Kunjargiri

Name :  Kunjargiri

Location :

Kunjargiri is approximately 11 Kilometers from Shree Krishna Math in Udupi, five kms from Katapadi and two kms from Kunjargiri Cross road. Kunjaru is a hamlet in Kurkaal village, about 11 kms to the south-east of Udupi. This village gets its reputation owing to the temple of Goddess Durga situated on the hillock known as ‘Kunjargiri’ or ‘Durgabetta’ or ‘Vimanagiri’.

Legend :

It is believed that the pious temple idol was installed by none other than Lord Parashurama himself. Hence, in the vicinity, there are temples of both Goddess Durga and Lord Parashurama.

After installing ‘Durga’ on the top of Vimanagiri, now known as Kunjargiri, Parashurama created four Thirthas- ponds of holy water. They are called Gadathirtha, Banathirtha, Parashuthirtha and Dhanusthirtha, in the four sides of Durgabetta. It is belived that Parashurama is in deep penance in the cave in eastern side below the Durgabetta even today.

Other names for the temple :

Since these high abodes of Durga and Lord Parashurama look like ‘elephants,’ it gets the name ‘Kunjargiri,’ with ‘Kunjara’ notifying an elephant. It is also called ‘Vimanagiri’ because mythology has it that gods and goddesses had flown on their flying machines (vimana) to shower floral tribute when the idol of goddess Durga was being installed by Parashurama.  The quiet surroundings coupled by green vegetation gives the name ‘Vana Durge’ to the presiding deity.

Description :

The temple is majestically situated above the top of the hill, which can be reached by the 257 well laid steps. There is a road on the western side of the hill, which also makes it convenient for the movement of the vehicles to the top of the hill. The best time of the day to visit this hill temple is the evening in case you are wanting to relish the beautiful sunset in a pious surrounding. Otherwise anytime of the day is suitable to prostrate in front of Goddess Shakti.

Standing amidst lush green hilly surroundings, the sanctity or ‘Saanidhya’ of the temple will surely keep devotees engulfed in utmost devotion. Earlier, one could find tigers also in the forest of this hill but now only peacocks, fox and monkeys can be found. The greenery and the view from the hill which is at a height of about 100 feet is breathtaking. The idol of the deity is placed at a height of about three feet inside the temple and the speciality of this place is that one can have darshan of Durga from outside itself. To the west of Kunjarugiri, there is another smaller hillock. And there is a temple of Parashurama in a Cave. To the east (at the feet of Durgabetta) there is Pajaka- the birth place of Trailokyaguru Shri Madhwacharya where the great Acharya spent his early childhood days.

The Idol :

The magnificent idol of Shree Durga is a Chaturbhuja (four-armed) image. It stands holding the Shanka (conch) and Chakra (discus) in the upper hands and Dhanus (bow) and Trishula (trident) in the lower hands.

She stands stamping demon Mahishasura under her feet. Apart from this temple, one can also visit the holy Theerthas, Lord Parashurama temple and Paajaka Kshethra, where Jagadguru Sri Madhwacharya took his avatara.

Theerthas :

To the east of Durgabetta there is Bana Theertha (arrow shaped sacred pool created by Lord Parashurama) and the Gada Theertha (mace shaped sacred pool created by Lord Parashurama) is to the west of the hill. These are the two Theerthas among the four theerthas created by Parashurama on the rocky terrain. The water of these Theerthas never dry up even during the hottest days of summer!

The four sacred Theerthas around the region, and the cave – all created by Lord Parashurama confirms the association of Lord Parashurama with this region.

Festivals :

Sharannavaratri is an important festival celebrated here. Navadurga Kalpoktha Puja is performed during the days of Navaraatri. The Kannika Puja, a speciality of the Durga Temple, is offered in a grand scale. Kannika Puja is offered by the devotees as an important Seva at the temple. Many people visit this temple during Navaraatri and offer their prayer at the feet of the Goddess.


The Rathotsavam (Annual Car festival / Chariot festival) is held in a grand scale with devotion. The rituals during the Uthsava are very elaborate and have their own special features. The Dhwajaarohanam is performed on the Maagha Shuddha Trayodashi day. The Rathotsavam is celebrated on Maagha Shuddha Poornima day. Feasting (Maha – Annasantharpane) is held on this day and thousands of devotees participate in it to take Prasadam. Many people also gather near the Shrine to witness the spectacular Rathotsavam on that night.

