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The shrine of the Hodegetria at the Assumption Cathedral in Smolensk, Russia, photographed by Sergey Prokudin-Gorsky (1912).

Shrine to Tin Hau at Repulse Bay, Southern District, Hong Kong.

The Shrine, Oil on canvas, by John William Waterhouse (1895).

A shrine (Latin: scrinium "case or chest for books or papers"; Old French: escrin "box or case")^[1] is a holy or sacred place, which is dedicated to a specific deity, ancestor, hero, martyr, saint, daemon or similar figure of awe and respect, at which they are venerated or worshipped. Shrines often contain idols, relics, or other such objects associated with the figure being venerated.^[2] A shrine at which votive offerings are made is called an altar. Shrines are found in many of the world's religions, including Christianity, Islam, Hinduism, Buddhism, Wicca, Chinese folk religion and Shinto, as well as in secular and non-religious settings such as a war memorial.^[3] Shrines can be found in various settings, such as churches, temples, cemeteries, or in the home, although portable shrines are also found in some cultures.^[4]

A shrine may become a focus of a cult image.

Types of shrines[link]

Chinese Buddhist household shrine 1850–1860, Bankfield Museum

Temple shrines[link]

Many shrines are located within buildings designed specifically for worship, such as a church in Christianity, or a mandir in Hinduism. A shrine here is usually the centre of attention in the building, and is given a place of prominence. In such cases, adherents of the faith assemble within the building in order to venerate the deity at the shrine.

Household shrines[link]

Historically, in Hinduism, Buddhism and Roman Catholicism, and also in modern faiths, such as Neopaganism, a shrine can commonly be found within the home or shop.^[5] This shrine is usually a small structure or a setup of pictures and figurines dedicated to a deity that is part of the official religion, to ancestors or to a localised household deity.^[6]

Small household shrines are very common among the Chinese and people from South and Southeast Asia, whether Hindu, Buddhist or Christian. Usually a small lamp and small offerings are kept daily by the shrine. Buddhist household shrines must be on a shelf above the head; Chinese shrines must stand directly on the floor.

Yard shrines[link]

Small outdoor yard shrines are found at the places of many peoples, following various religions, including historically, Christianity. Many consist of a statue of Christ or a saint, on a pedestal or in an alcove, while others may be elaborate groupings, including paintings, statuary, and architectural elements, such as walls, roofs, glass doors and ironwork fences, etc.

In the United States, some Christians have small yard shrines; some of these resemble side altars, since they are composed of a statue placed in a niche or grotto; this type is colloquially referred to as a bathtub madonna.^[7]

Religious shrines[link]

Shrines are found in most, though not all, religions. As distinguished from a temple, a shrine usually houses a particular relic or cult image, which is the object of worship or veneration, or is constructed to set apart a site which is thought to be particularly holy, as opposed to being placed for the convenience of worshippers. Shrines therefore attract the practice of pilgrimage.^[8][9]

Bahá'í[link]

The Shrine of the Báb and its Terraces on Mount Carmel, Haifa.

The two most well-known Bahá'í shrines serve as the resting places for the respective remains of the two central figures of the Bahá'í Faith, the Báb and Bahá'u'lláh. They are the focal points of a Bahá'í pilgrimage:

• The Shrine of the Báb in Haifa, Israel.^[10]
• The Shrine of Bahá'u'lláh in Acre, Israel.^[11]

Buddhism[link]

Buddhist shrine just outside Wat Phnom

In Buddhism, a shrine refers to a place where veneration is focused on the Buddha or one of the bodhisattvas. Monks, nuns and laypeople all give offerings to these revered figures at these shrines and also meditate in front of them.

Typically, Buddhist shrines contain a statue of either the Buddha, or (in the Mahayana and Vajrayana forms of Buddhism), one of the various bodhisattvas.^[12] They also commonly contain candles, along with offerings such as flowers, purified water, food, and incense. Many shrines also contain sacred relics, such as the alleged tooth of the Buddha held at a shrine in Sri Lanka.

Site-specific shrines in Buddhism, particularly those that contain relics of deceased buddhas and revered monks, are often designed in the traditional form known as the stupa.

