Flowers Of The Months Of The Year - Flower Corner Houston
Flowers Of The Months Of The Year
- (flower) reproductive organ of angiosperm plants especially one having showy or colorful parts
- (of a plant) Produce flowers; bloom
- (flower) bloom: produce or yield flowers; "The cherry tree bloomed"
- (flower) a plant cultivated for its blooms or blossoms
- Be in or reach an optimum stage of development; develop fully and richly
- Induce (a plant) to produce flowers
- biggest consumers of energy in homes and buildings, which are heating
- Each of the twelve named periods into which a year is divided
- A period of time between the same dates in successive calendar months
- A period of 28 days or four weeks
- calendar month: one of the twelve divisions of the calendar year; "he paid the bill last month"
- The Months is an Italian literary fairy tale written by Giambattista Basile in his Pentamerone.
- (month) a time unit of approximately 30 days; "he was given a month to pay the bill"
- The time taken by a planet to make one revolution around the sun
- The period of 365 days (or 366 days in leap years) starting from the first of January, used for reckoning time in ordinary affairs
- the period of time that it takes for a planet (as, e.g., Earth or Mars) to make a complete revolution around the sun; "a Martian year takes 687 of our days"
- A period of the same length as this starting at any point
- a period of time containing 365 (or 366) days; "she is 4 years old"; "in the year 1920"
- a period of time occupying a regular part of a calendar year that is used for some particular activity; "a school year"
flowers of the months of the year - Victoria and
Victoria and Lucinda's Flavour of the Month: A Year of Food and Flowers (Victoria & Lucinda)
“Victoria and Lucinda’s practical yet innovative approach is bound to be a winner, whether you are new to cooking or you entertain every week of the year. We know we won’t be entertaining without it.”—Trinny Woodall and Susannah Constantine, authors of What Not To Wear
Divided into monthly segments with menus for lunch and dinner, seasonal table settings, and flower arranging ideas, and featuring Mark Cator’s professional photography, this book opens a new world for people who want to entertain beautifully without becoming stressed and worn out. This is Martha Stewart but with a decidedly modern take; in essence, it is entertaining made easy. The recipes are interlaced with snippets about the authors’ lives, family, and friends; the origins of many of the recipes from their wide international circle; and with beautiful table settings inspired by the pastels of Edward Lear and others. Also included are tips on how to time and how to organize yourself in the run up to an important celebration in your home.
Victoria Cator studied at Christie’s, and Lucinda Bruce was educated in Paris and returned to London to work in the contemporary art world. Both are skilled cooks and interior designers. For many years, both have wanted to write a cookbook that includes the recipes and design knowledge collected by their family and friends.
Flower seller, Kataragama Temple, Kataragama, Sri Lanka
Kataragama Temple in Kataragama, Sri Lanka, is a Hindu and Buddhist temple complex dedicated to Skanda-Murukan also known as Kataragamadevio. It is one of the few religious sites in Sri Lanka that is venerated by the majority Sinhala Buddhists, minority Hindu Tamils, Muslims and the indigenous Vedda people. It is a collection of modest shrines, of which the one dedicated to Skanda-Murukan also known as Kataragamadevio is the most important. For most of the past millennia, it was a jungle shrine very difficult to access, but currently is accessible by an all-weather road. Almost all the shrines— and the nearby Kiri Vehera— are managed by Buddhists, apart from shrines dedicated to Tevayani, Shiva (Siva) and the Muslim mosque. Up until the 1940s a majority of the pilgrims were Tamil Hindus from Sri Lanka and South India, who undertook an arduous pilgrimage on foot. Since then most pilgrims tend to be Sinhala Buddhists, and cult of Kataragamadevio has become the most popular amongst the Sinhalese people. Protests occurred upon this development in the 1940s, particularly when restrictions were placed on Tamil worship at the shrine. A number of legends and myths are associated with the deity and the location, differing by religion, ethnic affiliation and time. These legends are also changing with the deities' burgeoning popularity with Buddhists, as the Buddhist ritual specialists and clergy try to accommodate the deity within Buddhist ideals of non-theism. With the change in devotees, the mode of worship and festivals has also changed from that of Hindu orientation to one that accommodates Buddhist rituals and theology. It is difficult to reconstruct the factual history of the place and the reason for its popularity amongst Sri Lankans and Indians based on legends and available archeological and literary evidence alone, although the place seems to have a venerable history. The lack of clear historic records and resultant legends and myths fuel the conflict between Buddhists and Hindus as to the ownership and the mode of worship at Kataragama. The priests of the temple are known as Kapuralas and are believed to be descended from indigenous Vedda people. Veddas too have a claim on the temple, a nearby mountain peak and locality through a number of legends. There is a Muslim mosque and a few tombs of Muslim pious men buried nearby. The temple complex is also connected to a number of other similar temples in the Eastern Province of Sri Lanka dedicated to Murukan which are along the path of pilgrimage from Jaffna in the north to Kataragama in the south of the island; Arunagirinathar famously traversed this pilgrimage route in the 1400s. The vicinity of the temple complex is also used for secretive practices of sorcery and cursing peculiar to Sri Lanka. The entire temple complex was declared a holy place by the government of Sri Lanka in the 1950s, and since then various political leaders have contributed for its maintenance and upkeep. History There are number of theories as to the origin of the shrine. According to Heinz Bechert and Paul Younger, the