The annual ritual of ‘Rashi Puja’ is performed during the Amavasya (New moon day) following the Rathothsava. Many devotees participate in this ritual and offer their prayers to the Goddess.

On the eve of Sowramana Yugadi ‘Kani’ is kept here and ‘Panchangashravana’ is done on the Sowramana Yugadi day in the morning. Ganapathi Homa is performed during the Ganesha chaturthi and the Krishnaashtami is specially celebrated by offering special pujas to mark the occasion.

Dhanur Puja is offered during the Dhanurmasa and Paschimajagara Puja is offered in the month of Karthika. Both Pujas are offered at the dawn during the respective months. Apart from the above festivals and rituals Rugupakarma is also observed here.


Websites :

http://www.deccanherald.com/content/227981/serenity-divinity-atop-hill.html

http://payaniga.com/2008/07/around-udupi-kunjarugiri-pajaka.html

http://kunjarugiri.in/

Wudang Shan

 
                                              

Name :  Wudang Shan

Location :

Wudang Shan is a small mountain range in the northwestern part of Hubei Province of People's Republic of China, just to the south of the city of Shiyan. Wudang Mountains has a very vast landscape comprising of 72 strange peaks, 24 powerful streams, 36 solid rocks, 11 caves, 3 ponds and 9 springs and its landscape is a vast of tranquility, mystics and spirituality.

History :

In years past, the mountains of Wudang were known for the many Taoist monasteries to be found there, monasteries which became known as an academic centre for the research, teaching and practice of meditation, Chinese martial arts, traditional Chinese medicine, Taoist agriculture practices and related arts. As early as the Eastern Han Dynasty (25–220 AD), the mountain attracted the Emperor's attention. During the Tang Dynasty (618–907), the first site of worship—the Five Dragon Temple—was constructed.

Some of the monasteries were damaged during and after the Cultural Revolution of 1966–1976, but the Wudang mountains have lately become increasingly popular with tourists from elsewhere in China and abroad due to their scenic location and historical interest. The monasteries and buildings were made a UNESCO World Heritage Site in 1994.

Purple Cloud Temple

The palaces and temples in Wudang, contains Taoist buildings from as early as the 7th century, and the largest groups of complex on the mountain was built during the Ming Dynasty (14th–17th centuries). It represents the highest standards of Chinese art and architecture over a period of nearly 1,000 years. Noted temples include the Golden Hall, Nanyan Temple and the Purple Cloud Temple.

Description :

The range of 72 peaks stretches for 400km (250 miles). At 1,600 meters (5,250ft) Tianzhu Feng peak is the highest of Wudang Shan’s peaks. Its name means pillar to the sky. Many of the hills in Wudang Shan have Daoist temples scattered on their slopes which date back to the Ming dynasty (1368-1644) and this is one of the most sacred mountain areas for Daoists. 

The Ming emperor Zhen Whu, who became a Daoist deity, lived here during the 15th century and there is a statue of him in the impressive Taihe Temple, which is about halfway up Tianzhu Feng Peak. The climb to the top of the mountain takes about 3 hours. Jinding (Golden Summit) is located at the top of Tianzhu Feng Peak. and it is the main temple on the topmost peak. The roof of the temple is made of polished brass, so it gleams like gold in the clear mountain sunlight.

There are numerous other temples to visit in this scenic area including Zixiao Gong ( Grand Purple Cloud ), which was built in 1413 and is located northeast of Tianzhu Feng peak. It is located below Zhanqi Peak. This palace looks most splendid in appearance and kept in perfect unseasoned condition on Wudang Mountain. The Taoist building covers an area of about 6,850 square meters and it comprised the Stele Pavilion, Dragon and Tiger Hall, The Parents Hall, Shifang Hall and other buildings. This palace was constructed with depicting wooden structures, glazed tiles and roofs are carved with yellow and blue colors.

It is claimed that the Chinese martial art of Tai Chi has its origins in Wudang Shan, based on a style of boxing developed by a Daoist monk named Zhang Sanfeng who lived in the area during the 14th century. Zhang Sanfeng developed the martial art from his observations of birds and animals in Wudang Shan.

