rivers, during the erection of the syro-Malabar hierarchy, and Trichur Vicariate in 1887.

The sutra was translated into Tibetan during the late eighth to early ninth century and a complete translation exists in Tibetan, Mongolian and the Manchu languages (see Translations). Current consensus is that the text is a compilation of Indic materials with extensive editing in China, rather than a translation of a single text from Sanskrit. A Sanskrit language palm leaf manuscript consisting of 226 leaves with 6 leaves missing which according to the introduction "contains the Śūraṅgama Sūtra" was discovered in a temple in China; it has yet to be verified.

McCarthy was greatly impressed by the beauty and natural wealth of the regions, but found the inhabitants living a "wretched existence...harried, mutilated and slaughtered by robbers". As in Vientiane ten years before, the Buddhist temples had been plundered and desecrated in a search for loot. McCarthy wrote that "the wats had been wantonly destroyed, and piles of palm-leaf records lay heaped together, which, unless soon looked at, would be lost forever". Subsequently, McCarthy travelled to Luang Prabang to consult with the Siamese military commanders and Chao Unkham.

This figure is more in line with the commonly stated view that 10–15% of the Islands population is Hindu. The Nagarakertagama, the 14th-century palm leaf poem that was found on Lombok places the island as one of the vassals of the Majapahit empire. This manuscript contained detailed descriptions of the Majapahit Kingdom and also affirmed the importance of Hindu-Buddhism in the Majapahit empire by describing temple, palaces and several ceremonial observances. Christianity is practised by a small minority including some ethnic Chinese and immigrants from Bali and East Nusa Tenggara.

Raghurajpur is a heritage crafts village out of Puri district, India, known for its master Pattachitra painters, an art form which dates back to 5 BC in the region and Gotipua dance troupes, the precursor to the Indian classical dance form of Odissi. It is also known as the birthplace of one of the finest Odissi exponents and Guru, Kelucharan Mohapatra. Apart from that, the village is also home to crafts like Tussar paintings, palm leaf engravings, stone and wood carvings, wooden, cowdung and papier mache toys, and masks.Bindloss, p.

After completing his PhD on Bhashakautaleeyam, Ezhuthachan joined University of Calicut as a Lecturer. He also served as a Senior Research Officer at Kerala State Institute of Languages, Research Fellow of Dravidian Linguistics Association and Visiting Professor at University of Calicut. K. N. Ezhuthachan had worked for the formation of institutions like Thaaliyola grantha library: a library for old Palm-leaf manuscript, Which was established in 1971 under Malayalam Departement of the University of Calicut. And Vallathol educational trust, A trust formed in 1977 in memory of Vallathol Narayana Menon.

Work began on 14 October 1860 in a large shed near Mandalay Palace. The text had been meticulously edited by tiers of senior monks and lay officials consulting the Tipitaka (meaning "three baskets", namely Vinaya Pitaka, Sutta Pitaka and Abhidhamma Pitaka) kept in royal libraries in the form of peisa or palm leaf manuscripts. Scribes carefully copied the text on marble for stonemasons. Each stone has 80 to 100 lines of inscription on each side in round Burmese script, chiseled out and originally filled in with gold ink.

Knanaya women historically wore gold earrings with balls and small raised heads, one inch in diameter, known as Mekkamothiram or Kunukku, the same earrings are also worn by the Northist Saint Thomas Christians. Southist and Northist women alike wear a distinct type of sari known as the Chatta Mundu. This comprises the chatta, a white blouse embroidered with design, and the mundu dress. The mundu is a long white cloth worn from the waist down, and includes 15 to 21 pleats covering the back thigh in a fan shape representing a palm leaf.

In 1914, when Stein visited during his third expedition, he concentrated on the other sites at Miran. In the fort Stein found Tibetan documents on wood and paper, fragments with a Turkish runic script, palm-leaf documents inscribed with Brahmi characters and Kharosthi texts on silk. The majority of the manuscript finds from Miran are official Tibetan documents and military information from the fort, written in early Tibetan script on wood or paper, dating from the eighth and ninth centuries. These are some of the earliest examples of the Tibetan script.

In 1988 the first serious attempt to catalogue and digitize Lao primary sources began. The Toyota Foundation in conjunction with the Lao Ministry of Information and Culture began an initiative to catalogue over 300,000 phuk (palm-leaf books) in over 800 monasteries. From 1992-2004 the Preservation of Lao Manuscripts Programme began as a joint German and Lao venture. Starting in October 2007, the National Library has collaborated with the University of Passau and the Berlin State Library (Staatsbibliothek zu Berlin Preußischer Kulturbesitz) to create the Digital Library of Lao Manuscripts.

The government granted permission for the manuscript collection to be made accessible via the Internet. The project digitally copied and stored Lao palm leaf manuscripts, with over 86,000 texts being preserved and 12,000 texts microfilmed in a central database. The results of these efforts are over 7,500 old and unique titles, representing a massive amount of literary wealth despite the destruction and wars of the nineteenth and twentieth centuries. The effort to translate, preserve and promote these primary sources is ongoing and will protect the literary heritage of Laos for future generations.

Some of the manuscripts of Bhela available are the Thanjavur Manuscript - a palm leaf manuscript kept in Maharaja Sarfoji's library in Thanjavur - and East Turkestan Manuscript, only one folio of a paper manuscript, now kept in Staatsbibliothek zu Berlin.Mathematics and Medicine in Sanskrit, Edited by Dominik Wujastyk Charaka later on, taking cues from Agnivesa Samhita, produced the now renowned work Charaka Samhita around 300 B.C. which survived and has been handed down to us in the form of Bower Manuscript dated around 4th century. Charaka Samhita is the foundational text of Ayurveda.

The two brothers served in the department of Sanskrit at Pachaippa's college and Madras Presidency college. Inspired by their training under Pulavanur Desikachariar, and later by Garudapuram Swamy, they did pioneering works in editing several palm leaf manuscripts like Lakshmi Tantram, Manusmriti, Dayasatakam and Sribashyam (the celebrated work of Saint Ramanuja on the Brahmasutra). One of the most renowned Srivaisnavite sanyasin Sri Kozhialam Rangaramanuja Mahadesikan spent the first few months at this village right after taking up sanyasa asramam. Pulavanur Desikachariar's scholarship and orthodoxy was an attraction not only to such saints.

After the discovery of palm-leaf manuscripts of the Vajrasuchi Upanishad manuscript, a Buddhist text attributed to 2nd- century CE Asvaghosa was published from Nepal with the same title Vajrasuchi, which is similar in its message as the Vajrasuchi Upanishad. It was published in 1839 by Hodgson, Wilkinson and Sūbajī Bāpū. This added to the complications in dating and in determining the author of the text. However, the authenticity of the Buddhist text, and whether its author was Asvaghosa is considered seriously doubtful, according to many scholars, and most recently by Patrick Olivelle.

Portions of an ancient legal text written in the Tai Noi script on a palm-leaf manuscript. The script was banned in the 1930s but survived in Laos as the modern Lao alphabet. The written language is currently at Stage IX, which on the EGIDS scale is a 'language [that] serves as a reminder of heritage identity for an ethnic community, but no one has more than symbolic proficiency'. This applies to both the Tai Noi script used for secular literature and the Tua Tham script previously used for Buddhist texts.

Palm leaves were used as writing materials in South Asia and in Southeast Asia dating back to the 5th century BCE and possibly much earlier. Their use began in South Asia and spread elsewhere, as texts on dried and smoke treated palm leaves of Borassus species (Palmyra palm) or the Ola leaf (leaf of Corypha umbraculifera or the talipot palm). One of the oldest surviving palm leaf manuscripts of a complete treatise is a Sanskrit Shaivism text from the 9th-century, discovered in Nepal, now preserved at the Cambridge University Library.Pārameśvaratantra (MS Add.

It was published in twelve volumes and in four languages: Latin, Sanskrit, Arabic and Malayalam.Fournier (1987) Mentioned in these volumes are plants of the Malabar region which in his time referred to the stretch along the Western Ghats from Goa to Kanyakumari. The ethno-medical information presented in the work was extracted from palm leaf manuscripts by a famous practitioner of herbal medicine named Itty Achuden. Achuden was an vaiydan ("healer") of the local Ezhava tradition (that has in recent times been included under the label of Kerala Ayurveda).

In Buddhist studies, particularly East Asian Buddhist studies, post-canonical Buddhist texts, Buddhist apocrypha or Spurious Sutras and Sastras designate texts that are not accepted as canonical by some historical Buddhist schools or communities who referred to a canon. The term is principally applied to texts that purport to represent Buddhist teaching translated from Indian texts, but were written in East Asia.李学竹. (author tr to English: Li Xuezhu). 中国梵文贝叶概况. (title tr to English: The State of Sanskrit Language Palm Leaf Manuscripts in China).

Entrance of the Saraswathi Mahal Library, Tanjore, Tamil Nadu, India. Saraswathi Mahal Library, also called Thanjavur Maharaja Serfojis Sarawswathi Mahal Library is a library located in Thanjavur (Tanjore), Tamil Nadu, India. It is one of the oldest libraries in Asia established during 16th century by Nayakas of Tanjavur and has on display a rare collection of Palm leaf manuscripts and paper written in Tamil and Sanskrit and a few other languages indigenous to India. The collection comprises well over 49,000 volumes, though only a tiny fraction of these are on display.

In this statue, Tamil Thai holds in her hands palm leaf manuscripts, a japa mala, the torch of knowledge and a Sengottu yazh. The statue installed to commemorate the Fifth International Tamil Conference, Madurai, 1981, depicts Tamil Thai in a seated position sitting on a lotus flower with one hand in the abhayamudra. A nearly identical statue has been installed as the main idol in the Tamil Thai Temple in Karaikudi. In some areas, Andal is considered to be Tamil Thai due to her work to Tamil literature.

Some of the manuscripts of Bhela available are the Thanjavur Manuscript - a palm leaf manuscript kept in Maharaja Sarfoji's library in Thanjavur - and East Turkestan Manuscript, only one folio of a paper manuscript, now kept in Staatsbibliothek zu Berlin.Mathematics and Medicine in Sanskrit, Edited by Dominik Wujastyk Charaka later on, taking cues from Agnivesa Samhita, produced the now renowned work Charaka Samhita around 300 B.C. which survived and has been handed down to us in the form of Bower Manuscript dated around 4th century. Charaka Samhita is the foundational text of Ayurveda.

It is likely the earliest extant text regarding the history of the Mon people in Lower Burma,Aung-Thwin 2005: 133–135 probably the only surviving portion of the original Mon language chronicle, which was destroyed in 1565 when a rebellion burned down Pegu (Bago).Harvey 1925: xviii Four oldest palm-leaf manuscript copies, conjecturally dated to the mid 18th century, of the original Binnya Dala translation have survived. In all, nine slightly different versions of the chronicle existed according to a 1968 analysis by Nai Pan Hla.

Siddhaṃ manuscript of the Heart Sutra. Bibliothèque nationale de France palm-leaf manuscript in Siddham script, originally held at Hōryū-ji Temple, Japan; now located in the Tokyo National Museum at the Gallery of Hōryū—ji Treasure. The original copy may be the earliest extant Sanskrit manuscript of the Heart Sutra dated to the 7th–8th century CE. It also contains the Sanskrit text of the Uṣṇīṣa Vijaya Dhāraṇī Sūtra and the final line shows the Siddhaṃ abugida. Chinese use of the Siddhaṃ script for the Pratisara mantra, from the Later Tang.

Navarathri, Karthigai, Mandala Vilakku, Maasi Thiruvizha, Pallivettai and Bhairava Pooja are the most celebrated events in the temple. The eight-day maasi festival includes Ottamthullal and Kathakali programs depicting scenes from the Ramayana and Mahabharata. It is customary that the deity's sword and lamp are taken in procession by the descendants of the youths who stood guard over the valuables and the palm leaf umbrella. Though the Mannadiar clan is given a privileged place in the activities of the temple, members of the entire community participate in the conduct of the temple festivals.

Then Marudhavaanan gives his father just a small box containing three cow dung cakes and palm leaf documents which are loan promissory notes from his friends. The angered father throws the cow dung cakes out, and to his surprise sees there are gold coins and precious gems like diamonds & pearls in them. Thiruvengadar hurries home to see his son. But Marudhavaanan was not at home and Sivakalai gives Thiruvengadar a very small box, which the son Marudhavaanan had given her, to be handed over to his father, before the son had disappeared.

Wendy Doniger (2014), On Hinduism, Oxford University Press, , page 79; Sarah Boslaugh (2007), Encyclopedia of Epidemiology, Volume 1, SAGE Publications, , page 547, Quote: "The Hindu text known as Sushruta Samhita is possibly the earliest effort to classify diseases and injuries" The Suśrutasaṃhitā is of great historical importance because it includes historically unique chapters describing surgical training, instruments and procedures which is still followed by modern science of surgery. One of the oldest Sushruta Samhita palm-leaf manuscripts is preserved at the Kaiser Library, Nepal. It is dated to 878 CE.

An 11th-century Nepalese palm-leaf manuscript in Sanskrit of Devimahatmya (Markandeya Purana). The study of Puranas manuscripts has been challenging because they are highly inconsistent.Ludo Rocher (1986), The Puranas, Otto Harrassowitz Verlag, , pages 59-67Gregory Bailey (2003), The Study of Hinduism (Editor: Arvind Sharma), The University of South Carolina Press, , pages 141-142 This is true for all Mahapuranas and Upapuranas. Most editions of Puranas, in use particularly by Western scholars, are "based on one manuscript or on a few manuscripts selected at random", even though divergent manuscripts with the same title exist.

Sivachariar gladly consented, but the wedding was not to take place. All lavish arrangements had been made in Arulmigu Sokkantheeshwarar Temple at Puthur for the wedding. According to a legend, while Sundarar was being married, the service was interrupted by an old ascetic who asked for Sundarar as his servant, making a namesake claim that Sundarar's grandfather pledged him according to an ancient palm leaf manuscript in his possession. Sundarar and those assembled at the wedding were outraged and belittled the old man as a madman (piththaan: Tamil).

The monument was designed by Leon Suzin. The first part of the monument, a small memorial tablet, was unveiled on April 16, 1946; the plaque was in a shape of a circle, with a palm leaf, a Hebrew letter "B" , and a Hebrew, Polish and Yiddish inscription: "For those who fell in an unprecedented and heroic struggle for the dignity and freedom of the Jewish people, for a free Poland, and for the liberation of mankind. Polish Jews". It was also decided to build a larger monument in the future.

This hat reached its height in the 1930s and 1940s, and can be seen on movie stars of that era. Because of the quality of his work, his hats became highly sought after during these decades, when he began working on his own, exported to the United States and Europe. The hats are made from a type of palm leaf called jipi, named after the town of Jipijapa, Ecuador, which makes a similar hat. The palm leaves are cut while young and unopened to obtain the finest fiber.

In Jewish liturgy, the myrtle is one of the four sacred plants (Four Species) of Sukkot, the Feast of Tabernacles representing the different types of personality making up the community. The myrtle having fragrance but not pleasant taste, represents those who have good deeds to their credit despite not having knowledge from Torah study. The three branches are lashed or braided together by the worshipers a palm leaf, a willow bough, and a myrtle branch. The etrog or citron is the fruit held in the other hand as part of the lulav wave ritual.

The roof structure in timber was covered with palm leaf thatching for most buildings and rarely with tiles for palaces or temples. The exterior of the laterite walls were either left as such or plastered with lime mortar to serve as the base for mural painting. The sculpturing of the stone was mainly moulding in horizontal bands in the plinth portion (adhistans) whereas the carving of timber covered all elements _ pillars, beams, ceiling, rafters and the supporting brackets. The Kerala murals are paintings with vegetable dyes on wet walls in subdued shades of brown.

Prince of Malacca In the film Chandran Rutnam is set to direct, Prince of Malacca, the olai-chuvadi (palm-leaf) reading which Raj Rajaratnam sought to forecast his future is influenced. After Johny reads an article in the Newsweek magazine by a professor at the University of New York, he becomes interested in olai-chuvadi reading or Naadi astrology. The article reveals, "Rajaratnam had gone to the ola-leaf readers." It is said there was a government case against Raj, that he was in the stock business, that he was famous worldwide.