Christianity[link]

Shrines are found in many, though not all, forms of Christianity. Roman Catholicism, the largest denomination of Christianity,^[13] has many shrines, as do Orthodox Christianity and Anglicanism.

Catholic shrine: glass coffin of Saint Catherine Labouré

In the Roman Catholic Code of Canon law, canons 1230 and 1231 read: "The term shrine means a church or other sacred place which, with the approval of the local Ordinary, is by reason of special devotion frequented by the faithful as pilgrims. For a shrine to be described as national, the approval of the Episcopal Conference is necessary. For it to be described as international, the approval of the Holy See is required."^[14]

Another use of the term "shrine" in colloquial Catholic terminology is a niche or alcove in most – especially larger – churches used by parishioners when praying privately in the church. They were also called Devotional Altars, since they could look like small Side Altars or bye-altars. Shrines were always centered on some image of Christ or a saint – for instance, a statue, painting, mural or mosaic, and may have had a reredos behind them (without a Tabernacle built in).

However, Mass would not be celebrated at them; they were simply used to aid or give a visual focus for prayers. Side altars, where Mass could actually be celebrated, were used in a similar way to shrines by parishioners. Side altars were specifically dedicated to The Virgin Mary, Saint Joseph as well as other saints.

A nativity set could also be viewed as a shrine, as the definition of a shrine is any holy or sacred place.

Germanic paganism[link]

In Germanic paganism, types of shrines were employed, but terms for the shrines show some level of ambiguity:

• Hörgrs, which may have originally exclusively referred to "holy places", whereas its Old English cognate hearg could mean "holy grove" and/or "temple, idol"^[15]
• Vés (Old Norse) or wēohs (Old English), referring to either a types of shrines or sacred enclosures. The term appears in skaldic poetry and in place names in Scandinavia (with the exception of Iceland), often in connection with a Norse deity or a geographic feature. The name of the Norse god Vé, refers to the practice.^[16]

Hinduism[link]

This unreferenced section requires citations to ensure verifiability.

In Hinduism, a shrine is a place where a god or goddess is worshipped. Shrines are typically located inside a temple known as a mandir, though many Hindus also have a household shrine as well. Sometimes a human is venerated at a Hindu shrine along with a deity, for instance the 19th century religious teacher Sri Ramakrishna is venerated at the Ramakrishna Temple in Kolkata, India.

Central to a Hindu shrine is a statue of a deity, which is known as a murti. Hindus believe that the deity that they are worshiping actually enters and inhabits the murti. This is given offerings like candles, food, flowers, and incense. In some cases, particularly among devotees of the goddess Kālī in northern India, animals are sacrificed to the deity (animal sacrifice is not a part of Hinduism).

At a mandir, the congregation often assembles in front of a shrine, and, led by priests, give offerings and sing devotional hymns.

Islam[link]

Muslims stop to offer greetings at the grave of the Prophet Muhammad in Medina's Al Masjid al Nabawi

Pilgrims outside the Shrine of Imam Hussain ibn Ali in Karbala, Iraq.

Islam has developed a rich tradition of shrine culture. In Islam its prohibited to worship graves, though it is permitted to supplicate with the Tawasul of a living pious person and it is also permitted to supplicate with the Tawasul of the deceased pious person (Sufi/Wali). In Islam Shrines hold a notable position and considered as places to seek spiritual guidance. Most Islamic shrines are dedicated to various Sufi Saints and are widely scattered throughout the Islamic world. It is a tradition to commemorate the death of the Saint, by holding festivals at his tomb to commemorate his life. In several countries, the local shrine is a focal point of the community, with several localities named specifically for the local saint.

In some parts of the Islamic world, such as in Pakistan, these festivals are multi-day events and even draw members of the Hindu and Christian minority who often revere the Muslim saint, such as in the case of the famous Lal Baz Qalandar shrine in Sindh, Pakistan – an important example of religious syncretism that blurs the distinction between members of different religions. Sufi shrines in Bangladesh, India, and Pakistan are also host to a night of commemoration by Mehfil Samaaa (Qawali) and Zikr every Thursday. Some people claim that such practices were influenced by Hinduism long ago when Muslims and Hindus co-existed in the sub-continent.