Websites :

1. http://en.wikipedia.org/wiki/Wudang_Mountains
2. http://www.chinaetravel.com/attraction/att14h.html
3. http://aircommandoman.tripod.com/theway/

Lakhamandal - Laksha Grah

Name :  Lakhamandal - Laksha Grah

Location :

Lakhmandal is situated in Uttaranchal on the bank of Yamuna at a distance of 35 kms. from  Chakrata  and 128 kms. Past Kempty Falls, 75 kms on the Mussoorie-Yamnotri road lies Lakhamandal, having a historical as well as mythological significance.

Legend :

It figures prominently in epic book of Mahabharata. Legend has it that the Kaurvas made a shelter house and conspired to burn the Pandavas alive here. It is believed to be the place where the Kaurava's tried to kill the Pandava's by burning down their castle at Lakshagrah. For a road map, see here. 

Description :

Chakrata known for its serene environs and pollution-free atmosphere, is situated at a distance of 98 kms from Dehradun at an elevation of  about 7000 ft(2118 mts). It is having a cantonement township and the northern part of Chakrata sub-division provides a fascinating landscape for trekkers and nature lovers. Virgin forests of conifers, rhododendrons and oaks are best suited for long walks. 

It contains temples dedicated  to  Diva, The  five  pandava  brothers,  Parasuram and Kedar.   In  order  to  burn  the Pandavas, the Kauravas had built their 'Laksha Grah' (house of lac).  The  two remarkable well executed figures in stone of Arjuna and the other of Bhima are available in the village.

What survives of Lakshagrah is supposed to be a pretty deep cave on top of a hillock, about 10minutes walk from the village. From the cave a tunnel is said to exist leading to the Yamuna Riverbed nearby, in which the Pandava's are said to have escaped the fire.

Excavations are still revealing ancient artifacts near the temple, see the half excavated shivling above. Behind the main temple is a "shining" shivling, if you pour water on it, it becomes shiny and you can see yourself in it!

Other places of Interest :

There are numerous Waterfalls (Tiger falls, Moigad falls) on the way and one can visit the Ashoka Pillar Rock Edict at Kalsi, built in 450 B.C., which represents the post-warfare era when king Ashoka converted himself to the Buddhist faith.

Websites :

http://dehradun.nic.in/chakrata.htm 

http://www.pandeyji.com/chakrata/lakhamandal.cfm

Devasahayam Pillai Mount

Name : Devasahayam Pillai Mount

Location :

Devasahayam malai is 8 km north of nagercoil and situated on the Nageroil - Thirunelveli highway in Tamilnadu, India

Legend and beliefs :


Devasahayam Pillai was an 18th century convert from Hinduism to Christianity in the southern part of India.He may have been an official in the court of the Travancore king, Maharaja Marthanda Varma, during which time he came under the influence of the former Dutch naval commander, Captain Eustachius De Lannoy.
He is believed by Roman Catholics to have been martyred. In 2004, the Tamil Nadu branch of the Catholic Bishops' Council in India recommended Devasahayam Pillai for the process of beatification to the Vatican.This led to arguments as some Hindus believe that there is no evidence of religious persecution in Travancore during that period, and that Pillai was executed for sedition

Early Life :

Devasahayam Pillai (named Neelakanta Pillai at birth) was born into an affluent Nair-caste family at Nattalam in the present-day Kanyakumari District, on 23 April 1712.His father Vasudevan Namboodiri, hailed from Kayamkulam, in present-day Kerala state, and was working as a priest at Sri Adi Kesava Perumal temple in Thiruvattar in present-day Kanyakumari district of Tamil Nadu. In the Nair matriarchal traditions of the day, Devasahayam Pillai was raised-up by his maternal uncle, and was inculcated with Hindu beliefs and traditions early on. Devasahayam’s family had much influence in the royal palace of Maharaja Marthanda Varma, king of Travancore, and Devasahayam went into the service of the royal palace as a young man. His capabilities and enthusiasm did not go unnoticed in the palace, as he was soon put in charge of state affairs as an official under Ramayyan Dalawa, the Dewan of Travancore.