One of the sketches by Jacques le Moyne showing a Timucua village The Timucua of northeast Florida (the Saturiwa and Agua Dulce tribes) at the time of first contact with Europeans lived in villages that typically contained about 30 houses, and 200 to 300 people. The houses were small, made of upright poles and circular in shape. Palm leaf thatching covered the pole frame, with a hole at the top for ventilation and smoke escape. The houses were 15 to 20 feet (4.5 to 6 m) across and were used primarily for sleeping.

Ek Prahar. p. 6 In a palm-leaf manuscript kept in the Kaiser Library, dated 1567 VS (1510), Mukunda Sen is described as a Magar king of Palpa who invaded the Kathmandu Valley in 1581 VS (1524). Thus, in the 17th century, Malla kings of Kathmandu valley were united to fight back the invasion of Magars from Palpa.Devkota. ibid. One of Mukunda Sen's wives was also the daughter of the Magar King of Parkogha: Mahadevi Suvarnamala, and she had four sons: Manishya Sen, Imbarsen, Kuvar and Lohang Sen.

After the death of Ayya Vaikundar, a palm-leaf text, the Akilattirattu Ammanai, was opened, and it revealed instructions and concepts of Ayyavazhi faith and practice. The section known as Nadutheervai Ula in the Arul Nool predicts that Ayya Vaikundar will return during the final judgement. Another verse in the Pathiram of Arul Nool states: "Breaking the earth, I will come to give you counsel", and yet another verse in the Thinkalppatham of Arul Nool states: "From out of the earthen cell, I will come out". Profundity upon profundity.

The dance is typically accompanied by martial artists and acrobatics. A feature of the Vietnamese unicorn dance is its dance partner Ông Địa or the spirit of the earth, depicted as a large bellied, broadly grinning man holding a palm-leaf fan similar to the Chinese 'Big Head Buddha' (大头佛). The good-hearted spirit, according to popular beliefs, has the power to summon the auspicious unicorn, and thus during the dance, takes the lead in clearing the path for the unicorn. The Vietnamese lion head is made differently because of its missing horn.

A beautifully adorned Jaapi. Sarudaya jaapi The jaapi or japi (; Bodo: Khofri) is a traditional conical hat from Assam, India similar to the Asian conical hat which is made from tightly woven bamboo and/or cane and tokou paat (Trachycarpus martianus) a large, palm leaf. The word jaapi derives from jaap meaning a bundle of taku leaves. In the past, plain jaapi were used by ordinary people in Assam and by farmers for protection from the sun, while ornate jaapi were worn as a status symbol by royalty and nobility.

A variety of kubing harps Playing the kubing The kubing is a type of Philippine jaw harp from bamboo found among the Maguindanaon and other Muslim and non-Muslim tribes in the Philippines and Indonesia. It is also called kobing (Maranao), kolibau (Tingguian), aru-ding (Tagbanwa), aroding (Palawan), kulaing (Yakan), karombi (Toraja), yori (Kailinese) or Kulibaw. Ones made of sugar palm-leaf are called karinta (Munanese), ore-ore mbondu or ore Ngkale (Butonese). The kubing is traditionally considered an intimate instrument, usually used as communication between family or a loved one in close quarters.

Palm leaf with Vachanas (11th - 12th century). Basavaadi Sharana's Vachanas are their experiences in the process of God realization. About 800 sharanas practiced the technique and wrote their experiences in terms of Guru (Unmanifest Chaitanya), Linga (Manifest Chaitanya), Jangama (Pure consciousness of Lingatattva in one's prana), Padodaka (intimacy with the knower/source of Lingatattva), and Prasada (becoming lingatattva). As per record, this form exchange of experience of the realization of the God in group discussion has happened only in Karnataka by the sharanas mainly under the guidance of Basavanna, Channa Basavanna Allama Prabhu and Siddarameshwar.

12th century Vachana poet Akka Mahadevi Vachana poetry, developed in reaction to the rigid caste-based Hindu society, attained its peak in popularity among the under-privileged during the 12th century. The Veerashaivas, who wrote this poetry, had risen to influential positions by the Vijayanagara period.Shiva Prakash (1997), p. 188 Following the Muslim invasions in the early 14th century, Brahmin scholars methodically consolidated writings of Hindu lore. This inspired several Veerashaiva anthologists of the 15th and 16th centuries to collect Shaiva writings and vachana poems, originally written on palm leaf manuscripts.

Ashokan edicts written on rocks or pillars are considered unique and permanent as compared to the palm leaf or bark writings (perishable materials) of the past during the Harappan civilization, or even early Mauryan Empire edicts. The Brahmi script was not deciphered until 1837, by James Prinsep, an Indian antiquarian. The edicts of Ashoka deal with codes of conduct in respect of moral and religious views, as his personal messages. The edicts are of two types: the in-situ rock edicts and the pillar edicts, both of which are found in Delhi.

A replica of Uṣṇīṣa Vijaya Dhāraṇī Sūtra manuscript in Siddham on palm-leaf in 609 CE. Hōryū-ji, Japan. The last line is a complete Sanskrit syllabary in Siddhaṃ script Siddhaṃ (Sanskrit, accomplished or perfected), descended from the Brahmi script via the Gupta script, which also gave rise to the Devanāgarī script as well as a number of other Asian scripts such as Tibetan script. Siddhaṃ is an abugida or alphasyllabary rather than an alphabet because each character indicates a syllable. If no other mark occurs then the short 'a' is assumed.

The emblem is designed in three segments, separated by a river and its tributaries. The microscope on left symbolizes the insatiable human spirit of enquiry and scientific research fostered by this institution. The palm leaf manuscripts on a stand with a writing instrument on the right represent the great storehouse of accumulated wisdom of past generations and the pursuit of creativity which are the hallmarks of this institution. The open book at the bottom epitomizes the dissemination of knowledge and wisdom which the college inculcates in its countless scholars.

However, birch bark and palm leaf continue to be used even today on a limited scale in a rural milieu for the use of horoscopes, wedding invitations, and other cultural uses. In China, the early material was animal bones, later silk, bamboo and wooden slips, until the 2nd century when paper was invented. Paper, being invented in 105 A.D. wasn't introduced to Europe for another thousand years following a battle in 751 A.D. where a few paper-makers were captured and thus the technology spread from Baghdad westward, only reaching Spain in the 12th century.

Traces of what seems to be tent placements and/or palm-leaf and palm-matt huts found near the beach may be associated with transient members of the Zubaran society. It is likely that these interim dwellings housed the people who were the primary producers of Zubarah’s wealth: the pearl fishers and mariners who harvested the pearl banks each season.Richter, T., Wordsworth, P. D. & Walmsley, A. G. 2011: Pearlfishers, townsfolk, Bedouin and Shaykhs: economic and social relations in Islamic Al- Zubarah. P. 12 in Proceedings of the Seminar for Arabian Studies.

Pysanky created by the mountain people of the Hutsul region of Ukraine often showed a stylized fir tree branch, a symbol of youth and eternal life. Trees, in general, symbolized strength, renewal, creation, growth; as with animal motifs, the parts (leaves, branches) had the same symbolic meaning as the whole. The oak tree was a sacred to the ancient god Perun, the most powerful of the pagan Slavic pantheon, and thus oak leaves symbolized strength. Pussy willow branches are sometimes depicted on pysanky; in Ukraine, the pussy willow replaces the palm leaf on Palm Sunday.

Stucco image of Narasimha seen on the vimana The inscriptions of the temple indicate that the villagers requested the rulers to allow them to choose their own representatives. Parantaka Chola readily acceded to their demand and instituted the Kudavolai system (ballot) of democratically electing the village representatives. The rules of electing and the eligibility of the representatives and voters are described in detail in the inscriptions. The villagers assembled at a common place and wrote the name of their preferred representative in a palm leaf and put it in a pot.

In a cave in the Sagaing Mountains they practised concentration and insight meditation under the instructions of a monk who was reputed to be an arahant.Bhikkhu Nyanatusita & Hellmuth Hecker, pp.27. Desiring to deepen his study of Pali and the Pali scriptures, he went to Sri Lanka in 1905. In 1905–06 Nyanatiloka stayed with the Siamese prince monk Jinavaravamsa, (layname Prince Prisdang Jumsai, who had earlier been the first Siamese Ambassador for Europe) in palm leaf huts on the small island of Galgodiyana near Matara, which Jinavaravamsa called Culla-Lanka ("Small Lanka").

Pushpadanta composed the first 177 Sutras and his colleague Bhutabali wrote the rest, the total being 6000 Sutras. The palm leaf writings of this long work, originally written in Prakrit were deposited sometime in the early centuries of the Common Era in the Digambara holy place of Mudabidri, a temple town in South- West Karnataka. Here, these scriptures were treated with great reverence, but became mere objects of worship. Digambara āgamas like Satkhandāgama and the Kasāyapāhuda were in a state of neglect and were not studied or made available to the community.

Given the economic difficulties in Venezuela, it is unclear whether the Savanna Pumé even have the minimal access seen in the early 2000s to some of these goods. Some River Pumé communities are the beneficiaries of government programs that include some provisioning with manufactured products. Savanna Pumé construct their houses primarily from materials collected in the llanos; wood, palm leaf thatch, and vines used to tie together the house framework. Moriche palms (Mauritia flexuosa) are the critical resource needed for palm thatch, roofing material, as well as other significant technologies.

Fibers made from moriche palm leaves as well as whole leaves, are some of the most important raw materials used by the Savanna Pumé. The River Pumé primarily use fibers from macanilla palms (Astrocaryum jauri). Palm leaf fibers are used to make string, rope, hammocks, basket containers, basketry mats, and many diverse woven containers and objects for subsistence, storage, and other critical technologies. Collection of this raw material is most common in the dry season when women process and accumulate the fine fibers from palm leaves needed for string/rope construction and weaving.

Water carafes or yeidagaung with a cup doubling as a lid, and vases are also among lacquerware still in use in many monasteries. Various round boxes with lids, small and large, are known as yun-it including ones for paan called kun-it (; betel boxes). Yun titta are rectangular boxes for storing various articles including peisa or palm leaf manuscripts when they are called sadaik titta. Pedestal dishes or small trays with a stem with or without a lid are known as kalat for serving delicacies or offering flowers to royalty or the Buddha.

But during installation ceremony, the idol didn't fit to its peetham or seat, the priests felt something supernatural and everyone came out near Jalavannthy. Then they heard celestial instruments being played and chanting of vedic hymns from inside. As they rushed and opened altar door, they saw the idol installed at right place with blazing light everywhere and a couple of bananas in an Areca nut palm leaf in front of the idol. Two celestial beings came out of the sanctum- sanctorum and disappeared on eastern bank of Jalavanthy and they were Durvasa and Vedavyasa.

Thomas Hickey (1816). Suggested identities of the persons from left to right are Dhurmia, a Jain pandit holding a palm-leaf manuscript, Cavelli Venkata Lechmiah, a Telugu Brahmin pandit, Colin Mackenzie in the red uniform of the East India Company and Kistnaji, a peon holding a telescope. The background was said by early commentators to be the statue of Gomateshwara at Shravanabelagola but Howes (2010) identifies it as Karkala. The hill to the left of the statue has a basket-and-pole used by the Great Trigonometrical Survey.

Of the surviving poems, the II-VI decade-related poems are about the three generations of rulers from the Imayavaramban dynasty. The remaining poems are about the three generations of rulers from the Irumporai dynasty. In the palm- leaf manuscripts of the Patirruppattu, each decade ends with an epilogue in verse style called the patikam of later date, followed by a colophon in prose. Thereafter is a commentary written in or after 13th century CE, according to U. V. Swaminatha Iyer – the Tamil scholar who rediscovered Sangam manuscripts.

17th-century palm leaf manuscript page on temple building, Odisha. A Hindu temple is a symmetry-driven structure, with many variations, on a square grid of padas, depicting perfect geometric shapes such as circles and squares. Susan Lewandowski states that the underlying principle in a Hindu temple is built around the belief that all things are one, everything is connected. A temple, states Lewandowski, "replicates again and again the Hindu beliefs in the parts mirroring, and at the same time being, the universal whole" like an "organism of repeating cells".

The hall combines traditional Khmer elements with modern structural design. The design behind this structure was created by Vann Molyvann, one of the major practitioners of New Khmer Architecture. To bring out the culture he was raised in, the building was designed as a concrete structure radiating in a fan, made to represent a palm leaf. The location was also a set back to the hall with a 270-degree view that can see the full views of the 4 rivers cross together forming a tributary to the spectacular view.

Badugé and Vadugé are two ancestral family names used to date by Karava families of Sri Lanka. It is derived from the Tamil Vatukar. An 18th-century etching of the Vaduga King Kirti Sri Rajasinghe (1747-1781) of the Kshatriya Surya Vamsa with his courtiers paying obeisance to him. The objects carried in honour of the king are: Mutukuda (royal white umbrella), Álawattam (disks with sun emblems representing the king’s descent from the solar race), Wadanatalathu (ceremonial palm leaf shades), Válavíjani (yak tail whisks), Sak paliha (white conch shields) and ceremonial weapons.

Devi Thoththira Manchari (Poetic composition in praise of Goddess Devi) and Devi Maanasa poosai anthaathi (Mental Worship of Devi) are two examples; there are others. Anthaathi is a style in Tamil poetry wherein stanzas are composed so that the terminal part of a stanza becomes the initial part of the next. Batticaloa district in the Eastern Province is famous for its folk songs (நாட்டார் பாடல்கள்). Sathasiva Iyer collected the Palm-leaf manuscripts from interior areas, printed and published them as a book with the title Vasanthan Kavi Thirattu.

Next to the boy is a carving of a winged goddess of victory holding a palm leaf in her left hand and a crown in her right hand, raising the crown towards the head of the boy. The left side of the lintel has a carved relief representing the same goddess of victory with the same items in her hands. The carvings appear to be linked to the mysterious rituals that were performed inside the temple. These rituals were related to the issues of birth, growth, death, and the hope of an afterlife.

The first model was a 30 mm in diameter circular bronze, silver or gilded medal depending on the level of the award, the design was by engraver Jules Desbois. The obverse bore charity personified by France supporting a wounded soldier. On the reverse at centre, the relief circular inscription "RECONNAISSANCE FRANÇAISE" along the circumference with at centre and a palm leaf on the right. The second model is a 32 mm in diameter circular bronze, silver or gilded medal depending on the level of the award, the design was by engraver Maurice Delannoy.

M. K. Raman or Mu Ko Raman (28 October 1926 - 4 January 2017), also known as Balakavi M. Kothandaraman, son of Gajaaranya Dravida Kavimani Muthuswamy Iyer, was a Tamil scholar and an expert in reading palm leaf manuscripts. He has written several poems and authored many books. The title 'Balakavi' was conferred on him by the Senior Sankaracharya of Kancheepuram Sankara Math, as he had written many poems as a young child. He worked at the U. V. Swaminatha Iyer Library and the International Institute of Tamil Studies.

19th century Burmese Kammavācā (confession for Buddhist monks), written in Pali on gilded palm leaf The Theravada commentaries refer to the Pali language as "Magadhan" or the "language of Magadha". This identification first appears in the commentaries, and may have been an attempt by Buddhists to associate themselves more closely with the Maurya Empire. However, only some of the Buddha's teachings were delivered in the historical territory of Magadha kingdom. Scholars consider it likely that he taught in several closely related dialects of Middle Indo- Aryan, which had a high degree of mutual intelligibility.

However, in 2006, the military government announced a plan to move a large part of its collection to a new National Library in Nay Pyi Taw, and to auction off its 8-story building and lot in Tamwe Township. In October 2008, the National Library was moved to its current location. The library's current collection of ancient Burmese texts includes 16,066 palm-leaf inscriptions, 1972 parabaik (folded writing tablets made of paper, cloth or metal), and 345 handwritten scripts of famous writers. The library's preservation and conservation section, established in 1993, regularly maintains rare Burmese manuscripts.