mode of veneration and rituals connected with Kataragamadevio is a survival of indigenous Vedda mode of veneration that preceded the arrival of Buddhist and Indo-Aryan cultural influences from North India in Sri Lanka in the last centuries of BCE, although Hindus, Buddhists and even Muslims have tried to co-opt the deity, rituals and the shrine. But according to S. Pathmanathan, the original Kataragama shrine was established as an adjunct guardian deity shrine to Skanda-Kumara within a Buddhist temple complex. This particular shrine then became idealized as the very spot where Valli met Murukan amongst local Tamils and Sinhalese, and Kataragamadevio subsumed the identity of Skanda-Kumara and became a deity on his own right with rituals and pilgrimage. According to Pathmanathan, it happened after the 13th century CE when Murukan became popular amongst Tamils and before the 15th century CE when the poet Arunagirinathar identified the very location as a sacred spot. Literary evidence The first literary mention of Kataragama in a context of a sacred place to Skanda-Murukan is in its Tamil form Kathirkamam in the 15th-century devotional poems of Arunagirinathar. Tradition claims that he visited the forest shrine when he composed the poems. According to his poems, the deity dwelt on top of a mountain. The first mention of Kataragamadevio in the form Khattugama, as a guardian deity of Sri Lanka and its Buddhist relics, was in the Pali chronicle of Jinakalamali written during the 16th century in what is today Thailand. (see Jatukham Rammathep amulet, based on Khattugama) Kataragama village is first mentioned in the historical annals known as Mahavamsa written down in the 5th century CE. It mentions a town named Kajjaragama from which important dignitaries came to receive the sacred Bo sapling sent from Asoka’s Mauryan Empire on 288 BCE. Archeological evidence The general vicini
Black-and-white-bodied Monarch butterfly sips from rosy Penta flower
A close up look at the butterfly at work... proboscis or drinking straw is inserted into the throat of the flower. Notice the black antennae and legs and repeating black and white dot patterns on the body and wings. What a gorgeous creature this is with its golden and orange sunset tones and mosaic details. And the life cycle is fascinating... from yellow, black and white caterpillar to flying mosaic beauty! Metamorphosis is the series of developmental stages that insects go through to become adults. Butterflies and moths have four stages: egg, larva (caterpillar), pupa (chrysalis), and adult. It takes a Monarch Butterfly just 30 to 40 days to complete its life cycle, with warmer temperatures generally being responsible for faster development. Monarch females lay their eggs on Milkweed, the only plant Monarch caterpillars can eat. The eggs are laid singly and generally on the undersides of leaves. The eggs are about the size of a periods at the end of a sentence and whitish in color. Three to six days later, they hatch. The newly hatched caterpillar is so small that it can barely be seen but grows quickly, feeding on nothing but Milkweed leaves. In 9 to 14 days it's full grown, about 2" long. The caterpillar has eight pairs of stubby legs. The first three pair of legs will become the butterfly's legs. Like a snake or a crab, a Monarch caterpillar sheds its skin five times during the larval stage. When the caterpillar is full grown it usually leaves the milkweed plant and can crawl 30 to 40 feet from the milkweed) to find a safe place to pupate. The caterpillar creates a silk-like mat, attaches its last pair of legs to it, and allows itself to drop and hangs upside down in a J-shape for approximately one day. The caterpillar's skin is shed for the last time as it passes from the larval (caterpillar) stage to the pupa (chrysalis) stage of metamorphosis. This time there is a jade green casing (chrysalis) under the caterpillar's skin. Immediately after the skin is shed, the inch long chrysalis is soft. Looking at the pupae, you can still see the ribbed body of the caterpillar inside. Then the chrysalis hardens to a beautiful jade green. Dramatic changes occur inside. The mouth parts transform from those needed for chewing into a straw-like tongue (proboscis) which the butterfly will need to sip nectar from flowers. Most Milkweeds contain cardiac glycosides which are stored in the bodies of both the caterpillar and adult butterfly. These poisons are distasteful and emetic to birds and other vertebrate predators. After tasting a Monarch, a predator might associate the bright warning colors of the adult or caterpillar with an unpleasant meal, and avoid Monarchs in the future. The Monarch butterfly (Danaus plexippus) is a milkweed butterfly (subfamily Danainae), in the family Nymphalidae. It is perhaps the best known of all North American butterflies. Since the 19th century, it has been found in New Zealand, and in Australia since 1871 where it is called the Wanderer. In Europe it is resident in the Canary Islands, the Azores, and Madeira, and is found as an occasional migrant in Western Europe. Its wings feature an easily recognizable orange and black pattern, with a wingspan of 8.9–10.2 centimetres (3?–4 in). (The Viceroy butterfly has a similar size, color, and pattern, but can be distinguished by an extra black stripe across the hind wing.) Female Monarchs have darker veins on their wings, and the males have a spot called the "androconium" in the center of each hind wing from which pheromones are released. Males are also slightly larger. Monarchs can be found in open areas in all regions of Florida year-round. Florida's Monarchs are unique in that they do not migrate out of the state during the winter (although they are thought to move further south when cold spells approach). In fact, Florida Monarchs are the most active and most visible here during the winter months. It is also thought that Monarchs from the Northeastern U.S. winter in Florida. It is presumed that these butterflies do not return to the north in spring, but their children do.. See my set, Lubbers, Butterflies and Bees. And Fairchild Tropical Botanic Garden.
flowers of the months of the year
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