Conversion  to Christianity :


In 1741, Captain Eustachius De Lannoy, a Dutch naval commander, was sent on command of a Dutch naval expedition by the Dutch East India Company to capture Colachel, a port under the control of Travancore. In the battle (Battle of Colachel) that followed between the Travancore forces and De Lannoy’s men, the Dutchmen were vanquished. Many Dutchmen, including De Lannoy and his assistant Donadi.
De Lannoy and the Dutchmen were later pardoned by the king, on condition that they serve in the Travancore army. De Lannoy later earned the trust of the king and went on to become the commander of the Travancore armed forces, winning many battles and annexing various adjacent territories to Travancore.
It was during their influential roles under the King of Travancore that Devasahayam Pillai and De Lannoy became well acquainted. De Lannoy’s Christian faith interested Devasahayam and De Lannoy enlightened him on the faith, leading to his conversion in 1745.

On Devasahayam’s acceptance of the Christian faith, he was baptized at the church at Vadakkankulam village (in the present Tirunelveli District of Tamilnadu), where the Jesuits had a mission under Rev. Fr.R.Battari Italus S.J. Neelakanda Pillai, his name at birth, was then changed into Devasahayam (means God's help in Tamil/Malayalam for Lazarus) after receiving baptism.

Orders based on accusations and charges :

Roman Catholic sources allege that the Brahmin chief priest of the kingdom and members of the royal household and the Nair community brought false charges on Devasahayam to the Dewan, Ramayyan Dalawa, and that Devasahayam was divested of his portfolio in the administration and was later accused of treason and of divulging state secrets to rivals and Europeans. He was initially ordered to be taken on a buffalo to Kuzhumaikkad, where he would be executed and finished-off. But the original Royal order was altered later several times to finally to be taken on a buffalo back to Aralvaimozhy border for a meaningful punishment of banishment after carrying out a series of tortures by ten different karyakkars on the advice of ministers.

Other traditions and beliefs :


Devasahayam was marched to Aralvaimozhy by soldiers, over the period of a few days. As was customary in those days for very cruel criminals, his body was painted with red and black spots, and he was intentionally marched through populated areas, sitting backward on top of a water buffalo (the mythical vehicle or vahana of Yama, the lord of death in Hinduism) throughout South Travancore from Padmanabhapuram palace. On the way en-route, he was daily beaten with eighty stripes, pepper rubbed in his wounds and nostrils, exposed to the sun, and given only stagnant water to drink.

While halting at Puliyoorkurichi, not far away from the Padmanabhapuram Palace of the Travancore king, it is believed by Christians that God quenched his thirst by letting water gush through a small hole on a rock, the very place where he knelt to pray. The water hole is still to be found in the compound of a church at Puliyoorkurichi, about 15 km from Nagercoil.

It is also believed that the leaves of a neem (Margosa) tree in the village of Peruvilai, to which he had been tied while being marched to Aralvaimozhy, cured illnesses of sick people in the village and around. Many more miracles are attributed to Devasahayam Pillai.

Death :

In 1752, the original order of the King and his Dewan was to deport him from Travancore, into the Pandya country, at Aralvaimozhy. He was let off in the forested hills near Aralvaimozhy. There, he is believed to have begun deep meditations, and the people from the adjacent villages began visiting the holy man. Christian sources allege that at this time, high caste Hindus plotted to do away with Devasahayam.

Some people believe that the soldiers went up the forested hills and tried to shoot Devasahayam, but were unable to fire; after which he took the gun in his hands, blessed it and gave it back to the soldiers to shoot him to death, if they wished to. The soldiers took the gun back and fired at him five times. His body was then carelessly thrown out near the foothills at Kattadimalai.

It was at Kattadimali in Kanyakumari district that Devasahayam Pillai died on 14 January 1752. His mortal remains were interred near the altar inside St. Xavier's church, Kottar, which is a Cathedral now in Nagercoil.

In 1780, Kariattil Ouseph Malpan submitted a petition to the Vatican for canonization of Devasahayam Pillai.
At the beginning of the 21st century, many Christian devotees started offering prayers at his tomb. After a series of initiatives and much deliberation, the Catholic Bishops' Conference of India (CBCI), Tamil Nadu council, later in 2004, duly recommended his beatification, following scrutiny of available historical evidence, in consultation with others.

Devasahayam Pillai is now considered one of the endless list of servants of God.