Charyapada manuscript preserved in the library of Rajshahi College. The first works in Bengali, appeared between 10th and 12th centuries C.E. It is generally known as the Charyapada and are 47 mystic hymns composed by various Buddhist monks, namely; Luipada, Kanhapada, Kukkuripada, Chatilpada, Bhusukupada, Kamlipada, Dhendhanpada, Shantipada and Shabarapada amongst others. The manuscript was discovered on a palm leaf in the Nepal Royal Court Library in 1907 by the Bengali linguist Haraprasad Shastri. Due to the language of these manuscripts only being partially understood, they were classified by Shastri with the name Sandhya Bhasha (সন্ধ্যা ভাষা), meaning dusk language.

The sphere had openings for three windows made of fused quartz, the strongest transparent material then available, as well as a entrance hatch which was to be bolted down before a descent. Initially only two of the windows were mounted on the sphere, and a steel plug was mounted in place of the third window. Oxygen was supplied from high-pressure cylinders carried inside the sphere, while pans of soda lime and calcium chloride were mounted inside the sphere's walls to absorb exhaled CO2 and moisture. Air was to be circulated past these trays by the Bathysphere's occupants using palm-leaf fans.

A page from the Ganga Mahatmya section of Skanda Purana in Sanskrit language and Devanagari script A page from the Skanda Purana manuscript in Sanskrit language and Devanagari script A leaf from a palm leaf of Skanda Purana manuscript book, held together by a thin rope The Skanda Purana (IAST: Skanda Purāṇa) is the largest Mahāpurāṇa, a genre of eighteen Hindu religious texts.Ganesh Vasudeo Tagare (1996). Studies in . Published by Motilal Banarsidass, The text contains over 81,000 verses, and is of Kaumara literature, titled after Skanda, a son of Shiva and Parvati, who is also known as Kartikeya and Murugan.

The Skanda Purana manuscripts have been found in Nepal, Tamil Nadu (Tamil:ச்கந்த புராணம்) and other parts of India. The Skanda Purana is among of the oldest dated manuscripts discovered in Nepal. A palm-leaf manuscript of the text is preserved at the National Archives of Nepal (NAK 2–229), and its digital version has been archived by Nepal-German Manuscript Preservation Project (NGMCP B 11–4). It is likely that the manuscript was copied by the scribe on Monday, March 10 811 CE, though there is some uncertainty with this date because the samvat of this manuscript is unclear.

In France, she was portrayed as having a marble throne and a palm leaf in her left hand, holding her robe in her right hand. This depiction is from Augustin Royer's 1679 atlas. In Chinese astronomy, the stars forming the constellation Cassiopeia are found among three areas: the Purple Forbidden enclosure (紫微垣, Zǐ Wēi Yuán), the Black Tortoise of the North (北方玄武, Běi Fāng Xuán Wǔ), and the White Tiger of the West (西方白虎, Xī Fāng Bái Hǔ). The Chinese astronomers saw several figures in what is modern-day Cassiopeia.

The main implement in a jharay is either a peacock feather or a cocoyea broom- a traditional broom made using the midrib of the coconut palm leaf. Some also report a knife or machete being used. In some instances, the cocoyea broom is measured against a particular part of the body at the beginning of the ceremony, and it is believed to be confirmation of maljo if the recorded length has changed by the end of the session. The officiant will say a prayer while using the tool of choice to brush the person from head to toe.

Novice monks practicing the art of making palm-leaf folios at Wat Manolom, Luang Prabang, Laos Traditionally literature is held high regard in Lao society. Lao literature spans a wide range of genres including religious, philosophy, prose, epic or lyric poetry, histories, traditional law and customs, folklore, astrology, rituals, grammar and lexicography, dramas, romances, comedies, and non- fiction. Lao thematic elements frequently combine the religious and philosophical with secular works and folklore. It is important to appreciate that for the Lao, to engage in study or writing was in essence to pursue a deeper philosophical or religious meaning.

On November 22, a private funeral was held at the Church of the Heavenly Rest in New York City, attended by President Cleveland and ex-President Hayes, among other notables. Arthur was buried with his family members and ancestors in the Albany Rural Cemetery in Menands, New York. He was laid beside his wife in a sarcophagus on a large corner of the plot. In 1889, a monument was placed on Arthur's burial plot by sculptor Ephraim Keyser of New York, consisting of a giant bronze female angel figure placing a bronze palm leaf on a granite sarcophagus.

Saraju Rath (2012), Aspects of Manuscript Culture in South India, Brill Academic, , pages ix, 158-168, 252-259 Archaeological and epigraphical evidence indicates existence of libraries called Sarasvati- bhandara, dated possibly to early 12th-century and employing librarians, attached to Hindu temples.Hartmut Scharfe (2002), From Temple schools to Universities, in Handbook of Oriental Studies, Brill Academic, , pages 183-186 Palm leaf manuscripts were also preserved inside Jain temples and in Buddhist monasteries. With the spread of Indian culture to Southeast Asian countries like as Indonesia, Cambodia, Thailand, and the Philippines, these nations also became home to large collections.

Thatching with palm leaf mats, early 20th century Mbari is a visual art form practiced by the Igbo people in southeast Nigeria consisting of a sacred two- story house constructed as a propitiatory rite. Mbari houses of the Owerri- Igbo, which are large opened-sided square planned shelters contain many life- sized, painted figures (sculpted in mud to appease the Alusi (deity) and Ala, the earth goddess, with other deities of thunder and water). Mbari houses are made as a gift to Ala, as a way to acknowledge Ala's charitable and overarching presence. Some Mbari houses are dedicated strictly and solely to Ala.

Vaḷaiyāpati (), also spelled Valayapathi, is one of the five great Tamil epics, but one that is almost entirely lost. It is a story of a father who has two wives, abandons one who gives birth to their son, and the son grows up and seeks his real father. The dominant emotion of this epic is love, and its predominant object is the inculcation of Jain principles and doctrines. Palm- leaf manuscripts of the epic likely existed until the 19th-century, but presently only uncertain fragments of the epic are known from commentaries and the 14th-century anthology Purattirattu.

In 1957, Boner met Pandit Sadashiva Rath Sharma who introduced her to a palm-leaf manuscript called Shilpa Prakasha (). Together they translated and analyzed the text over the next decade and released a book authored by the two of them in 1966. The Shilpa Prakasha essentially proved to Boner that her notion of the sculptures being carved around these strict geometrical concepts was in fact accurate, and not a mere side effect. The Shilpa Prakasha itself was an architects manual on the rules of constructing a Hindu temple, and as such included references to many of the principles Boner had studied previously.

The Brihat Samhita, a Hindu text that describes architecture, iconography and design guidelines, states that Surya should be shown with two hands and wearing a crown. In contrast, the Vishnudharmottara, another Hindu text on architecture, states Surya iconography should show him with four hands, with flowers in two hands, a staff in third, and in fourth he should be shown to be holding writing equipment (Kundi palm leaf and pen symbolizing knowledge). His chariot driver in both books is stated to be Aruṇa who is seated. Two females typically flank him, who represent the dawn goddesses named Usha and Pratyusha.

The Thomas of Cana copper plates are a common feature in the culture, traditions, and history of the Knanaya community. The historical context of the plates and the 72 privileges bestowed to Knai Thoma are especially found in the ancient folk songs of the Knanaya first written down in the 17th century on palm leaf manuscripts. The texts of the palm leaves were compiled and published in 1910 by the Knanaya scholar P.U. Luke in his text Puratana Pattukal, or Ancient Songs. The songs were written in Old Malayalam but contain diction and lexemes from Sanskrit, Syriac, and Tamil indicating their antiquity.

The Jagannatha Temple in Puri, is also known for its applique artwork of Pipili, silver filigree ornamental works from Cuttack, the Pattachitras (palm leaf paintings), famous stone utensils of Nilgiri (Balasore) and various tribal influenced cultures. The Sun temple at Konark is famous for its architectural splendour while the "Sambalpuri textiles", especially the Sambalpuri Saree, equals it in its artistic grandeur. The different colors and varieties of sarees in Odisha make them very popular among the women of the state. The handloom sarees available in Odisha can be of four major types; these are Ikat, Bandha, Bomkai, and Pasapalli.

A renowned collection of Buddhist caryagiti, or mystical songs, is the Charyapada, a palm-leaf manuscript of the 8th-12th century text having been found in the early 20th century in Nepal. Another copy of the Charyapada was preserved in the Tibetan Buddhist canon. Miranda Shaw describes how caryagiti were an element of the ritual gathering of practitioners in a tantric feast: > The feast culminates in the performance of tantric dances and music that > must never be disclosed to outsiders. The revelers may also improvise "songs > of realization" (caryagiti) to express their heightened clarity and blissful > raptures in spontaneous verse.

The Palm Leaf by William-Adolphe Bouguereau (1825–1905), portrait of an unidentified woman in ancient dress The palm branch is a symbol of victory, triumph, peace, and eternal life originating in the ancient Near East and Mediterranean world. The palm (Phoenix) was sacred in Mesopotamian religions, and in ancient Egypt represented immortality. In Judaism, the lulav, a closed frond of the date palm is part of the festival of Sukkot. A palm branch was awarded to victorious athletes in ancient Greece, and a palm frond or the tree itself is one of the most common attributes of Victory personified in ancient Rome.

In the both stories, Someshwara saved Vastupala from punishment. This is counter to other sources that mention Visaladeva being dissatisfied with Vastupala but did not make any mention of a loss of ministerial authority. The Abu inscription, dated to the 3rd day of the bright half of the Magha month VS 1296 (26 April 1240 CE), suggests that Tejapala succeeded him as minister so the king must not have removed him as a minister. Tejapala's son Lunasimha is mentioned as a governor of Bhrigukachcha (modern day Bharuch) in a colophon of a palm-leaf manuscript dated VS 1296 (1242 CE).

Canons at the museum complex The museum complex consisting of six buildings and 46 galleries covers an area of around 16.25 acres (66,000 m²) of land. The objects displayed in the museum cover a variety of artifacts and objects covering diverse fields including archeology, numismatics, zoology, natural history, sculptures, palm-leaf manuscripts, and Amravati paintings. Window inside Government Museum, Chennai. Located close to the main museum entrance gates on Pantheon Road, the museum theatre is a rare specimen of the Italianate style of architecture, inspired by Classical architecture and developed in 1802 at Britain by John Nash.

Patamar are commonly between 200 and 300 tons in weight and are rigged with one to three masts bearing lateen sails. They feature a peculiarly-shaped keel with a club-shaped end of the bow. The wide stern of the average Patamar is somewhat similar to the Baghlah, Sambuk and Kotiya but without a poop deck, which is replaced by a bamboo deck house thatched with coconut palm leaf. Pattamar on a 10 Indian rupee note A pattamar in full sail appeared on the reverse of the 10 Indian rupee banknotes that preceded the Mahatma Gandhi Series.

Inscriptions, most of which were set up by the kings, the royal families and their court officials as well as wealthy families, are the earliest surviving royal records. Most surviving inscriptions are from religious dedications, and contain valuable historical material; indeed, they represent the primary extant historical record down to the 16th century.Hla Pe 1985: 36–37 Inscriptions are considered most accurate of all Burmese historiographic material because they are less susceptible to copying errors due to their longevity. A typical stone inscription lasts many centuries while the average life of a palm leaf record is only 100 to 150 years.

Three edited manuscripts Navaratnamani-mahatmyam (a work on gemology), Tantrasara- sangraha (a work on sculptures and architecture), and Vaidashastra-dipika (an ayurvedic text), Rasa-kaumudi (on mercurial medicine)all of them with English and Kannada translation, are already in advanced stages of printing. Oriental Research Institute The ORI houses over 45,000 Palm leaf manuscript bundles and the 75,000 works on those leaves. The manuscripts are palm leaves cut to a standard size of . Brittle palm leaves are sometimes softened by scrubbing a paste made of ragi and then used by the ancients for writing, similar to the use of papyrus in ancient Egypt.

While serving as Bishop of Tirunelveli (alongside Edward Sargent), Caldwell (who was not a trained archaeologist) did much original research on the history of Tirunelveli. He studied palm leaf manuscripts and Sangam literature in his search, and made several excavations, finding the foundations of ancient buildings, sepulchral urns and coins with the fish emblem of the Pandyan Kingdom. This work resulted in his book A Political and General History of the District of Tinnevely (1881), published by the Government of the Madras Presidency. Holy Trinity Church built by missionary Robert Caldwell, situated in Idayankudi, Caldwell was a Bishop of Tirunelveli.

The holdings of the Rare Book & Texana Collections range in age from 4,000-year-old clay tablets to items produced less than a year ago. In addition to the traditional “book” format, the collections also include scrolls, palm-leaf books, posters, maps, original artworks, artifacts, games, toys, printing equipment, photographs, postcards, coins, paper money, and clothing. The Rare Book Collections include concentrations in the 18th century, travel and exploration, fashion and costume history, literature, women's studies, and World's Fairs. Additional holdings include periodicals dating back to the 1700s and modern research sources in our Reference area.

Lamak. Tropenmuseum, TMnr 5977-40 Lamak are long banners that are hung from penjor at the festival of galungan and in front of temples and shrines at other important festivals. The design of lamak generally has a stylized 'cili' figure at the top, represented by a triangular skirt, followed by a long pattered fields, ending in a row of tumpal The cili is often associated with Dewi Sri, the deity of fertility and prosperity. Despite her feminine form the figure should be understood as a symbol of both men and women. In most cases they are made from cross cut and applied palm leaf and therefore are quite perishable.

The palm leaf manuscript Babad Lombok which contains the history of Lombok describes how Sunan Prapen was sent by his father The Susuhunan Ratu of Giri on a military expedition to Lombok and Sumbawa in order to convert the population and propagate the new religion. However, the new religion took on a highly syncretistic character, frequently mixing animist and Hindu-Buddhist beliefs and practices with Islam. A more orthodox version of Islam increased in popularity in the early twentieth century. The Indonesian government religionization programs (acquiring of a religion) in Lombok during 1967 and 1968 led to a period of some considerable confusion in religious allegiances and practices.

The great seats of learning in the ancient Indian subcontinent include: ; Takshasila (6th to 5th century BC in modern-day Pakistan), ; Nalanda (founded in 427) :Considered "one of the first great universities in recorded history"."Really Old School", Garten, Jeffrey E. New York Times, 9 December 2006. In 1193, the Nalanda University complex was invaded and sacked by the Slave Dynasty under the Turkic Muslim general Bakhtiyar Khilji; this event is seen as a milestone in the decline of Buddhism in India. ; Vikramshila (8th century) ; Kanchipuram :Along with other universities, maintained vast libraries of palm leaf manuscripts on various subjects, ranging from theology to astronomy.

In the year 1991, Bokaro District was constituted by carving out Chas Sub-division of Dhanbad district and Bermo Subdivision of Giridih District. The early history of the greater part of the Chotanagpur Plateau is shrouded in mystery and that of Dhanbad district is particularly so. Details of even later periods are difficult to trace as the present district formed but a small and insignificant part of Manbhum. In the Settlement Report for Manbhum (1928) it has been stated that no rock inscriptions, copper plates or old coins were discovered and not a single document of copper plate or palm leaf was found in course of the Survey and Settlement operations.

Lepet (Javanese), Leupeut (Sundanese), or Lepat (Malay/Indonesian) is a type of sticky rice dumpling mixed with peanuts cooked with coconut milk and packed inside a janur (young coconut leaf) or palm leaf. It is a delicacy commonly found in Javanese and Sundanese cuisine (of Java, Indonesia), and often consumed as a snack. It is similar to lontong, but with a stickier texture and richer flavor due to the use of coconut milk and peanuts. Lepet is made by steaming the ketan (sticky rice) until half cooked in coconut milk then mixed with pandan leaf and salt until all of the coconut milk is absorbed into the sticky rice.

Nambiyandar Nambi was born in the town of Thirunaraiyur into the tradition of the Adi Shaivites, brahmin priests in the temples of Lord Shiva.A web page on Nambi's life gives more details on him In Nambiyandar Nambi Puranam also called as Tirumurai Kanda Puranam, Nambi identifies his patron, the great Arumolivarman alias Rajaraja Chola, as ராசா ராசா மன்னவன் அபயகுல சேகரன் requested him to collect the hymns of the three great poet-saints Sambandar, Appar and Sundarar. Nambi managed to get palm-leaf manuscripts of the hymns, though some had been eaten away by termites. They were able to recover around ten percent of the entire set of hymns.