In Turkey, the famous Whirling Dervishes perform their whirling at the shrine of Jalal-ud-Din Rumi in Konya, while in Morocco and Algeria, brotherhoods of Black African Sufis, the Gnouia, perform elaborate songs at the shrines of their Saints.

Further, Shia's have several shrines dedicated to various religious figures important in their history, and several elaborate shrines are dedicated to Shia Saints and religious figures, most notably in Kerbala, Najaf, and Samarra in Iraq, and Qum and Mashad in Iran. Other important Shia shrines are located in Mazar-e-Sharif ("the Noble Shrine") in Afghanistan, and in Damascus, Syria.

Numerous shrines were once located in Saudi Arabia in its initial days. However, they were destroyed in the 1930s by Saudi Arabian government labeling them as Shirk/Bid'ah, The only shrine that remained intact was that of Muhammad. Other important Shrines were once found in Central Asia, but many were destroyed by the Soviets.

According to the Salafi school of thought, it is totally forbidden to build structures over graves as Prophet Muhammad ordered to demolish all the structures over graves.

It was narrated that Abu’l-Hayaaj al-Asadi said: ‘Ali ibn Abi Taalib said to me: “Shall I not send you on the same mission as the Messenger of Allah sent me? Do not leave any statue without erasing it, and do not leave any raised grave without leveling it.” (Narrated by Muslim, 969).

There is a clear prohibition of raising the grave, as it may lead to Shirk.

Taoism[link]

The line between a temple and a shrine in Taoism is not fully defined; shrines are usually smaller versions of larger Taoist temples or small places in a home where a yin-yang emblem is placed among peaceful settings to encourage meditation and study of Taoist texts and principles. Taoists place less emphasis on formalized attendance and ritualized worship than other Asian religions; formal temples and structures of worship came about in Taoism mostly in order to prevent losing adherents to Buddhism^[17]. Frequent features of Taoist shrines include the same features as full temples, often including any or all of the following features : gardens, running water or fountains, small burning braziers or candles (with or without incense), and copies of Taoist texts such as the Tao Te Ching, Zhuangzi or other texts by Lao Tzu, Chuang Tzu or other Taoist sages.^{[disambiguation needed ]}

As with all Taoist worship, Taoist shrines are organized around a sense of appreciation of nature and surroundings that inspire meditation on, and living in accordance with, the Tao ("Way" or "Path", a concept of living harmoniously with one's natural surroundings and environment) and the Three Jewels Of Taoism (different from Buddhism's concept of Three Jewels) - compassion, moderation, and humility.

Religions without shrines[link]

Certain religions do not feature shrines at all, either because they believe they are fundamentally wrong, or because they simply do not need them. Spiritualism, whilst believing in a God, does not typically make use of shrines.

Secular shrines[link]

In the United States and some other countries, landmarks may be called "historic shrines." Notable shrines of this type include:

• The Alamo
• Fort McHenry
• Touro Synagogue in Newport, Rhode Island
• Shrine of Remembrance, a war memorial in Melbourne, Victoria, Australia
• Shrine of Remembrance, a war memorial in Brisbane, Australia.

Halls of fame also serve as shrines into which single or multiple individuals are inducted on the basis of their influence upon regions, cultures or disciplines. Busts or full-body statues are often erected and placed alongside each other in commemoration.

By extension the term shrine has come to mean any place (or virtual cyber-place) dedicated completely to a particular person or subject such as the Shrine of the Sun in Colorado Springs, Colorado."Will Rogers Shrine of the Sun". Artsopolis Network. http://www.cmzoo.org/aboutZoo/history/willRogersShrine.asp. Retrieved December 30, 2011. 