Places of Interest :


Devasahyam Pillai is believed to be buried in the Cathedral of St. Francis Xavier at Kottar in Nagercoil.
Devasahyam Pillai’s clothes and other belongings are kept in a church in the small town of Vadakkankulam, in Tirunelveli District of Tamilnadu State, India. They are exposed at the church on 15 August every year, the feast of the Assumption of Mary. His wife was buried in the cemetery there.

Puliyoorkurichi, location of the water fountain believed to have quenched Devasahayam’s thirst, is on the Nagercoil - Trivandrum highway.

Aralvaimozhy, where Devasahayam was killed, is also on the Nagercoil - Tirunelveli highway. At that spot on the hillock (called Kaattadimalai), devotees believe that at the moment of martyrdom, most of the rocks
were broken into pieces and one piece that fell down rang like a church bell. This is called the Bell Rock.

It is still there and when striked with a stone it makes Bell sound. It is believed to cure diseases and give answers for prayers of the devotees void of religion. So people come here every Friday to offer their prayers at the Bell rock.

Websites :


http://en.wikipedia.org/wiki/Devasahayam_Pillai

http://incrediblekumari.blogspot.com/2008/12/devasahayam-pillai-mount-3.html

Mnajdra - Prehistoric Temples of Malta

Name :  Mnajdra

Location :

Mnajdra  is a megalithic temple complex found on the southern coast of the Mediterranean island of Malta. Mnajdra is approximately 500 metres from the Ħaġar Qim megalithic complex.

Description :

Mnajdra was built around the fourth millennium BCE; the Megalithic Temples of Malta are amongst the most ancient religious sites on Earth, described by the World Heritage Sites committee as "unique architectural masterpieces." In 1992 UNESCO recognized the Mnajdra complex and four other Maltese megalithic structures as UNESCO World Heritage Sites. In 2009 work was completed on a protective tent.

Mnajdra is made of coralline limestone, which is much harder than the soft globigerina limestone of Ħaġar Qim. The main structural systems used in the temples are corbelling with smaller stones, and post-and-lintel construction using large slabs of limestone.

The cloverleaf plan of Mnajdra appears more regular than that of Ħagar Qim, and seems reminiscent of the earlier complex at Ggantija. The prehistoric structure consists of three conjoined but not connected temples: the upper, middle and lower.

The upper temple is the oldest structure in the Mnajdra complex and dates to the Ggantija phase (3600-3200 BC). It is a three-apsed building, the doorway of which is formed by a hole cut into a large piece of limestone set upright, a type of construction typical of other megalithic doorways in Malta. This temple appears originally to have had a vaulted ceiling, but only the base of the ceiling now remain on top of the walls. The pillar-stones were decorated with pitmarks drilled in horizontal rows on the inner surface.

The middle temple was built in the late Tarxien phase (3150 – 2500 BC) and, in fact, is the most recent structure. It is formed of slabs topped by horizontal courses.

The lowest temple, built in the early Tarxien phase, is the most impressive and possibly the best example of Maltese megalithic architecture. It has a large forecourt containing stone benches, an entrance passage covered by horizontal slabs, one of which has survived, and the remains of a possibly domed roof. The temple is decorated with spiral carvings and indentations, and pierced by windows, some into smaller rooms and one onto an arrangement of stones.

Functions :

The lowest temple is astronomically aligned and thus was probably used as an astronomical observation and/or calendrical site. On the vernal and the autumnal equinox sunlight passes through the main doorway and lights up the major axis. On the solstices sunlight illuminates the edges of megaliths to the left and right of this doorway.

Although there are no written records to indicate the purpose of these structures, archaeologists have inferred their use from ceremonial objects found within them: sacrificial flint knives and rope holes that were possibly used to constrain animals for sacrifice (since various animal bones were found). These structures were not used as tombs since no human remains were found. The temples contain furniture such as stone benches and tables that give clues to their use. Many artifacts were recovered from within the temples suggesting that these temples were used for religious purposes, perhaps to heal illness and/or to promote fertility.

Excavations  :

The excavations of the Mnajdra temples were performed under the direction of J.G. Vance in 1840, one year after the discovery of Ħagar Qim. In 1871, James Fergusson designed the first plan of the megalithic structure. The plan was quite inaccurate and hence in 1901, Dr. Albert Mayr made the first accurate plan which was based his findings. In 1910, Dr. Thomas Ashby performed further investigations which resulted in the collection of the important archaeological material. Further excavations were performed in December 1949, in which two small statues, two large bowls, tools and one large spherical stone, which was probably used to move the temple's large stones, were discovered.