In pre-modern times the Pali Canon was not published in book form, but written on thin slices of wood (Palm-leaf manuscript or Bamboo). The leaves are kept on top of each other by thin sticks and the scripture is covered in cloth and kept in a box. The Canon is traditionally described by the Theravada as the Word of the Buddha (buddhavacana), though this is not intended in a literal sense, since it includes teachings by disciples. The traditional Theravādin (Mahavihārin) interpretation of the Pali Canon is given in a series of commentaries covering nearly the whole Canon, compiled by Buddhaghosa (fl.

When the other gods thrust a post into the hole he was in, Olifat hid in a specially dug alcove and threw up handfuls of chewed leaves and red mud. The gods, convinced that they had seen Olifat's viscera spurting out, assumed that he was dead and filled in the hole. However, Olifat used the mid-rib of a palm leaf to burrow up through the wooden post and into the rafters of the building, where he banged a coconut shell and pretended to be an evil spirit. The other gods were afraid, but Anulap saw through his offspring's trick and ordered him down.

The earliest mention of the Mukkuvar is in the Sinhalese panegyric called Dambadeni asna (13th century AD), mentioning them as soldiers under the army of Parakramabahu II. Their folk origin varies from region to region. According to the legend of the Mukkuvar from Kerala, they emigrated from Sri Lanka. The Mattakallappu Manmiyam text and other local palm-leaf manuscripts attribute the emigration of the Sri Lankan Mukkuvar from South India under the rule of Kalinga Magha in 12th century AD, who delegates the power to local petty kings whose successors are identified as belonging to Kukankulam. The conch shell trade flourished in the ancient and medieval era.

The development of 'Isan' identity and a resurgence in attention to the language has brought increased attention and study of the language. Academics at universities are now offering courses in the language and its grammar, conducting research into the old literature archives that were preserved. Digitising palm-leaf manuscripts and providing Thai-script transcription is being conducted as a way to both preserve the rapidly decaying documents and re-introduce them to the public. The language can be heard on national television during off-peak hours, when music videos featuring many Isan artists of molam and Isan adaptations of Central Thai luk thung music.

Religious instructional materials and prayer books dedicated to the laity were written in Tai Noi instead. As a result, only a few people outside the temples were literate in the script. In Isan, evidence of the script includes two stone inscriptions, such as the one housed at Wat Tham Suwannakhuha in Nong Bua Lamphu, dated to 1564, and another from Wat Mahaphon in Maha Sarakham from the same period. Most of the script is recorded on palm-leaf manuscripts, many of which were destroyed during the 'Thaification' purges of the 1930s; contemporaneously this period of Thai nationalisation also ended its use as the primary written language in Northern Thailand.

Lontar palm-leaf manuscript written in Sundanese Although the kingdom of Sunda left little archaeological remains, it remains part of culture of Sundanese people being kept alive through the Pantun oral tradition, the chant of poetic verses. According to tradition, the Sunda Kingdom under its legendary king, Prabu Siliwangi, is revered as the prosperous and glorious golden age for Sundanese people. The historical identity and the source of pride for Sundanese, the same as Majapahit for Javanese people. The pantun that mentioned Sunda Kingdom (popularly known as Pakuan or Pajajaran): Translation: It was better during the Pajajaran era, when Kuwera (the god of wealth) was still revered.

The descendants of Kanippayyur Shankaran Namboodiripad have established a research library in memory of Shankaran Namboodiripad at Kunnamkulam to continue the scholarly traditions of learning and research established by him. The Library founded in 1990 aims to be a repository of palm leaf manuscripts and books related to traditional Indian systems of knowledge, and to be a center for the propagation of such knowledge by bringing out translations of works in these knowledge areas. The Library also aims to be a pioneer in the popularization of Sanskrit language among the younger generation. The Library has procured large collections of manuscripts and books held in many Namboothiri houses.

The Shaunakiya text was published by Rudolf Roth and William Dwight Whitney in 1856, by Shankar Pandurang Pandit in the 1890s, and by Vishva Bandhu in 1960–1962. Ralph Griffith translated some chapters into English in 1897, while Maurice Bloomfield published one of the most relied upon translations of the Shaunakiya recension of Atharvaveda in 1899.Maurice Bloomfield, The Atharvaveda, Harvard University Press A corrupted and badly damaged version of the text was edited by Leroy Carr Barret from 1905 to 1940 from a single Kashmirian manuscript (now in Tübingen). Durgamohan Bhattacharyya discovered palm leaf manuscripts of the Paippalada recension in Odisha in 1957.

The medal was designed by the French sculptor André Rivaud, featuring a silver medal consisting of a vertical sword on a circular wreath, with a horizontal plaque, bearing the ancient Spartan motto "Η ΤΑΝ Η ΕΠΙ ΤΑΣ" ("[return home] either with your shield, or upon it") underneath. The reverse bears the inscription "ΕΛΛΑΣ" ("Greece") and underneath the dates "1916–1917". The ribbon was black, edged with blue, and 35–37 mm wide. The cross was awarded in three classes, distinguished by the devices born on the ribbon: the 3rd class being plain, the 2nd class bearing a bronze five-pointed star, and the 1st class a bronze palm leaf.

The Charyapada is a collection of mystical poems, songs of realization in the Vajrayana tradition of Buddhism from the tantric tradition in Assam, Bengal, Bihar and Odisha. It was written between the 8th and 12th centuries in an Abahatta that was the ancestor of the Assamese, Bengali, Bhojpuri, Sylheti, Odia, Magahi, Maithili, and many other Eastern Indo-Aryan languages, and it is said to be the oldest collection of verses written in those languages.Charyapadas written in the script resembles the most closest form of Assamese language used today. A palm-leaf manuscript of the Charyapada was rediscovered in the early 20th century by Haraprasad Shastri at the Nepal Royal Court Library.

But the Jains challenged the Saivites further, asking that the Mantras of both religions be written on palm leaves and consigned to flames to see which one survived the ordeal of fire (thereby showing superiority over the other). The Jains first placed their palm leaf onto the fire but it was soon consumed by the flames. Saint Thirugnana Sambandar placed on the flames one leaf containing the forty- ninth Padigam of the Tevaram hymn which was sung at the shrine of Lord Darbharanyeswaran Shiva at Thirunallar. The leaf remained untouched by the flames and maintained its evergreen freshness, reestablishing Saivism as the true religion in Pandian capital.

1, pp. 18-19 From 1830 to 1835, Boutwell worked as an apprentice and clerk for Simeon Heywood, who owned a palm leaf hat store.Boutwell (1902), vol. 1, p. 20 While completing his education, Boutwell worked briefly as a teacher in Pound Hill.Boutwell (1902), vol. 1, pp. 31-32 Boutwell finished his primary school education in February 1835.Boutwell (1902), vol. 1, pp. 24-32 From 1835 to 1838, Boutwell worked as a clerk and shopkeeper in Groton, Massachusetts.Boutwell (1902), vol. 1, p. 33 In 1836, he began to study law under attorney Bradford Russell, whose office was above the store where he clerked.

According to Khare, the superstructure of the temple was likely made of wood, mud and other perishable materials. The sub-surface structure discovered was nearly identical to the ancient temple complex discovered in Nagari (Chittorgarh, Rajasthan) – about 500 kilometers to the west of Vidisha, and the Nagari temple too has been dated to the second half of the 1st- millennium BCE. The archaeological discoveries about Vāsudeva Krishna at the Mathura site – about 500 kilometers to the north, states Khare, confirm that Garuda, Makara found at this site, palm-leaf motifs were related to early Vaishnavism. The Heliodorus pillar was a part of an ancient Vaishnava temple.

The earliest oral texts were transmitted in Middle Indo-Aryan languages called Prakrits, such as Pali, through the use of communal recitation and other mnemonic techniques. The first Buddhist canonical texts were likely written down in Sri Lanka, about 400 years after the Buddha died. The texts were part of the Tripitakas, and many versions appeared thereafter claiming to be the words of the Buddha. Scholarly Buddhist commentary texts, with named authors, appeared in India, around the 2nd century CE. These texts were written in Pali or Sanskrit, sometimes regional languages, as palm-leaf manuscripts, birch bark, painted scrolls, carved into temple walls, and later on paper.

Some of the verses in the palm leaf contain some additional annotations, and Kosambi has argued for these being shelfmarks, possibly from the library at Jagaddal Vihar, where Vidyakara may have done the research to locate the verses. A second version, with 1,732 poems, was located later in a paper manuscript in Ngor monastery in Tibet. The first version is considered to be an earlier edition of the final compilation; it is felt that Vidyakara may have devoted many years to creating this compilation. The definitive text of this second edition was edited by D. D. Kosambi and V. V. Gokhale, with inputs from Daniel Ingalls (Harvard Oriental Series, 1957).

The Royal Paraphernalia Set includes items such as betel nut tray sets, betel nut boxes, spittoons, cylindrical kettles and water pitchers. 6\. Umbrellas of state, sunshades, fans and flags These items were presented for use as symbols of the recipient’s rank during important ceremonies. There are various kinds of umbrellas, including Chatra, Klod, Suppathon, and Kanching, sunshades (called “Bangsoon” and “Bangsaek”), a whip of yak hair (“Chamorn”), a palm leaf fan (called “Phatbok”), and flags. 7\. Vehicles Vehicles were presented to royalty and noblemen for their convenience and to signify their rank. These vehicles included a stretcher (called “Salieng”), a palanquin (called “Krae Kanya”), and a barge (called “Rua Kanya”).

Larvae have been found boring within the minute flower pods of the inflorescence of the host plant. After sufficient feeding, the larvae apparently take one of the hollowed out flower pods and form a pupal case, having a flap on the distal end, and transport this case to the ventral side of one of the large palm leaves. The pupal case is attached to the midrib of one of the many leaflets of the palm leaf. It appears that larvae or pupae overwinter in the pupal case and adults of the first generation emerge the following March, when the palms are again producing inflorescences.

Originally, the stone pedestal reportedly displayed four dolphins cast in bronze at the corners of its lower part, and, placed within a bronze palm leaf wreath at its front side an inscription in bronze reading: . However, over the years, the pedestal would lose these secondary bronze items. The backside of the pedestal displays an inscription with a quote from some verses dedicated to Álvaro de Bazán by Lope de Vega: Drawing by depicting the inauguration of the monument in 1891. It was officially unveiled on 19 December 1891, at its location in the Plaza de la Villa, during a ceremony presided by queen regent Maria Christina of Habsburg-Lorraine.

In December, he called for a compulsory display of vehicle registration plates of all vehicles of the State government in Kannada starting January 2009. In 2011, under Chandru's chairpersonship, the KDA recommended to the Karnataka government to make it mandatory for immigrants in the State to clear the Class VII-level tests of the language. Chandru felt that if "outsiders ... live off the resources here, they should also learn to understand the culture, history and language of the land". Other recommendations included the use of Kannada software in cellphones, and to take over all ancient palm-leaf manuscripts in private possession and declare them state property.

The poems allude to many pan-Indian legends, such as the samudra manthan (churning of cosmic ocean), Vishnu devotee Prahlada's struggle, Shiva and Murugan legends. The Paripatal collection may be the early buds of transitional poems that flowered into the Bhakti movement poetry. According to V. N. Muthukumar and Elizabeth Rani Segran, the Vishnu devotional poems in the Paripatal are some of "earliest and finest representations of devotional genre", while the poems dedicated to Vaikai (Vaiyai) river are "unbriddled celebration of sensuality and love". The first Tamil edition of Paripatal from palm-leaf manuscripts discovered in 19th century was published by U. V. Swaminatha Iyer in 1918.

An illustration from Wallace's The Malay Archipelago, signed 'T. Baines', showing men from Timor holding palm leaf umbrellas, plant artefacts like one he gave to the Royal Botanic Gardens, Kew The South Kensington Natural History Museum, London, co-ordinating commemorative events for the Wallace centenary worldwide in the 'Wallace100' project, created a website to celebrate Wallace's centenary. The museum holds the Wallace Collection of memorabilia including letters, Wallace's notebooks and other documents, and 28 drawers of insects and other specimens that he collected on his expeditions to the Malay Archipelago and to South America. The museum describes Wallace as "Father of biogeography", as a committed socialist, and as a spiritualist.

Many Hollywood film fans would have relished being at the Morris showroom in 1970 when Joan Crawford stopped in to look for artwork for her home. Morris offered the screen legend a Coca-Cola. The following day, 20 cases of Pepsi- Cola arrived at the Phyllis Morris showroom with a note from Crawford saying "Pour all those Cokes down the drain." The lacquered Palm Leaf Bed with its soaring mirrored headboard was introduced by Phyllis Morris in the early 1980s During personal appearances and media interviews, Morris would offer provocative quips or do something seemingly outrageous which provided never- ending material for the press and often made headlines around the globe.

The palm-leaf fans to circulate air past the chemical trays were replaced with a small electric fan, powered by the same cable that powered the searchlight, and the searchlight itself was replaced with a far more powerful one. With the renovated Bathysphere, Beebe and Barton began preparing for their planned descent of half a mile. Their ship once again was the Ready, this time towed by a tug called the Powerful. During their first test dive, they demanded to be pulled up after descending only because the sphere had begun to leak; they soon discovered this was because Tee-Van had neglected to fasten all of the bolts that hold the hatch shut.

The focal point of the monument (Figure 1 below) is a carved representation of a palm- leaf manuscript box holding the Thai Constitution of 1932, on top of two golden offering bowls above a round turret. The constitution is symbolically guarded by four wing-like structures (Figure 2 below), representing the four branches of the Thai armed forces—army, navy, air force and police—which carried out the 1932 coup. The wings are high, and this is also the radius of the base of the monument, marking the fact that the 1932 coup took place on 24 June. The central turret is high, representing the month of June, which is the third month of the traditional Thai calendar.

Nests may also be placed in a variety of other sites, including on the ground on steep slopes, on creek banks, between buttress roots of fig (Ficus) trees, amongst tree stumps, at the base of palm trees, amongst ferns, in dense shrubs or occasionally in tree forks. Females sometimes nest close to sites used the previous year; occasionally, nest-sites may be re-used. The female alone builds the dome- shaped nest, which has a side entrance; it is composed of sticks, fern fronds, rootlets, bark, pieces of palm leaf and moss, and is lined with moss, fine plant material, and feathers. Construction of the nest may take at least three weeks.

A Chakulia panda walking towards a house in a village in Odisha Chakulia panda singing at a residential area in Puri, Odisha Chakulia panda is a sect of people from the Indian state of Odisha who are mostly found to live in the southern Odisha. The male members of this sect walk from door to door and recite religious poems, from early Odia literature and receive rice in return from the households. and "suanga" (humorous plays) They are believed to be a "lower class" "dignified" brahmin. A Chakulia panda would be seen putting a mark of white sandalwood on the forehead, carrying a "chatri" (palm leaf umbrella), and walking with a bag of rice on his shoulder singing songs.

During this same time period, Archbishop Ros translated the context of the Thomas of Cana copper plate grant from an existing olla copy (palm-leaf manuscript). The physical manuscript of Ros' Portuguese translation is archived at the British Museum as title MS. Add. 9853. In this same work Ros notes also that the plates were taken to Portugal by Franciscans who left only a Portuguese copy in India. In 1611, chronicler and official historian of Portuguese India Diogo de Couto mentions the tradition that a contingent of families had accompanied Thomas of Cana and notes that these Christians are "without doubt Armenians by caste; and their sons too the same, because they had brought their wives".

Since 1980 the National Library has been re-established with the assistance of various overseas governments and agencies. Today the National Library of Cambodia holds some 103,635 copies in various languages (Khmer, French, English, German); special collections comprise 8,327 national documents, including documents published in French between 1925 and 1970, plus some books and documents published in the Khmer language dating from the years 1955-1975. There is also a special collection of 305 sastra or palm leaf manuscripts, which are available on microfilm. An exhibition of book plates has been created from the library's collection of colonial-era periodicals, magazines and books; this is permanently on view in the Library’s periodicals room.

Equally important is that oral traditions continue to exist along with written literary forms, and there is difficult to distinguish the two as separate traditions they are essentially coexisting and complementary. Written texts, in particular classical or religious, frequently do not have individual authorship nor do they have a fixed form, they are subject to continual retelling, reinterpretation and elaboration. Most works of Lao literature have been handed down through continuous copying and have survived in the form of palm-leaf manuscripts, which were traditionally stored in wooden caskets and kept in the libraries of Buddhist monasteries. The act of copying a book or text held deep religious significance as a meritorious act.