See also[link]

• List of shrines
• Makeshift memorial
• Ancient Arabic Order of the Nobles of the Mystic Shrine
• Holiest sites in Islam (Shia)
• Holiest sites in Islam (Sunni)
• Shrines to the Virgin Mary
• Numen

Notes[link]

External links[link]

Wikimedia Commons has media related to: Shrines

• Shrines of British Saints by J. Charles Wall. Full Text + Illustrations.
• GigaCatholic
• Hari Parbat

v t e Private revelation Revelations Apparitional experience Christian mysticism Interior locution Locution Marian apparition Religious ecstasy Vision (spirituality) Visions of Jesus and Mary Miracles Bilocation Charism Gift of miracles Gifts of healing Glossolalia Interpretation of tongues Prophecy Eucharistic miracle Miracle of Lanciano Levitation Lourdes water Miracle of the Sun Odour of sanctity Stigmata Tabor Light Thaumaturgy Weeping statue Discernment Documents Code of Canon Law Haurietis Aquas Normae Congregationis Tribus Circiter Magisterium Rule of Faith Sensus fidelium Theology Bridal theology Christology Mariology Mystical theology Popular piety Acts of reparation Immaculate Heart of Mary Consecration First Saturday Devotions Miraculous Medal Seven Dolors Saint Michael Chaplet of Saint Michael Prayer to Saint Michael Pilgrimage Sacred Heart Divine Mercy Eucharistic adoration First Friday Devotions Holy Hour Rosary Rosary of the Holy Wounds Scapular Shrines Divine Mercy Sanctuary (Kraków) Marian shrines Basilica of Our Lady of Guadalupe Basilica of Our Lady of the Pillar Chapel of Our Lady of the Miraculous Medal Sanctuary of Our Lady of Fátima Sanctuary of Our Lady of Lourdes Shrine of Our Lady of Good Help Shrine of the Virgin of the Rosary of Pompei Sanctuary of Monte Sant'Angelo Portal

"The Black Dahlia" was a nickname given to Elizabeth Short^[1][2][3] (July 29, 1924 – January 15, 1947), an American woman who was the victim of a gruesome and much-publicized murder. Short acquired the moniker posthumously by newspapers in the habit of nicknaming crimes they found particularly colorful. Short was found mutilated, her body sliced in half at the waist, on January 15, 1947, in Leimert Park, Los Angeles, California. Short's unsolved murder has been the source of widespread speculation, leading to many suspects, along with several books and film adaptations of the story.

Early life[link]

This unreferenced section requires citations to ensure verifiability.

Elizabeth Short was born in greater Boston, Massachusetts; she grew up and lived in Medford. She was the third of five daughters of Cleo Short and Phoebe Mae Sawyer. Her father built miniature golf courses until the 1929 stock market crash, in which he lost much of the family's assets. In 1930, he parked his car on a bridge and vanished,^[4] leading some to believe he had committed suicide. Short's mother moved the family to a small apartment in Medford, and found work as a bookkeeper. It was not until later that Short would discover her father was alive and was living in California.

Arrest photo from 1943 for underage drinking

Troubled by asthma and bronchitis, Short was sent to live for the winter in Miami, Florida at the age of 16. She spent the next three years living there during the cold months and in Medford the remainder of the year. At age 19, Short travelled to Vallejo, California to live with her father, who was working nearby at Mare Island Naval Shipyard on San Francisco Bay. The two moved to Los Angeles in early 1943, but an altercation resulted in her leaving there and finding work in the post exchange at Camp Cooke (now Vandenberg Air Force Base), near Lompoc, California. Short next moved to Santa Barbara, where she was arrested on September 23, 1943, for underage drinking. Following her arrest, she was sent back to Medford by the juvenile authorities in Santa Barbara. Short then returned to Florida to live, with occasional visits back to Massachusetts.

In Florida, Short met Major Matthew Michael Gordon Jr., a decorated United States Army Air Forces officer who was assigned to the 2nd Air Commando Group and in training for deployment to China Burma India Theater of Operations. Short told friends that Gordon wrote her a letter from India proposing marriage while he was recovering from injuries sustained from an airplane crash. She accepted his proposal, but Gordon died in a second airplane crash on August 10, 1945 before he could return to the United States. She later exaggerated this story, saying that they were married and had a child who died. Although Gordon's friends in the air commandos confirmed that Gordon and Short were engaged, his family denied any connection after Short's murder.

Elizabeth Short returned to Los Angeles in July 1946 to visit Army Air Corps Lieutenant Joseph Gordon Fickling, an old boyfriend she had met in Florida during the war. At the time Short returned to Los Angeles, Fickling was stationed at NARB, Long Beach. For the six months prior to her death, Short remained in southern California, mainly in the Los Angeles area.