Websites :

http://en.wikipedia.org/wiki/Mnajdra

Hagar Qim - Prehistoric Temples of malta

Name : Hagar Qim (English: Standing/Worshipping Stones)

Location :

This megalithic temple complex found on the Mediterranean island of Malta, dating from the Ġgantija phase (3600-3200 BC).

The Megalithic Temples of Malta are amongst the most ancient religious sites on Earth, described by the World Heritage Sites committee as "unique architectural masterpieces." In 1992 UNESCO recognized Haġar Qim and four other Maltese megalithic structures as World Heritage Sites. Vere Gordon Childe, Professor of Prehistoric European Archeology and director of the Institute of Archaeology in the University of London from 1946-1957[5] visited Hagar Qim. His observation was:

    I have been visiting the prehistoric ruins all round the Mediterranean, from Mesopotamia to Egypt, Greece and Switzerland, but I have nowhere seen a place as old as this one.

    —Vere Gordon Childe, Professor of Prehistoric European Archeology

Hagar Qim's builders used globigerina limestone in the temple's construction. As a result of this, the temple has suffered from severe weathering and surface flaking over the millennia. In 2009 work was completed on a protective tent.

Excavation :

Ħaġar Qim was first explored in 1839 at public expense during the Governorship of Sir Henry Bouverie, by T.G. Vance of the Royal Engineers. Within two short months, that officer had made a plan of the buildings and sent to Valletta a stone altar, a decorated slab and seven stone statuettes which are now exhibited in the Valletta Museum. The account of his excavations was published in 1842. Further excavations were done in 1835 by Dr. A.A. Caruana.

In 17 September 1949, three statuettes and several pieces of a much larger stone statue were discovered buried beneath a rectangular stone. These statuettes, commonly known as the "fat ladies", are on display in the National Museum of Archaeology, Valletta.
 

 

The megalithic complex of Haġar Qim is located atop a hill on the southern edge of the island of Malta, on a ridge capped in soft globigerina limestone. All exposed rock on the island was deposited during the Oligocene and Miocene periods of geological time. Globigerina limestone is the second oldest rock on Malta, outcropping over approximately 70% of the area of the islands. The builders used this stone throughout the temple architecture.

The temple’s façade is characterized by a trilithon entrance, outer bench and orthostats. It has a wide forecourt with a retaining wall and a passage runs through the middle of the building, following a modified Maltese megalithic design. A separate entrance gives access to four independent enclosures which replace the north-westerly apse.

Features of temple architecture reveal a preoccupation with providing accommodation for animal sacrifices, burnt offerings and ritual oracles. Recesses were used as depositories for sacrificial remains. Excavation has uncovered numerous statuettes of deities and highly decorated pottery.

No burials exist in the temple or the area surrounding Ħaġar Qim, nor have any human bones been discovered in Maltese temples. Bones of numerous sacrificial animals have been found. It is theorized that the Ħaġar Qim complex was built in three stages, beginning with the 'Old Temple' northern apses, followed by the 'New Temple', and finally the completion of the entire structure.

500 metres from Ħaġar Qim stands the Mnajdra megalithic temple. The surrounding area is typical of Mediterranean garrigue in its starkness and isolation; it is designated as a Heritage Park. A few hundred metres from the temple is one of the thirteen watchtowers built by Grand Master Martin de Redin, called Ħamrija Tower. A memorial to General Sir Walter Norris Congreve, Governor of Malta from 1924–1927, is located nearby. The village of Qrendi is a further two kilometres southwest of the temple complex.

The Temple Complex :

The Ħaġar Qim complex consists of a main temple and three additional megalithic structures beside it. The main temple was built between 3600 and 3200 BC; however, the northern ruins are considerably older. The outside entrance serves as an interior passage and connects six large chambers. The right apse is constructed as an arch to prevent the upright slabs falling inward. The outside wall, built of huge upright blocks, projects inwards, thus creating an extremely solid building. This entrance passage and first court follow the Maltese megalithic pattern but as building progressed, this design was considerably modified. The northwesterly apse was replaced by four independent enclosures.