In 1894–1895 he was in Nepal and Northern India collecting oriental manuscripts for British Museum. During the winter 1898–1899 he returned to Nepal and together with pandit Hara Prasad Shastri and his assistant pandit Binodavihari Bhattacharya from the Asiatic Society in Calcutta, the team registered and collected information from palm-leaf manuscripts in the Durbar Library belonging to Rana Prime Minister Bir Shumsher J. B. Rana, and here he found the famous historical document Gopal Raj Vamshavali, describing Nepal's history from around 1000 to 1600. He was Professor of Sanskrit at University College London from 1895 to 1902, and at Cambridge from 1903 until his death. He was a contributor to the Dictionary of National Biography.

Relief fragment of Mara in Gandhara style, found in Swat Valley The demons of mara. Palm leaf manuscript. Nalanda, Bihar, India aniconic representation: the Buddha is only symbolized by his throne), 2nd century, Amaravati, India Mara depicted in the Burmese style, attempting to tempt Buddha Mara, his lusty daughters, and demonic army, attempting to tempt Buddha, on a 10th-century icon from Mogao Caves Mara (, '; ; ; Tibetan Wylie: bdud; ; ; ; ), in Buddhism, is the demonic celestial king who tempted Prince Siddhartha (Gautama Buddha) by trying to seduce him with the vision of beautiful women who, in various legends, are often said to be Mara's daughters.See, for instance, SN 4.25, entitled, "Māra's Daughters" (Bodhi, 2000, pp.

Verse 1.1 (homage to Brahma) The Sūrya Siddhānta () is a Sanskrit treatise in Indian astronomy in fourteen chapters.P Gangooly (1935, Editor), Translator: Ebenezzer Burgess (1930), Translation of Surya Siddhanta: A Textbook of Hindu Astronomy, University of Calcutta, page 1 The Surya Siddhanta describes rules to calculate the motions of various planets and the moon relative to various constellations, and calculates the orbits of various astronomical bodies. The text is known from a palm-leaf manuscript, and several newer manuscripts. It was composed or revised c. 800 CE from an earlier text also called the Surya Siddhanta. According to al-Biruni, the 11th-century Persian scholar and polymath, a text named the Surya Siddhanta was written by one Lāta.

With respect to its branch of research in Indology, the French Institute of Pondicherry has a collection of 8,600 Hindu religious manuscripts and similar records, forming part of India’s National Mission for Manuscripts. Comprising 8,187 ancient palm-leaf bundles, 360 paper codices and 1,144 recent paper transcripts, it is the largest collection of manuscripts primarily transmitting texts of the Saiva Siddhanta tradition of Hinduism. The collection was started in 1955 by the institute's founder-director, Jean Filliozat, who desired to explain the Hindu temple and what happens in it. The manuscripts were gathered from collections of temples, priests and monasteries across South India and brought to the institute with the intention of preserving, transcribing and translating them.

The paintings of Odisha can be divided into three categories from the point of view of medium, i.e. paintings on cloth or 'Patta Chitra', paintings on walls or 'Bhitti Chitra' and palm leaf engravings or "Tala Patra Chitra' or "Pothi, Chitra'. The style of all these remains more or less the same at a specific time because the then artists were commissioned to work in all these media, it is believed. The painting the 'pattachitra' resemble the old murals of Odisha especially religious centres of Puri, Konark and Bhubaneshwar region, dating back to the 5th century BC. The best work is found in and around Puri, especially in the village of Raghurajpur.

Historical evolution of Tamil writing from the earlier Tamil-Brahmi near the top to the current Tamil script at bottom Thirukkural palm leaf manuscript The Tamil script, like the other Brahmic scripts, is thought to have evolved from the original Brahmi script. The earliest inscriptions which are accepted examples of Tamil writing date to the Ashokan period. The script used by such inscriptions is commonly known as the Tamil-Brahmi or "Tamili script" and differs in many ways from standard Ashokan Brahmi. For example, early Tamil-Brahmi, unlike Ashokan Brahmi, had a system to distinguish between pure consonants (m, in this example) and consonants with an inherent vowel (ma, in this example).

The original palm-leaf manuscript of the Charyapada, or Caryācaryāviniścaya, spanning 47 padas (verses) along with a Sanskrit commentary, was edited by Shastri and published from Bangiya Sahitya Parishad as a part of his Hajar Bacharer Purano Bangala Bhasay Bauddhagan O Doha (Buddhist Songs and Couplets in a Thousands-Year-Old Bengali Language) in 1916 under the name of Charyacharyavinishchayah. This manuscript is presently preserved at the National Archives of Nepal. Prabodhchandra Bagchi later published a manuscript of a Tibetan translation containing 50 verses.Bagchi Prabodhchandra, Materials for a critical edition of the old Bengali Caryapadas (A comparative study of the text and Tibetan translation) Part I in Journal of the Department of Letters, Vol.

The Odia script () is a Brahmic script used to write primarily Odia language and others including Sanskrit, Kui, Santali, Ho and Chhattisgarhi. The script has developed over more than 1000 years from a variant of Siddhaṃ script which was used in Eastern India, where the characteristic top line transformed into a distinct round umbrella shape due to the influence of palm leaf manuscripts and also being influenced by the neighbouring scripts from the Western and Southern regions. Odia is a syllabic alphabet or an abugida wherein all consonants have an inherent vowel embedded within. Diacritics (which can appear above, below, before, or after the consonant they belong to) are used to change the form of the inherent vowel.

Old Kannada inscription at the base of Gomateshwara monolith in Shravanabelagola (981 CE. Western Ganga Dynasty) The earliest full-length Kannada copper plates in Old Kannada script (early 8th century) belongs to the Alupa King Aluvarasa II from Belmannu, South Kanara district and displays the double crested fish, his royal emblem.Gururaj Bhat in Kamath (2001), p97 The oldest well-preserved palm leaf manuscript is in Old Kannada and is that of Dhavala, dated to around the 9th century, preserved in the Jain Bhandar, Mudbidri, Dakshina Kannada district.[26] The manuscript contains 1478 leaves written using ink. The written Kannada language has come under various religious and social influences in its 1600 years of known existence.

The Mani Yadanabon belongs to a "largely unexplored Burmese literary genre dealing with statecraft and court organization". The book is "essentially a collection of moral tales,"Hudson 2004: 33 and "a repository of historical examples illustrating political principles worthy of Machiavelli."Woolf 2011: 416 Still, the overall quality of the compilation is uneven. The most detailed and valuable part of this text, according to Aung- Thwin and Bagshawe, is the section on Min Yaza's submissions from ( 1368– 1421), after which the quality declines. The Min Yaza section is "very likely a good preservation of the 15th century work Zabu Kun-Cha, parts of which can still be found in the palm-leaf copy of 1825".

At the age of thirteen, on a Friday at sunrise Appāvu had a vision and was induced to write poems on Lord Kumāraguru, which he wrote immediately on a palm leaf in a facile pen in his coconut estate. He wrote one poem each day before his lunch for 100 days, ending each decad with his manasika guru's name Arunagiri Nāthar. After seeing Appāvu's poem, a temple priest named Seddu Madhava Iyer marveled at the young boy's knowledge of Tamil and his faith in Lord Murugan. Later Appāvu was given upadesam on the holy six-letter mantra on Vijaya Dasami day at Agni Tīrtham by the Rameswaram seashore temple and was made to read Sanskrit by Sethu Madhava Iyer.

The Chinese Buddhist monk Xuanzang visited a Lokottaravāda monastery in the 7th century CE, at Bamiyan, Afghanistan, and this monastery site has since been rediscovered by archaeologists. Birchbark and palm leaf manuscripts of texts in this monastery's collection, including Mahāyāna sūtras, have been discovered at the site, and these are now located in the Schøyen Collection. Some manuscripts are in the Gāndhārī language and Kharoṣṭhī script, while others are in Sanskrit and written in forms of the Gupta script. Manuscripts and fragments that have survived from this monastery's collection include well-known Buddhist texts such as the Mahāparinirvāṇa Sūtra (from the Āgamas), the Diamond Sūtra (Vajracchedikā Prajñāpāramitā), the Medicine Buddha Sūtra, and the Śrīmālādevī Siṃhanāda Sūtra.

U. V. Swaminatha Iyer (1855-1942 CE) – a practicing Shaiva Brahmin and Tamil scholar, discovered two copies of the epic in 1880 at the encouragement of his guru, the chief abbot of a Shaiva Hindu monastery in Kumbhakonam. The first copy came from Tamil enthusiast Ramaswami Mutaliyar whom the abbot had introduced to Iyer (also spelled Aiyar), and the other came from the monastery's large collection of ancient texts. The palm-leaf manuscripts decay and degrade relatively quickly in the tropical climate of south India, and must be re-copied every few decades or about a century, a step that introduces scribal errors. The two copies of the manuscripts were different, and one included commentary from the 14th century.

The central hall lighting is created with stylised 19th century chandeliers with two rows of plafonds appearing like candles, while the side platforms have candlesticks with similar plafonds. The columns, covered with 'Koelga' white marble are decorated with palm leaf reliefs and the grey marble walls are decorated with brass measured insertions based on the works of the great Russian poet Alexander Pushkin. The grey granite floor completes the appearance of the masterpiece. Architecturally the station put the final stop to the functionality economy design of the 1960s and went against Nikita Khrushchev's policy of struggle to avoid decorative 'extras', which left the stations of 1958–59 greatly altered in their design.

Dr. Hiralal Jain brought together a team of scholars including, Pt. Phulchandra Shastri, Pt. Kailashchandra Shastri, Pt. Hiralal Shastri and Pt. Balachandra Shastri started the project of revival and study of the Digambara āgama. These scholars had to face stiff opposition from the monks and the traditional srāvakas who were opposed to the very concept of printing religious scriptures as they felt that printing would undermine the purity of the scripture. In a period of twenty years, the Satkhandāgama, along with its massive Dhavalā and Mahādhavalā commentaries was edited from the original palm leaf manuscripts and published after very careful proof reading in consultation with senior Jaina scholars like Pt. Nathuram Premi and Pt. Devakinandan Nayak.

Thaliyola and Narayam Narayam (Malayalam: നാരായം) (Sanskrit: नाराचः) or ezhuthani (Malayalam: എഴുത്താണി) is a writing instrument (stylus) used since antiquity in South India, Sri Lanka and other proximate regions of Asia. Although similar to the modern day pen in shape and use, instead of using a colored ink, it scribes on the surface (normally a pre-treated palm leaf) creating fine scratches in the form of letters and shapes. In essence, the narayam is a long piece of iron with a sharpened or pointed end and fabricated to ergonomically fit into the writer's fist. Narayam was the primary tool to scribe on Thaliyola, the pre-treated leaf of an Asian palmyra palm.

Palm leaf with 11th–12th century Vachana poems in old Kannada Akka Mahadevi, 12th century female poet The bust of Basaveswara, unveiled in London in 2015, facing the UK Parliament In the late 12th century, the Kalachuris successfully rebelled against their overlords, the Western Chalukyas, and annexed the capital Kalyani. During this turbulent period, a new religious faith called Veerashaivism (or Lingayatism) developed as a revolt against the existing social order of Hindu society. Some of the followers of this faith wrote literature called Vachana Sahitya ("Vachana literature") or Sharana Sahitya ("literature of the devotees") consisting of a unique and native form of poetry in free verse called Vachana.Shiva Prakash (1997), pp.

A popular religious depiction of Saint Rita during her partial Stigmata. The artist depicts her dressed in a black Augustinian habit, which is historically inaccurate as she would have worn the brown robe and white veil of the Monastery of Saint Mary Magdalene from the 13th century. Various religious symbols are related to Rita. She is depicted holding a thorn (a symbol of her penance and stigmata), holding a large Crucifix, holding a Palm leaf with three crowns (representing her two sons and husband), flanked by two small children (her sons), holding a Gospel book, holding a skull (a symbol of mortality) and holding a flagellum whip (a symbol of her mortification of the flesh).

A Bakuba woman embroidering a textile. Among the Bakuba it is the men who do the weaving, and the women do the embroidery and applique' work to their textiles. An embroidered raffia cloth from the collection of the Brooklyn Museum Kuba textiles are unique in the Democratic Republic of the Congo, formerly Zaire, for their elaboration and complexity of design and surface decoration. Most textiles are a variation on rectangular or square pieces of woven palm leaf fiber enhanced by geometric designs executed in linear embroidery and other stitches, which are cut to form pile surfaces resembling velvet. Women are responsible for transforming raffia cloth into various forms of textiles, including ceremonial skirts, ‘velvet’ tribute cloths, headdresses and basketry.

To pay for their upkeep, Clarence performed chores for her brother-in-law's family to earn his room and board and Stone hired out as a servant. She also made extra money by braiding palm leaf hats and was eventually able to move the children into a tenement building living on their own. Without education, and with children being barred from mill dormitories and domestic living situations, Stone's remaining choice was to take in washing and take Clara with her to housekeeping jobs, though societal norms called into question the respectability of women engaged in such work. Living on the edge of poverty, Stone periodically had to send Clarence to work for relatives.

Sundarar commences his Thiruthondar thogai (the sacred list of Lord Shiva's 63 devotees) paying his respects to the priests of the Thillai temple - "To the devotees of the priests at Thillai, I am a devotee". The works of the first three saints, Thirumurai were stored in palm leaf manuscripts in the temple and were recovered by the Chola King Rajaraja Chola under the guidance of Nambiandarnambi. Manikkavasagar, the 10th-century saivite poet has written two works, the first called Tiruvasakam (The sacred utterances) which largely has been sung in Chidambaram and the Thiruchitrambalakkovaiyar (aka Thirukovaiyar), which has been sung entirely in the temple. Manikkavasagar is said to have attained spiritual bliss at Chidambaram.

The German blazon reads: Zweimal gespaltener Schild im roten Feld ein aus dem Schildfuß wachsender goldener Abtsstab, silbernes Feld mit schwarzem, rot bewehrten Wolf mit roter Zunge. Rotes Feld mit goldener Palme. The municipality's arms might in English heraldic language be described thus: Gules a pale argent surmounted by a wolf rampant sable armed and langued of the first, the whole between an abbot's staff issuant from base Or and a palm leaf palewise of the same. The gold abbot's staff refers to the monastic institutions at Pfalzel, Himmerod, Springiersbach, Siegburg and Stuben, which all owned holdings in Faid, although in the early 19th century, these were auctioned off by the French.

Sri Lankan Tamil literature or Ceylon Tamil literature refers to Tamil literature produced in the current day country of Sri Lanka by various Tamil speaking communities such as the Sri Lankan Tamils, Indian Tamils of Sri Lanka and Sri Lankan Muslims. The earliest extant records survived from the Sangam age academies and continued in the medieval era in the courts of the Jaffna kingdom until modern times. The destruction of the Saraswathy Mahal library of Nallur and the burning of Jaffna library led to the loss of a large tract of Sri Lankan Tamil literature, although much survives through oral traditions and the unearthing and preservation of palm-leaf manuscripts, copper plate inscriptions & stone inscriptions .

Simon de la Loubère, who was Envoy Extraordinary from the French King to the King of Siam in 1687 and 1688, wrote an account entitled a "New Historical Relation of the Kingdom of Siam", which was translated in 1693 into English. According to his account, the use of the umbrella was granted to only some of the subjects by the king. An umbrella with several circles, as if two or three umbrellas were fastened on the same stick, was permitted to the king alone; the nobles carried a single umbrella with painted cloths hanging from it. The Talapoins (who seem to have been a sort of Siamese monks) had umbrellas made of a palm- leaf cut and folded, so that the stem formed a handle.

Chendu game Football game during Chendu Festival The Polali Chendu festival, also known as the football festival, is a widely popular football game which is conducted for a period of five days during the annual temple festival, seven days before avabritha. The football, which is a leather ball, is made by a cobbler family in Mijar. An oil miller family from Kadapu Karia is given the responsibility of bringing the ball from the cobbler family, wherein they announce the date of the commencement of the game after they place the ball in the freshly cleaned frontyard of Malali Ballal. On the evening of the first day of the family, the cobbler family place the ball and a palm leaf umbrella on the gopuram of the temple.