Murder and aftermath[link]

The grave of Elizabeth Short

The body of Elizabeth Short was found in the Leimert Park district of Los Angeles on January 15, 1947. Her remains had been left on a vacant lot on the west side of South Norton Avenue midway between Coliseum Street and West 39th Street. (at 34°00′59″N 118°19′59″W / 34.0164°N 118.333°W / 34.0164; -118.333) The body was discovered by local resident Betty Bersinger, who was walking with her three-year-old daughter.^[5] Short's severely mutilated body had been found nude and severed at the waist, completely drained of blood.^[6] Her face had been slashed from the corners of her mouth toward her ears, creating an effect called the Glasgow smile. The body had been washed and cleaned and she had been "posed" with her hands over her head and elbows bent at right angles.^[4]

The autopsy stated Short was 5 feet 5 inches (1.65 m) tall, weighed 115 pounds (52 kg), and had light blue eyes, brown hair, and badly decayed teeth. There were marks on her ankles and wrists made by rope, consistent with being tied either spreadeagled or hung upside down. Although the skull was not fractured, Short had bruising on the front and right side of her scalp with a small amount of bleeding in the subarachnoid space on the right side, consistent with blows to the head. The cause of death was blood loss from the lacerations to the face combined with shock due to a concussion of the brain.

William Randolph Hearst's papers, the Los Angeles Herald-Express and the Los Angeles Examiner, sensationalized the case; the black tailored suit Short was last seen wearing became "a tight skirt and a sheer blouse" and Elizabeth Short became the "Black Dahlia," an "adventuress" who "prowled Hollywood Boulevard". As time passed, the media coverage became more outrageous with claims her lifestyle "made her victim material."

On January 23, 1947, the killer called the editor of the Los Angeles Examiner, expressing concern that news of the murder was tailing off in the newspapers and offering to mail items belonging to Short to the editor. The following day a packet arrived at the Los Angeles newspaper containing Short's birth certificate, business cards, photographs, names written on pieces of paper and an address book with the name Mark Hansen embossed on the cover. Hansen, the last person known to have seen Short alive (on January 9), became the prime suspect. The killer would later write more letters to the newspaper, calling himself "the Black Dahlia Avenger," after the name given to Short by the newspapers. On January 25, Short's handbag and one shoe were found in a garbage bin a short distance from Norton Avenue. Due to the notoriety of the case, more than 50 men and women have confessed to the murder and police are swamped with tips every time a newspaper mentions the case or a book or movie about it is released. Sergeant John P. St. John, a detective who worked the case until his retirement, stated: "It is amazing how many people offer up a relative as the killer."

Gerry Ramlow, a Los Angeles Daily News reporter later stated, "If the murder was never solved it was because of the reporters ... They were all over, trampling evidence, withholding information."^{[citation needed]} It took several days for the police to take full control of the investigation during which time reporters roamed freely throughout the department's offices, sat at officers' desks, and answered their phones. Many tips from the public were not passed on to police as the reporters who received them rushed out to get "scoops".

Short was buried at the Mountain View Cemetery in Oakland, California. After Short's sisters had grown up and married, Short's mother moved to Oakland to be near her daughter's grave. Phoebe Short finally returned to the East Coast in the 1970s and lived into her 90s.^[4]

Rumors and popular misconceptions[link]

According to newspaper reports shortly after the murder, Elizabeth Short received the nickname "Black Dahlia" at a Long Beach, California drugstore in mid-1946, as a word play on the then-current movie The Blue Dahlia. Los Angeles County district attorney investigators' reports state that the nickname was invented by newspaper reporters covering the murder. Los Angeles Herald-Express reporter Bevo Means, who interviewed Short's acquaintances at the drug store, is credited with first using the "Black Dahlia" name.^[7]

A number of people, none of whom knew Short, contacted police and the newspapers claiming to have seen her during her so-called "missing week"—a time period between the time of her January 9 disappearance and the time her body was found on January 15. Police and district attorney investigators ruled out each of these alleged sightings, wherein in some cases, those interviewed were identifying other women they had mistaken for Short.^[8]