Ħaġar Qim shares its basic architectural design with the Mnajdra, Tarxien and Ġgantija temple complexes. The basic shape includes forecourt and façade, elongated oval chambers, semi-circular recesses and a central passage connecting the chambers. This configuration is commonly termed "trefoil". It is also suggested that the shape of the temple in some way mimics the sacred sculptures found within them.

Main Temple

Beyond the temple entrance is an oval area 14.3 m (47 ft) long and 5.5 m (18 ft) wide with large slab walls, originally topped by courses of masonry. The two apsidal ends are separated from the central court by two vertical slabs pierced by rectangular openings. These openings are thought to have been adorned with curtains to limit access to the side apses. Visual access from the apses seems to have been limited to porthole slabs.

Past the first pair of apses, the temple interior is more firmly screened off than is usual at other temple sites. The central area is paved with well-set smooth blocks, and along the walls are low stone altars, originally decorated with pit-marks. Some of these blocks are discolored by fire. In 1839, archaeologists discovered important objects in this court, now shown in the Valletta Museum. These include stone statuettes, a detailed altar-stone with deep carvings representing vegetation, a stone slab with spirals in relief and a displaced sill-stone, illustrating a pair of opposing spirals similar to those of the Tarxien Temples.

On the outer side of the north flank of Hagar Qim a open-air shrine has been inserted into the wall, whose facade combines the suggestive symbols of the male and female generative organs. There is also the unique four-sided altar. Various facades of the temple have been interpreted as symbolically depicting male and female reproductive organs.

The right-hand apse contains a setting of low orthostats forming a pen, theoretically intended for the corralling of animals. The left-hand apse has a high trilithon altar on its left, two others on right with one in a smaller chamber. It also serves as a passage, admitting access to an additional chamber combining a central court, niche and right apse. A low-standing pillar stands at the end of the apse.

The entrance to the enclosure is well-paved and neatly flanked by slabs on end. A threshold is provided by a couple of conical pits connected at the apex, demonstrating the "rope holes" seen in many other Maltese temples. Heavy slabs form a Niche to the left of the entrance, to the right a cell contains an altar constructed out of a single block of stone and deeply discolored by action of fire. This space is theorized to have been the most sacred in the temple.

Northern Temple :

The northern temple is the oldest part of Ħaġar Qim, containing an oval chamber with a semi-circular apse on each side. Following the second doorway is another chamber with similar apses.

The northern temple uniquely has three insulated layers of flooring. The pavement on the topmost level is not marked by sacrificial fires, unlike the lower floors. Due to the different methods used in polishing the stone, scholars have theorized that the three layers of pavement illustrate three major shifts in construction at Ħaġar Qim.

Stone balls of different sizes are located alongside the walls of the northern temple and other parts of the structure. These are theorized to have been the rollers used to transport the megaliths. Excavations have revealed such rollers buried beneath the megaliths, thus contributing to a solid foundation.

Il- Misqa - The Watering Place 

Il-Misqa (English: the Watering Place), is a flat area of bare rock atop a hill nearby the temple complex. It contains seven bell-shaped reservoirs that still retain rain-water during any winter with an average rainfall. Of the seven, five wells hold water; the three wells which no longer hold water are the deepest and are joined as a single tank through subterranean channels. A monolith surmounts one of the dry holes and is theorized to have been used in drawing water from the well. An eighth well exists but is blocked up by a mature fig tree.

The water-channels cut in the surface of the rock distribute rain-water into the wells individually and the level of water in any well is kept relative to that of the immediately adjoining well. 

Women's Chamber 

The Northern Temple's first recess contains a round stone pillar and a rectangular slab held vertically ahead of the pillar. Resting on the slab are spherical hollows which may have served as holders in which to stand small libation jars. Jars excavated from the site are characterized by a specifically oval base, designed to stand upright when placed in the slab.

Remnants of the vertical blocks which once flanked the recess are still observable today. To the right of this chamber is another recess, containing an acoustic opening called the "oracle hole". Sound passed from the main chamber into the recess, and vice-versa. The hole has also been linked to alignments of the Summer solstice. On the right side of the chamber is a horizontal block that may have served as seating.

Website :

http://en.wikipedia.org/wiki/Hagar_Qim