Knanaya folk songs are considered ancient in origins and were first written down in the 17th century on palm leaf manuscripts recorded by Knanaya families. The texts of the palm leaves were compiled and published in 1910 by the Knanaya scholar P.U. Luke with the aide of Knanaya Catholic priest Fr. Mathew Vattakalm in the text Ancient Songs of the Syrian Christians of Malabar. The songs were written in Old Malayalam but contain diction and lexemes from Sanskrit, Syriac, and Tamil. Analytically, these ancient songs contain folklore about the faith, customs and practices of the community, narratives of historical events (such as the mission of St. Thomas the Apostle and the immigration of the Knanaya to India), biblical stories, songs of churches, and the lives of saints.

This replaced traditional Chinese writing mediums such as bamboo and wooden slips, as well as silk and paper scrolls. The evolution of the codex in China began with folded-leaf pamphlets in the 9th century, during the late Tang Dynasty (618-907), improved by the 'butterfly' bindings of the Song dynasty (960-1279), the wrapped back binding of the Yuan dynasty (1271-1368), the stitched binding of the Ming (1368-1644) and Qing dynasties (1644-1912), and finally the adoption of Western-style bookbinding in the 20th century. The initial phase of this evolution, the accordion-folded palm-leaf-style book, most likely came from India and was introduced to China via Buddhist missionaries and scriptures. Judaism still retains the Torah scroll, at least for ceremonial use.

246x246px Traditionally texts were kept as palm leaf manuscripts (bailan), which were prepared from dried palm leaves which had been cut, incised, covered over with ink or charcoal and subsequently cleaned to reveal the written words. Texts were also recorded using folding books of locally produced paper from mulberry bark paper (saa), khoi paper, or from lacquered cotton although these materials were less durable, and thus tended to be used for non-religious purposes. Theravada Buddhist religious texts were generally written in Pali, or transcribed into Lao using Tham script. The Tham script shows a strong similarity to the Mon script used in inscriptions in the ancient Mon kingdom of Haripuñjaya (present-day Lamphun Province of Northern Thailand), dating from the 13th century.

The Christians who had been living in scattered settlements in and around Chennamkary found it extremely hard to depend on Kalloorkadu church for worship. Therefore, the elders of 11 powerful families of Chennamkary, Nedumudi and Kainakari areas met and decided to erect a church in Chennamkary. After getting the required sanction from political and church authorities, a church was erected in Chennamkary with the united effort of the faithful on 1 August 977 A.D. Though it is not known for certain what materials were used for the construction of the church, it is generally believed that it was built with palm leaf and bamboo. Later in 1201, the main portion of the church was renovated with stone and lime mortar.

The language in its older form is best preserved in the poor, rural areas of Isan, many of which are far from market towns and barely accessible by roads despite improvements in integration. Many Isan academics that study the language lament the forced Thaification of their language. Wajuppa Tossa, a Thai professor who translated many of the traditional Isan stories directly from the palm-leaf manuscripts written in Tai Noy noted that she was unable to decipher the meaning of a handful of terms, some due to language change, but many due to the gradual replacement of Lao vocabulary and because, as she was educated in Thai, could not understand some of the formal and poetic belles-lettres, many of which are still current in Lao.

Rustico leccese: Puff pastry filled with mozzarella, béchamel, tomato, pepper and nutmeg A palmier, or "palm leaf", design Since the process of making puff pastry is generally laborious and time-intensive, faster recipes are fairly common: known as "blitz", "rough puff", or "flaky pastry".The Concise Household Encyclopedia (1935) Many of these recipes combine the butter into the ' rather than adding it in the folding process and are thus similar to a folded short crust. Puff pastry can also be leavened with baker's yeast to create croissants, Danish pastry, Spanish/Portuguese milhoja, or empanadilla; though such preparations are not universally considered puff pastries. Puff pastry differs from phyllo (filo) pastry, though puff pastry can be substituted for phyllo in some applications.

Humbe, Manica Province Mozambique shows the Sansevieria hyacinthoides she uses to treat chicken diseases Ethnoveterinary medicine (EVM) considers that traditional practices of veterinary medicine are legitimate and seeks to validate them (Köhler-Rollefson and Bräunig, 1998). Many non-Western traditions of veterinary medicine exist, such as acupuncture and herbal medicine in China, Tibetan veterinary medicine, Ayurveda in India, etc. These traditions have written records that go back thousands of years, for example the Jewish sources in the Old Testament and Talmud and the Sri Lankan 400-year-old palm-leaf frond records of veterinary treatments (Hadani and Shimshony, 1994). Since colonial times scientists had always taken note of indigenous knowledge of animal health and diagnostic skills before implementing their Western-technology projects (Köhler-Rollefson and Bräunig 1998).

Navalar and his followers have been accused by some such as Sivathamby of focusing on the religious literature "in their anxiety", and "openly keeping away" from the secular Tamil literature, as they opposed the Christian missionaries. According to David Shulman, however, Navalar was among the pioneers who first located and printed the predominantly non-religious Tamil Sangam literature in 1851 (Thirumurukaattuppadai, one of the Ten Idylls) and the earliest paper editions of a palm-leaf manuscript on the ancient Tamil grammar text, Tolkappiyam. According to Kamil Zvelebil – a Tamil literature scholar, Navalar was one of the key persons who identified, edited and published the secular and religious classical Tamil literature before 1879. He also inspired his fellow Tamils to publish Hindu texts and their translations.

Itty Achudan co-authored with the three Konkani BrahmanasAppu Bhat, Vinayaka Pandit and Ranga Bhatthe work of ethno-medical information titled Hortus Malabaricus. This 17th-century botanical treatise on the medicinal properties of flora in Malabar (present day Kerala) was compiled by the Dutch Governor of Malabar, Hendrik van Rheede, and published posthumously in Amsterdam between 1678 and 1693. The ethno-medical information presented in Hortus Malabaricus was extracted from palm-leaf manuscripts maintained by Achudan, who was introduced to van Rheede by Veera Kerala Varma the then ruler of the erstwhile state of Kochi. Volume 1 of the Hortus Malabaricus contains an original note by Achudan, dated 20 April 1675, in which he describes his contribution to the work.

In 1895 he headed the Sanskrit department at Presidency College. During the winter 1898-99 he assisted Dr. Cecil Bendall during research in Nepal, collecting informations from the private Durbar Library of the Rana Prime Minister Bir Shumsher Jung Bahadur Rana, and the total registration of manuscripts was later published as A Catalogue of Palm-Leaf and selected Paper Manuscripts belonging to the Durbar Library, Nepal (Calcutta 1905) with historical introduction by Cecil Bendall (including description of Gopal Raj Vamshavali). He became Principal of Sanskrit College in 1900, leaving in 1908 Official website of Sanskrit College , Principals of Sanskrit College to join the government's Bureau of Information. Also, from 1921–1924, he was Professor and Head of the Department of Bengali and Sanskrit at Dhaka University.

Woodblock printing, Sera Monastery, Tibet. The distinctive shape of the pages in the Tibetan books (called Pechas) goes back to Palm leaf manuscripts in ancient Buddhist India Woodblocks for printing, Sera monastery in Tibet In East Asia, woodblock printing proved to be more enduring than in Europe, continuing well into the 19th century as the major form of printing texts, especially in China, even after the introduction of the European printing press. In countries using Arabic, Turkish and similar scripts, works, especially the Qur'an were printed from blocks or by lithography in the 19th century, as the links between the characters require compromises when movable type is used which were considered inappropriate for sacred texts.Robertson, Frances, Print Culture: From Steam Press to Ebook, p.

118–119 "The author claims that God woke him up during sleep and commissioned him to write it by 'telling' him what to write" as if hearing the contents of Akilam told by Narayana to his consort Lakshmi.G. Patrick, Religion and Subaltern Agency, Chapter 5, p. 119 "It is presented as if Vishnu is narrating the whole story to his consort Leksmi" In addition to the mythological events Akilam also provides an extensive quantity of historical facts,Pon. T. Dharmarasan, Akilathirattu, p. 183. especially that of mid and late 2nd millennium CE. While the original text is damaged, the daughter versions such as the Swamithope version, the Kottangadu version as well as the Panchalankurichi versions, are the earliest existing palm-leaf versions of Akilam.

The genesis of this library is to be traced to the orders of Ayilyam Thirunal, Maharaja of Travancore to collect all manuscripts in the state so as to be kept in the safe custody of the Palace Library. Considering the overwhelming enthusiasm from the Orientalists all over the world, during early nineteen hundred Swathi Thirunal Maharaja (the then King of Travancore) published many of the manuscripts in the Palace Library and the manuscripts collection of ancient families. The Oriental Research Institute & Manuscripts Library has over 70,000 works in 30,000 copies mainly of palm leaf manuscripts. In addition, some paper manuscripts, a few copper plates, writings on Bhurjapatra (birch bark), Agarutvak (the bark of Aquilaria malaccensis) and textiles are also found in the collection.

This indicates the spread of the influence of the language over the ages, especially during the rule of large Kannada empires.Kamath (2001), p83 Pyu sites of Myanmar yielded variety of Indian scripts including those written in a script especially archaic, most resembling the Kadamba (Kannada-speaking Kadambas of 4th century CE Karnataka and Andhra Pradesh) form of common Kannada-Telugu script from Andhra Pradesh. The earliest copper plates inscribed in Old Kannada script and language, dated to the early 8th century AD, are associated with Alupa King Aluvarasa II from Belmannu (the Dakshina Kannada district), and display the double crested fish, his royal emblem.Gururaj Bhat in Kamath (2001), p97 The oldest well-preserved palm leaf manuscript in Old Kannada is that of Dhavala.

This kitchen would remain on The Golden Girls for its entire seven-year run, with only a minor cosmetic change occurring toward the end of its first season (the wallpaper was changed from the yellow-with-white polka dot pattern held over from It Takes Two, in favor of a more Floridian palm leaf print on beige backing; shelves were built into the wall adjacent to the living room doorway, and decorative plates and baking molds were displayed to give a feminine touch). The exterior backdrop seen through the kitchen window was also changed from the view of neighboring Chicago high-rise buildings in It Takes Two to that of palm trees and bushes for the Miami suburb residence of The Golden Girls.

The Adhyatma-ramayana, the most important embedded set of chapters in the extant versions of the Purana, is considered to have been composed centuries later, possibly in the 15th-century, and is attributed to Ramananda – the Advaita scholar and the founder of the Ramanandi Sampradaya, the largest monastic group in Hinduism and in Asia in modern times.James G Lochtefeld (2002), The Illustrated Encyclopedia of Hinduism: N-Z, Rosen Publishing, , pages 553-554 The Adhyatma-ramayana thus was added to this Purana later, and it is an important document to the Rama-related tradition within Hinduism. A Javanese Brahmanda palm-leaf manuscript was discovered in Indonesia in the mid-19th century by colonial-era Dutch scholars, along with other Puranas. The Sanskrit originals of these are either lost or yet to be discovered.

Paintings of Jagannath on betel nuts in Raghurajpur An artist at Raghurajpur demonstrates palm leaf etching Situated amidst groves of coconut, palm, mango and jack fruit, the main village has two streets with over 120 houses, most decorated with mural paintings, where the painters reside and practice their pattachitra craft, besides many other that practices throughout the village, including traditional masks, stone idols, papier mache, sculptures, wooden toys.Rajhurajpur mapsofindia. The village also has a series of temples dedicated not only to Bhuasuni, the local deity but also to various Hindu gods including, Radha Mohan, Gopinath, Raghunath, Laxminarayan and Gouranga. Around, 2000 it was developed as a heritage village by INTACH, and soon became a major rural tourist destination of the state, drawing tourist, both domestic and foreign to the village.

The fifth guru, Guru Arjan, discovered that Prithi Chand – his eldest brother and a competing claimant to the Sikh guruship – had a copy of an earlier pothi (palm-leaf manuscript) with hymns and was distributing hymns of the earlier gurus along with his own of hymns. Guru Arjan considered these as spurious and became concerned about establishing an authentic anthology of approved hymns. Guru Arjan began compiling an officially approved version of the sacred scripture for the Sikh community. He sent his associates across the Indian subcontinent to collect the circulating hymns of Sikh gurus and convinced Mohan, the son of Guru Amar Das, to give him the collection of the religious writings of the first three gurus in a humble manner by singing the hymns registered in Guru Granth Sahib, 248.

They were so successful that several furniture companies produced their own versions of "Shaker" chairs. Because of the quality of their craftsmanship, original Shaker furniture is costly. Shakers won respect and admiration for their productive farms and orderly communities. Their industry brought about many inventions like Babbitt metal, the rotary harrow, the circular saw, the clothespin, the Shaker peg, the flat broom, the wheel- driven washing machine, a machine for setting teeth in textile cards, a threshing machine, metal pens, a new type of fire engine, a machine for matching boards, numerous innovations in waterworks, planing machinery, a hernia truss, silk reeling machinery, small looms for weaving palm leaf, machines for processing broom corn, ball-and-socket tilters for chair legs, and a number of other useful inventions.

In attributing this painting to Stanzione, José Milicua offers comparisons between this painting and another portrayal of the same saint by Stanzione which belonged to the Laliccia Collection in Naples which makes use of the same model and is differentiated only by a slight turn of the model's head. In both paintings, Stanzione has dispensed with the halo and palm leaf, omissions that are common in Neapolitan painting of the 1600s. Although lacking the traditional external signs of sainthood, her status as one of God's elect is evidenced in the raised head and upturned eyes, an open mouth, and the hand with fingers spread over the heart. The block of stone closing off a corner of the composition is a device commonly used in Neapolitan painting of this century.

The National Archives' collection consists of over one million historical government and public records, including paper and palm leaf documents, photographs, posters, maps, videos tapes, and sound recordings dating from the reign of King Rama IV to the present. As of 30 September 2011, the National Archives had 10,285 written documents, 24,508 wet plate collodions, 444,009 photos, 808,693 films, 20,062 maps and plans, 2,696 posters, 4,472 calendars, 4,467 audio records, 3,941 visual records, 9,503 microfilms, 734 compact discs, 34 digital visual records, 43,628 bound volumes, government documents and rare books, 1,867 meeting minutes, memos and incident records and 677,269 important news clippings. The oldest document in the collection is a paper document dating to the reign of King Rama IV (1851-1868). Thailand's archives hold few materials relating to foreign countries.

The Vajrasuchi Upanishad survives into the modern era in several versions. Manuscripts of the text were discovered and collected during the colonial times, and by early 19th-century eight copies of the manuscripts from North India and five copies from South India were known. Most versions were in Sanskrit in Devanagari script and two in Telugu language, in palm-leaf manuscript form, with some in damaged condition.Theodor Aufrecht (1892), , University of Bonn, Germany, page 2 see entry 8Vedic Literature, Volume 1, , Government of Tamil Nadu, Madras, India, page 555 There are differences in the text between these manuscripts, but the focus and central message is the same.Vedic Literature, Volume 1, , Government of Tamil Nadu, Madras, India, pages 553–556 The opening lines of the Vajrasuchi Upanishad (Sanskrit, Devanagari script).

The region has thick forests, with rich mineral resources, and had a mixed demographic profile with people from different religious and social groups, including adivasis, particularly the Santals and the Mundas before the city was established. After India's independence, the district became a part of Bihar state, and upon re-organization of the Indian states in the mid-1950s, the district became a part of the West Bengal. Present Purulia district was carved out of the district of Manbhum.Encyclopædia Britannica, Eleventh Edition, a publication now in the public domain In the Settlement Report for Manbhum (1928) it was stated that no rock inscriptions, copper plates or old coins were discovered and not a single document of copper plate or palm leaf was found, during the Survey and Settlement operations.

After his doctoral studies, Syed was posted by the Commonwealth Institute of Biological Control to Sabah, Malaysia, where he gained a measure of notoriety for his work that led to the doing away of certain insecticides through the use of a virus to control palm leaf-eating nettle caterpillars. Leslie Davidson, then Chairman of Unilever oil palm plantations in Malaysia, hired Syed to investigate a hunch he had on the possibility of oil palm pollination being doable by insects rather than, as conventional wisdom had it, solely by wind or by hand. Syed's field and laboratory research in Cameroon yielded the conclusive discovery of the most efficient pollinator of the oil palm, the weevil species Elaeidobious kamerunicus. In 1979 he published his findings in the Bulletin of Entomological Research.