Many true crime books claim that Short lived in or visited Los Angeles at various times in the mid 1940s; these claims have never been substantiated and are refuted by the findings of law enforcement officers who investigated the case. A document in the Los Angeles County district attorney's files titled "Movements of Elizabeth Short Prior to June 1, 1946" states that Short was in Florida and Massachusetts from September 1943 through the early months of 1946 and gives a detailed account of her living and working arrangements during this period. Although a popular portrayal amongst her acquaintances and many true crime authors was of Short as a call girl, the Los Angeles district attorney's grand jury proved there was no existing evidence that she was ever a prostitute and the district attorney's office attributes the claim to confusion with a prostitute of the same name. Another widely circulated rumor holds that Short was unable to have sexual intercourse because of a congenital defect that left her with "infantile genitalia." Los Angeles County district attorney's files state that the investigators had questioned three men with whom Short had sex,^[9] including a Chicago police officer who was a suspect in the case.^[10] The FBI files on the case also contain a statement from one of Short's alleged lovers. Found in the Los Angeles district attorney's files and in the Los Angeles Police Department's summary of the case, Short's autopsy describes her reproductive organs as anatomically normal although the report notes evidence of what it called "female trouble." The autopsy also states that Short was not and had never been pregnant, contrary to what had been claimed prior to and following her death.^[9]

Suspects[link]

The Black Dahlia murder investigation was conducted by the LAPD. The case also enlisted the help of hundreds of officers borrowed from other law enforcement agencies. Owing to the nature of the crime, sensational and sometimes inaccurate press coverage focused intense public attention on the case.

Theories and possibly related murders[link]

Some crime authors have speculated on a link between the Short murder and the Cleveland Torso Murders, which took place in Cleveland between 1934 and 1938.^[11] As with a large number of killings that took place before and after the Short murder, the original LAPD investigators looked into the Cleveland murders in 1947 and later discounted any relationship between the two cases. Nevertheless, new evidence implicating a former Cleveland torso murder suspect, Jack Anderson Wilson, with Short's death was investigated by Detective John P. St. John in 1980. St. John claimed he was close to arresting Wilson for the death of Short when Wilson unexpectedly died in a fire on February 4, 1982.^[12]

Crime authors such as Steve Hodel and William Rasmussen have suggested a link between the Short murder and the 1946 murder and dismemberment of six-year-old Suzanne Degnan in Chicago.^[13] Captain Donahoe of the Los Angeles police also stated publicly that he believed the Black Dahlia and Lipstick murders were "likely connected."^[14] Among the evidence cited is the fact that Elizabeth Short's body was found on Norton Avenue three blocks west of Degnan Boulevard, Degnan being the last name of the girl from Chicago and there were striking similarities between the writing of the Degnan ransom note and that of "the Black Dahlia Avenger." For example, both used a combination of capitals and small letters, the Degnan note read in part "BuRN This FoR heR SAfTY" with both notes containing a similar mis-shapen letter P and have one word matching exactly.^[15] Convicted serial killer William Heirens served life in prison for Degnan's murder. Initially arrested at age 17 for breaking into a residence close to that of Suzanne Degnan, Heirens claimed he was tortured by police, forced to confess, and made a scapegoat in the Degnan murder.^[16]

Depictions in fiction[link]

The radio show Somebody Knows!, a summer replacement for Suspense, ran an episode on the killing in August 1950 on the CBS Radio Network.

James Ellroy's neo-noir novel The Black Dahlia was published in 1987. It was made into a 2006 movie directed by Brian De Palma. Elizabeth Short was played by actress Mia Kirshner in the film.

Lucie Arnaz played Elizabeth Short in the 1975 TV movie Who Is the Black Dahlia?

An episode of the NBC television series Unsolved Mysteries (hosted by actor Robert Stack) ran a profile on the murder in 1989, and it has aired on reruns on Lifetime several times, and was even revisited in the more recent iteration of the series.

In the ninth episode of the horror television series American Horror Story, Short is among the people murdered in the show's haunted house setting over the course of a century. Short, played by Mena Suvari, is depicted as having died accidentally from anesthesia while being sexually assaulted by a dentist, her body then being dismembered by a ghost for easier transport. In the same episode, the character Travis is murdered in a similar fashion and his murder case is dubbed the "Boy Dahlia". ^[17]