It is said that a bloody struggle was going on between the inhabitants of the region, but when they heard of the marvelous discovery in the abandoned box, they put down their weapons and immediately ceased fighting. This is why the image was given the title of Our Lady of Peace, whose liturgical celebration is held on November 21 in memory of its arrival at San Miguel."Nuestra Señora de la Paz – Patrona de la Republica el Salvador" by Silvia Cabrera, Marian Library, University of Dayton The statute is a dressed wood carving, with the national shield of El Salvador embroidered on the front of the image's white robe. The image holds a gold palm leaf in memory of the eruption of the Chaparrastique volcano, which threatened to destroy the city with burning lava.

Devimahatmya manuscript on palm-leaf, in an early Bhujimol script, Bihar, India or Nepal, 11th century Vedic Sanskrit is the language of the Vedas, a large collection of hymns, incantations, and religio- philosophical discussions which form the earliest religious texts in India and the basis for much of the Hindu religion. Modern linguists consider the metrical hymns of the Rigveda to be the earliest. The hymns preserved in the Rigveda were preserved by oral tradition alone over several centuries before the introduction of writing, the oldest aryan language among them predating the introduction of Brahmi by as much as a millennium. The end of the Vedic period is marked by the composition of the Upanishads, which form the concluding part of the Vedic corpus in the traditional compilations, dated to roughly 500 BCE.

Even though Gupta empire was tolerant towards Buddhism and patronized Buddhist arts and religious institutions, Hindu revivalism generally became a major threat to Buddhism which led to its decline. A Buddhist illustrated palm leaf manuscript from Pala period (one of the earliest Indian illustrated manuscripts to survive in modern times) is preserved in University of Cambridge library. Composed in the year 1015, the manuscript contains a note from the year 1138 by a Buddhist believer called Karunavajra which indicates that without his efforts, the manuscript would have been destroyed during a political struggle for power. The note states that 'he rescued the 'Perfection of Wisdom, incomparable Mother of the Omniscient' from falling into the hands of unbelievers (who according to Camillo Formigatti were most probably people of Brahmanical affiliation).

Akbar riding the elephant Hawa'I pursuing another elephant Although few Indian miniatures survive from before about 1000 CE, and some from the next few centuries, there was probably a considerable tradition. Those that survive are initially illustrations for Buddhist texts, later followed by Jain and Hindu equivalents, and the decline of Buddhist as well as the vulnerable support material of the palm-leaf manuscript probably explain the rarity of early examples.Harle, 361-366 Mughal painting in miniatures on paper developed very quickly in the late 16th century from the combined influence of the existing miniature tradition and artists trained in the Persian miniature tradition imported by the Mughal Emperor's court. New ingredients in the style were much greater realism, especially in portraits, and an interest in animals, plants and other aspects of the physical world.

The entire temple complex stands proudly while featuring the core of all Sri Lankan arts. The Nadun Viharaya too has been constructed under royal sponsorship in 1801 within a ‘nindagama’ (villages gifted to officers for royal services) gifted by the Dumbara Maha Nilame (high ranking officer in the services of royalty) on his written order on a small palm leaf umbrella. While history bears witness that this was gifted to Venerable Karandana Devarakkita Unnanse for the temple to be built, it is said that this ‘nindagama’ is 8,305 acres in extent. While it is no secret that the ‘nindagama’ became a treasury of wealth due to the presence of graphite and rubber, the significance of this ‘nindagama’ could be realized from the study of these troika of temples under the Nadun Viharaya.

The Golden Horned King (金角大王) and Silver Horned King (銀角大王) are two demon kings based in Lotus Cave (蓮花洞) on Flat Peak Mountain (平頂山). They capture Tang Sanzang and his companions by deception, and pin down Sun Wukong under three mountains. Sun Wukong escapes with the help of the mountain deities and uses trickery and disguise to rob the demons of their weapons and special items, which include the Purple Gold Red Gourd (紫金紅葫蘆), Suet Jade Flask (羊脂玉淨瓶), Golden Cloth Rope (幌金繩), Seven Stars Sword (七星劍) and Palm Leaf Fan (芭蕉扇). Sun Wukong then traps the demons in the gourd and frees Tang Sanzang and the others.

Khmer sasatra is a sastra, or manuscript, written during and after the Khmer empire, from at least the 12th century, in Southeast Asia. Khmer sastras are written in the pali language, and some in Khmer, on a variety of material, mostly dried palm leaves from the Corypha lecomtei palm tree, ordered and tied together in what is known as an olla book or palm-leaf manuscript. The tradition of producing olla books in Cambodia goes back as far as the influence of Indian civilization in the region and the tradition of Khmer sastras is at least contemporaneous with the introduction of Buddhism and other religions of Indian origin in the Khmer realm. Their presence in Cambodia is attested with certainty in a 12th-century bas-relief in the grandiose Angkor Wat temple, depicting an apsara (female spirit) holding an olla book.

The monument was designed by Zsigmond Kisfaludi Stróbl. According to Kisfaludi Stróbl himself the design was originally made for the memorial of István Horthy and would in that role have featured a human child instead of the palm leaf that was a Soviet addition. At the time of the monument's construction, the defeat of Axis forces by the Red Army was officially proclaimed “liberation”—leading to the original inscription upon the memorial (both in Hungarian and Russian): A FELSZABADÍTÓ SZOVJET HŐSÖK EMLÉKÉRE A HÁLÁS MAGYAR NÉP 1945 which can be translated to read, "To the memory of the liberating Soviet heroes [erected by] the grateful Hungarian people [in] 1945". Over the following years, public sentiment toward the Soviets decreased to the point of revolution, which was attempted and temporarily succeeded in 1956 and subsequently damaged some portions of the monument.

The Tibesti art is unique in the Sahara because of the absence of inscriptions, the relative lack of chariots, and the low representation of camels and horses until comparatively recently. The art has remained important to the Toubou; around 1200 AD, a man named Yerbou engraved a palm leaf into rock, symbolizing his love for a married woman. The land art of Jean Vérame in the Tibesti In 1989, French painter and sculptor Jean Vérame used the natural surroundings of the Ehi Kourné, a few kilometers south of Bardaï, to create multidimensional land art works by painting rocks. The project was supported by the Chadian president and the United Nations Development Programme, as well as private corporations such as the French oil company Total S.A. Over time, the Klein Blue paint turned patina white and red, and today is pinkish in color.

The scripts include Grantha, Devanagari, Telugu and Malayalam, Kannada, Tamil, Tigalari and Oriya. ; French Institute of Pondicherry : The Institut Français de Pondichéry was established in 1955 with a view to collecting all material relating to Saiva Āgamas, scriptures of the Saiva religious tradition called the Shaiva Siddhanta, which has flourished in South India since the eighth century A.D. The manuscript collection of the InstituteThe digitized Tigalari manuscripts can be viewed at was compiled under its Founder–Director, Jean Filliozat. The manuscripts, which are in need of urgent preservation, cover a wide variety of topics such as Vedic ritual, Saiva Agama, Sthalapurana and scripts, such as Grantha and Tamil. The collection consists of approximately 8,600 palm-leaf codices, most of which are in the Sanskrit language and written in Grantha script; others are in Tamil, Malayalam, Telugu, Nandinagari and Tigalari scripts.

Most of the selected events are military campaigns, and are covered in detail.Thaw Kaung 2010: 22 A few non-military events covered are the building of a new palace and a new royal capital, the construction of four pagodas in the four corners of the capital Pegu, and the conferring of the kingship of Lan Na to his son Nawrahta Minsaw. It also provides accounts of the king's efforts to propagate Theravada Buddhism, the construction and repairing of pagodas, the banning of animal and human sacrifices in the new conquered Shan States, and the standardization of weights and measures in his empire.Thaw Kaung 2010: 130 The oldest extant palm-leaf manuscript copy of the original, copied on 4 January 1672 (5th waxing of Pyatho 1033 ME), is stored at the Universities Historical Research Center in Yangon.

The ability of a person to read a bark-paper manuscript from the town of Demak, say, written around 1700, is no guarantee that the same person would also be able to make sense of a palm-leaf manuscript written at the same time only 50 miles away on the slopes of Mount Merapi. The great differences between regional styles almost makes it seem that the "Javanese script" is in fact a family of scripts. Javanese writing traditions are especially cultivated in the Kraton environment, but Javanese texts are known to be made and used by all layers of society. Javanese literature is almost always composed in metrical verses that are designed to be sung, thus Javanese texts are not only judged by their content and language but also by the merit of their melody and rhythm during recitation sessions.

Dew formed on the surface of strawberry leaves A drop of dew on a palm leaf at the Garden Society of Gothenburg in 2012 Dew drops on a leaf Dew is water in the form of droplets that appears on thin, exposed objects in the morning or evening due to condensation. Dense dew on grass As the exposed surface cools by radiating its heat, atmospheric moisture condenses at a rate greater than that at which it can evaporate, resulting in the formation of water droplets. When temperatures are low enough, dew takes the form of ice; this form is called frost. Because dew is related to the temperature of surfaces, in late summer it forms most easily on surfaces that are not warmed by conducted heat from deep ground, such as grass, leaves, railings, car roofs, and bridges.

His books Kriya Yoga Sutras of Patanjali and the Siddhas, and The Wisdom of Jesus and the Yoga Siddhas have demonstrated the parallel wisdom teachings of Patañjali, Tirumular, the Tamil Yoga Siddhas, and Jesus. Since the year 2000, he has sponsored and directed a team of six scholars in the Yoga Siddha Research Project in Tamil Nadu, whose objectives include the preservation, transcription, translation, writing of commentaries and publication of the literary works of the 18 Tamil Yoga Siddhas, from ancient palm leaf manuscripts. Until now, these important works of Yoga, Tantra, monistic theism, and Siddha philosophy have been unknown to the English speaking world. The latest of seven publications that have been produced from this project is the first English translation with commentary of the Tirumandiram, which is one of the world's most important sacred texts related to Yoga.

However, no other text affirms that Gargi was the wife of Yajnavalkya; rather, Maitreyi and Katyayani are listed as his two wives, leading to the theory that the Pune manuscript is a corrupted and more modern edition of the original text.Karen Pechilis (2004), The Graceful Guru: Hindu Female Gurus in India and the United States, Oxford University Press, , pages 11–15 According to Dominik Wujastyk, two of its manuscripts – MS Kathmandu NAK 5-696 (now preserved in Nepal), MS London BL Or. 3568 (preserved in the British Library)– are amongst the oldest surviving Sanskrit manuscripts found on the Indian subcontinent. The first is dated to the early 10th-century or late 9th-century, while the one discovered in Nepal is dated to 1024 CE from its colophon. The original text is likely much older than these palm leaf manuscript copies.

The Brahmanda Purana manuscripts are encyclopedic in their coverage, covering topics such as cosmogony, Sanskara (rite of passage), genealogy, chapters on ethics and duties (Dharma), Yoga, geography, rivers, good government, administration, diplomacy, trade, festivals, a travel guide to places such as Kashmir, Cuttack and Kanchipuram, and other topics. The Brahmanda Purana is notable for including the Lalita Sahasranamam (a stotra praising Goddess as the supreme being in the universe), and being one of the early Hindu texts found in Bali, Indonesia, also called the Javanese- Brahmanda.H Hinzler (1993), Balinese palm-leaf manuscripts , In: Bijdragen tot de Taal-, Landen Volkenkunde, Manuscripts of Indonesia 149 (1993), No 3, Leiden: BRILL, page 442 The text is also notable for the Adhyatma Ramayana, the most important embedded set of chapters in the text, which philosophically attempts to reconcile Bhakti in god Rama and Shaktism with Advaita Vedanta, over 65 chapters and 4,500 verses.

The initial phase of this evolution, the accordion-folded palm-leaf-style book, most likely came from India and was introduced to China via Buddhist missionaries and scriptures. With the arrival (from the East) of rag paper manufacturing in Europe in the late Middle Ages and the use of the printing press beginning in the mid-15th century, bookbinding began to standardize somewhat, but page sizes still varied considerably.. Paper leaves also meant that heavy wooden boards and metal furniture were no longer necessary to keep books closed, allowing for much lighter pasteboard covers. The practice of rounding and backing the spines of books to create a solid, smooth surface and "shoulders" supporting the textblock against its covers facilitated the upright storage of books and titling on spine. This became common practice by the close of the 16th century but was consistently practiced in Rome as early as the 1520s.

He was brought up to believe he lived in the best country in the world and that, as a citizen, he had a duty as a male—that duty was to go into the military to serve his country after high school. He enrolled in the Marines delayed enlistment program while still in high school, and entered boot camp at Marine Corps Recruit Depot Parris Island three days after graduating. He served with the Marines from 1965 to 1969, earning two Purple Hearts, Combat Action Ribbon, two Presidential Unit Citations, Good Conduct Medal, National Defense Service Medal, Vietnam Service Medal with three stars, Vietnam Cross of Gallantry with Silver Star, Vietnam Cross of Gallantry with Palm Leaf, and Vietnam Campaign Medal during two tours in Vietnam. With Charlie Company, 1st Battalion, 1st Marines, 1st Marine Division, he acted as a forward observer for artillery.

Vastupala died in 1240 CE (VS 1296), not long after Viradhavala, who died in 1238 CE and was succeeded by his younger brother Visaladeva. The date of Vastupala's death is mentioned by his contemporary, Balachandra, who wrote in Vasanta-vilasa that his death fell on the fifth day of the bright half of Magha month VS 1296, corresponding to 1 January 1240 CE. The year VS 1296 is also mentioned in a palm leaf manuscript. However, Prabandha-kosha and Vastupala-charita both note VS 1298 (1242 CE) as the year of his death. The Abu inscription, dated to the third day of the bright of Vaishakha month VS 1296 (12 April 1240 CE), mentions Tejapala as a Mahamatya (minister), a position he could only have ascended to following the death of Vastupala, so 1240 CE is considered as a true date of his death.

Crooke's study may have been the first to look at the religion through eyes other than those of missionaries or the Hindu elite and was in the opinion of Naithani, "a counter to the established school of German and British indology, which was obsessed with scriptures, palm-leaf manuscripts and their translation, and the exact age of Indian civilisation ... [It] sought to fill a gap in European intellectual knowledge of India by documenting living traditions in a serious and accessible manner. Crooke conformed to the colonial program but gave it a new interpretation." Chaube, who was an intelligent scholar with a BA from Presidency College in Calcutta, subsequently claimed to have assisted with much information in Popular Religion and he resented that his input was not acknowledged by Crooke. His contribution to Tribes and Castes of the North Western Provinces, published in 1896, was only briefly acknowledged in two footnotes.

Siddhars are people who are believed to control and transcend the barriers of time and space by meditation (Yoga), after the use of substances called Rasayanas that transform the body to make it potentially deathless, and a particular breathing-practice, a type of Pranayama. Through their practices they are believed to have reached stages of insight which enabled them to tune into the powers hidden in various material substances and practices, useful for suffering and ignorant mankind. Typically Siddhars were saints, doctors, alchemists and mysticists all at once. They wrote their findings, in the form of poems in Tamil language, on palm leaves which are collected and stored in what are known today as Palm leaf manuscript, today still owned by private families in Tamil Nadu and handed down through the generations, as well as public institutions such as Universities all over the world (India, Germany, Great Britain, U.S.).

The works of the first three saints, the Thirumurai were stored in palm leaf manuscripts in the temple and were recovered by the Chola King Rajaraja Chola under the guidance of Nambiandarnambi. Manikkavasagar, the 10th century saivite poet has written two works, the first called Thiruvasakam (The sacred utterances) which largely has been sung in Chidambaram and the Thiruchitrambalakkovaiyar (aka Thirukovaiyar), which has been sung entirely in the temple. Manikkavasagar is said to have attained spiritual bliss at Chidambaram. The Chidambaram Mahatmiyam composed during the 12th century provides the subsequent evolution and Sanskritization of cults.Kulke 2004, p. 145 There are several inscriptions available in the temple and referring to the Chidambaram temple in neighbouring areas. Most inscriptions available pertain to the periods of Cholas - Rajaraja Chola I (985-1014 CE), Rajendra Chola I (1012-1044 CE), Kulothunga Chola I (1070-1120 CE), Vikrama Chola (1118-1135 CE), Rajadhiraja Chola II (1163 -1178 CE), Kulothunga Chola III (1178-1218 CE) and Rajaraja Chola III (1216-1256 CE).

The date of composition and the author of this text are unknown. Like most sectarian Upanishads, the text is likely a late medieval, post-12th century era Upanishad and it is neither part of the 17th century compilation of 50 important Hindu Upanishads published by Mughal era Dara Shikoh, nor part of the 18th-century anthology of 52 popular Upanishads in North India published by Colebrooke, nor is it found in the Bibliotheca Indica anthology of popular Upanishads in South India by Narayana. In a Telugu language anthology of 108 Upanishads of the Muktika in the modern era, narrated by Rama to Hanuman, it is listed at serial number 87. The manuscripts of this and related Saiva Upanishads, states Friedrich Otto Schrader, exist in different versions in North India and South India, with differences in content, how the sections are arranged and length, in the Grantha and Devanagari palm leaf manuscript compilations.

In contrast, Nileshvari Desai suggests that the oldest of extant manuscripts probably is from the 7th-century CE. The text has also been dated with the help of epigraphical evidence. The Dadhimati Mata inscription, for example has been dated to be from 608 CE, and this inscription is a quote from chapter 10 of the Devi Mahatmya (91st chapter of the Purana). This suggests that this part of the text existed by the 6th century CE. A complete Palm-leaf manuscript of the text was discovered in Nepal, and has been dated to 998 CE. Similarly, the early 8th-century text Malatimadhava of Bhavabhuti references Devi Mahatmya, which implies the text was established and in circulation by then. Other scholars have placed it between 4th- to 6th-century CE. The idea of Goddess as the supreme, states John Lochtefeld, likely existed before the 6th-century than the composition date of Devi Mahatmya, because it appears in so fully developed form in the text.

Palm leaf manuscript of the Tirukkural The Kural is one of the most reviewed of all works in Tamil literature, and almost every notable scholar has written exegesis or commentaries (explanation in prose or verse), known in Tamil as urai, on it. Some of the Tamil literature that was composed after the Kural quote or borrow its couplets in their own texts. According to Aravindan, these texts may be considered as the early commentaries to the Kural text. Dedicated commentaries on the Kural text appear about and after the 10th century CE. There were at least ten medieval commentaries of which only six have survived into the modern era. The ten medieval commentators include Manakkudavar, Dharumar, Dhamatthar, Nacchar, Paridhiyar, Thirumalaiyar, Mallar, Pari Perumal, Kaalingar, and Parimelalhagar, all of whom lived between the 10th and the 13th centuries CE. Of these, only the works of Manakkudavar, Paridhi, Kaalingar, Pari Perumal, and Parimelalhagar are available today.

He is represented as a young man with a palm- leaf, in a cauldron, sometimes with a raven and a lion, his iconographic attribute because according to the legend he was thrown into a cauldron of boiling tar and molten lead, but miraculously escaped unscathed. The names of Saints Modestus and Crescentia were added in the 11th century to the Roman Calendar,"Calendarium Romanum" (Libreria Editrice Vaticana 1969), p. 126 so that from then on all three names were celebrated together until 1969, when their feast was removed from the General Roman Calendar. Vitus is still recognized as a saint of the Catholic Church, being included in the Roman Martyrology under June 15,"Martyrologium Romanum" (Libreria Editrice Vaticana 2001 ) and Mass may be celebrated in his honor on that day wherever the Roman Rite is celebrated,General Instruction of the Roman Missal, 355 while Modestus and Crescentia, who are associated with Vitus in legend, have been omitted, because they appear to be merely fictitious personages.

A page of the Jaiminiya Aranyaka Gana found embedded in the Samaveda palm leaf manuscript (Sanskrit, Grantha script). The Aranyakas (; Sanskrit: ' ) constitutes the philosophy behind ritual sacrifice of the ancient Hindu sacred texts, the Vedas."Aranyaka". Random House Webster's Unabridged Dictionary. They typically represent the later sections of Vedas, and are one of many layers of the Vedic texts.In post-Vedic classifications by text types, the Aranyakas are one of five, with other four being Samhita, Brahmana, Upasana and Upanishad; see A Bhattacharya (2006), Hindu Dharma: Introduction to Scriptures and Theology, , pages 5-17 The other parts of Vedas are the Samhitas (benedictions, hymns), Brahmanas (commentary), and the Upanishads (spirituality and abstract philosophy).A Bhattacharya (2006), Hindu Dharma: Introduction to Scriptures and Theology, , pages 8-14Barbara A. Holdrege (1995), Veda and Torah: Transcending the Textuality of Scripture, State University of New York Press, , pages 351-357 Aranyakas describe and discuss rituals from various perspectives, but some include philosophical speculations.

Newly discovered Puranas manuscripts from the medieval centuries has attracted scholarly attention and the conclusion that the Puranic literature has gone through slow redaction and text corruption over time, as well as sudden deletion of numerous chapters and its replacement with new content to an extent that the currently circulating Puranas are entirely different from those that existed before 11th century, or 16th century. For example, a newly discovered palm-leaf manuscript of Skanda Purana in Nepal has been dated to be from 810 CE, but is entirely different from versions of Skanda Purana that have been circulating in South Asia since the colonial era.Dominic Goodall (2009), Parākhyatantram, Vol 98, Publications de l'Institut Français d'Indologie, , pages xvi-xvii Further discoveries of four more manuscripts, each different, suggest that document has gone through major redactions twice, first likely before the 12th century, and the second very large change sometime in the 15th-16th century for unknown reasons. The different versions of manuscripts of Skanda Purana suggest that "minor" redactions, interpolations and corruption of the ideas in the text over time.

A palm-leaf manuscript (UVSL 589) with 100 folios, handwritten in miniature scripts by Shaiva Hindus. This multi-text manuscript includes many Tamil texts, including the Sangam era Tirumurukāṟṟuppaṭai. The folio languages include mainly Tamil and Sanskrit, with some Telugu; scripts include Tamil, Grantha and Telugu. It is currently preserved in U.V. Swaminatha Aiyar library in Chennai.Jonas Buchholz and Giovanni Ciotti (2017), What a Multiple- text Manuscript Can Tell Us about the Tamil Scholarly Tradition: The Case of UVSL 589, Manuscri[pt Cultures, Vol. 10, Editors: Michael Friedrich and Jorg Quenzer, Universitat Hamburg, pages 129–142 The works of Sangam literature were lost and forgotten for most of the 2nd millennium. They were rediscovered by colonial-era scholars such as Arumuka Navalar (1822-1879), C. W. Thamotharampillai (1832-1901) and U. V. Swaminatha Aiyar (1855-1942)."Companion Studies to the History of Tamil Literature", Kamil V. Zvelebil Aiyar – a Tamil scholar and a Shaiva pundit, in particular, is credited with his discovery of major collections of the Sangam literature in 1883.

John Guy and Jorrit Britschgi state Hindu temples served as centers where ancient manuscripts were routinely used for learning and where the texts were copied when they wore out.John Guy and Jorrit Britschgi (2011), Wonder of the Age: Master Painters of India, 1100–1900, The Metropolitan Museum of Art, , page 19 In South India, temples and associated mutts served custodial functions, and a large number of manuscripts on Hindu philosophy, poetry, grammar and other subjects were written, multiplied and preserved inside the temples.Saraju Rath (2012), Aspects of Manuscript Culture in South India, Brill Academic, , pages ix, 158-168, 252-259 Archaeological and epigraphical evidence indicates existence of libraries called Sarasvati-bhandara, dated possibly to early 12th-century and employing librarians, attached to Hindu temples.Hartmut Scharfe (2002), From Temple schools to Universities, in Handbook of Oriental Studies, Brill Academic, , pages 183-186 Palm-leaf manuscripts called lontar in dedicated stone libraries have been discovered by archaeologists at Hindu temples in Bali Indonesia and in 10th century Cambodian temples such as Angkor Wat and Banteay Srei.

The Marwari Leaders of India, R. Agrasenputra, 1928, p. 81-85 It published a number of books written, compiled or translated by Jwala Prasad Mishra (1861-1916 CE), the head pandit at Muradabad Kameshwar Sanskrit pathshala during the early 1900s that include Panchatantra (1910), Vajasaneyi Sri Sukla Yajuevedasamhita (1912), Bihari Satsai, Dayananda-Timira-Bhaskara (1913), Jati Bhaskar (published in 1926 after death of Jwala Prasad Mishra), Maha Yakshini Sadhanam, Bindu Yoga, Rudra Ashtadhyayi, Valmiki Ramayana, Nirnaya Sindhu, Adbhuta Ramayana, Tulsi Ramayana for Ramlila, Lagana Jataka, Shiva Purana (printed vertically like palm leaf manuscript), Vishram Sagar, Ashtadash Purana Darpan, Kama Ratna, Kalpa Panchak Prayog, Purushottam Masa Mahatmya (Padma Purana), Chatirvinshati Gayatri, Shiva Gita, Shrimad Bhagawat, Shiv Sahasranama, Ganesha Gita, Devi Gita, Harivamsa Purana, Varsha Yoga Samuha. It is the publisher of several Kabir panth texts: Bijak with Commentary, Kabir Shabdavali, Complete Kabir Sagar, Kabir Krishna Gita, Kabir Upasana Paddhati, Satya Kabir ki Sakhi, Kabir Manshur, Kabir Kasauti, Kabir Upadesh, Satyanam Kabir Panthi Balopdesha. Its caste related publications include Jati Bhaskar, Kanyakubja Vanshavali (Kanya Kubja Prabodhini), Kshatriya Vanshavali.

Music, dance and singing are part of many a Kanak ceremonial function such as initiation, courting and mourning. Conch shells are blown by an appointed person to represent a clan chief's arrival or the voice of an ancestor. Rhythm instruments used include Bwanjep, used during ceremonies by a group of men; Jew's harp, (wadohnu in the Nengone language where it originated) made of dried piece of coconut palm leaf held between the teeth and an attached segment of soft nerve leaf; coconut-leaf whizzer, a piece of coconut leaf attached to a string and twirled that produces a noise like a humming bee; oboe, made of hollow grass stems or bamboo; end-blown flute, made of 50 cm long hollowed pawpaw leaf stem; bamboo stamping tubes that are struck vertically against the ground and played at major events; percussion instruments (hitting sticks, palm sheaths); rattles that are worn on the legs made of coconut leaves, shells and certain fruits. Kanak groups such as Bethela first made the recordings on cassette around 1975 or 1976.

The sapèque was especially beneficial for people who both earn and spend little money as sapèques could purchase items which were worth less than a cent, or even half, a quarter or a sixth of a cent due to their small denominations. The products described by Lemire which were of a value smaller than a cent in the year 1868 include an areca nut, betel leaves, tobacco, cigarettes, a single cup of tea, a single slice of pineapple, an orange fruit, a jackfruit, a fragment of sugar cane, a spoonful of fish sauce, or a palm leaf hat. These products were all purchasable with a small number of sapèques which is why these coins continued to be preferred in less wealthy areas. Because of the inconveniences associated with sapèques the European population of French Cochinchina found the introduction of the French franc to be essential for their daily payments and purchases. The accounting of the Saigon branch of the Comptoir Nationale d’Escompte de Paris was kept in centimes and francs coins, but the organisation kept 4 real and 8 real coins available for merchants.

Badami Chalukya inscription in Old Kannada, Virupaksha Temple, 745 Pattadakal Examples of early Sanskrit-Kannada bilingual copper plate inscriptions (tamarashaasana) are the Tumbula inscriptions of the Western Ganga Dynasty dated 444 ADIn bilingual inscriptions the formulaic passages stating origin myths, genealogies, titles of kings and benedictions tended to be in Sanskrit, while the actual terms of the grant such as information on the land or village granted, its boundaries, the participation of local authorities, the rights and obligations of the grantee, taxes and dues and other local concerns were in the local language. The two languages of many such inscriptions were Sanskrit and the regional language such as Tamil or Kannada (Thapar 2003, pp393-394) The earliest full-length Kannada tamarashaasana in Old Kannada script (early 8th century) belongs to Alupa King Aluvarasa II from Belmannu, South Kanara district and displays the double crested fish, his royal emblem.Gururaj Bhat in Kamath (2001), p97 The oldest well-preserved palm leaf manuscript is in Old Kannada and is that of Dhavala, dated to around the 9th century, preserved in the Jain Bhandar, Mudbidri, Dakshina Kannada district. The manuscript contains 1478 leaves written in ink.

Nagari script Department of Archaeology, Government of Tamil Nadu (2011)I Nakacami (2008), Mahabalipuram (Mamallapuram), Oxford University Press, , pages 29-30 A Rigveda manuscript has been found written in Nandi nagari script,AC Burnell, Elements of South-Indian Palaeography from the Fourth to the Seventeenth Century AD, Cambridge University Press, , page 61 with footnote 1 as well as manuscripts of other Vedas., Asiatic Society of Bengal, pages 3, 6-7 Manuscripts of the first century BCE Vikramacarita, also known as the "Adventures of Vikrama" or the "Hindu Book of Tales",A Hindu Book of Tales: The Vikramacarita, Franklin Edgerton, The American Journal of Philology, Volume 33, No. 131, page 249-252 have been found in Nandinagari script.A Hindu Book of Tales: The Vikramacarita, Franklin Edgerton, The American Journal of Philology, Volume 33, No. 131, page 262 In a Travancore temple of Kerala, an Anantasayana Mahatmya palm-leaf manuscript was found, and it is in Nandinagari script.H. H. Wilson and Colin Mackenzie, , Asiatic Society, page 62 Nandi Nagari script was used to spell the Sanskrit language, and many Sanskrit copper plate inscriptions of the Vijayanagar Empire were written in that script.

6th-century murti carvings, Badami caves, Karnataka.Alice Boner (1990), Principles of Composition in Hindu Sculpture: Cave Temple Period, Motilal Banarsidass, , pages 89–95, 115–124, 174–184George Michell (1988), The Hindu Temple: An Introduction to Its Meaning and Forms, University of Chicago Press, , pages 98–100 Ancient Indian texts assert the significance of murti in spiritual terms. The Vāstusūtra Upaniṣad, whose palm-leaf manuscripts were discovered in the 1970s among remote villages of Orissa – four in Oriya language and one in crude Sanskrit, asserts that the doctrine of murti art making is founded on the principles of origin and evolution of universe, is a "form of every form of cosmic creator" that empirically exists in nature, and it functions to inspire a devotee towards contemplating the Ultimate Supreme Principle (Brahman).Alice Boner, Sadāśiva Rath Śarmā and Bettina Bäumer (2000), Vāstusūtra Upaniṣad, Motilal Banarsidass, , pages 7–9, for context see 1–10 This text, whose composition date is unknown but probably from late 1st millennium CE, discusses the significance of images as, state Alice Boner and others, "inspiring, elevating and purifying influence" on the viewer and "means of communicating a vision of supreme truth and for giving a taste of the infinite that lies beyond".

Though some stone inscriptions too were recast, and some copying errors (mostly in spelling) have been identified,Sein Myint 2007: 30–34 they do not show the same degree of copying errors of palm-leaf records, many of which were recopied many times over. The oldest extant inscriptions in Burma are dated to the 3rd and 2nd centuries BCE in Pyu city-states.Aung-Thwin 2005: 35–36 Inscriptions were still "rare in the 5th to the 10th centuries but from the 11th, there is literally a deluge of them".Harvey 1925: xvi The earliest original inscription in Burmese is dated 1035 CE; an 18th-century recast stone inscription points to 984 CE.Aung-Thwin 2005: 172, 185 Inscriptions have been invaluable in verifying the events described in the chronicles written centuries later. The Myazedi inscription (1112), for example, confirmed the reign dates of kings Anawrahta to Kyansittha given in Zatadawbon Yazawin while disproving Hmannan's dates for those. (Myazedi, inscribed in four scripts, is the Rosetta Stone that helped unlock the Pyu language.) Likewise, King Bayinnaung's Shwezigon Pagoda Bell Inscription (1557) provides the exact dates of 17 key events of his first six years in power, enabling modern historians to check the chronicles.