Pregos idênticos aos usados para crucificar Jesus Cristo na cruz. Os pregos se encontram em uma prateleira de vidro de uma sala ao lado do altar da Igreja Real de São Lourenço (San Lorenzo) em Turim, Itália.
A seguir, texto, em português, da Wikipédia, a enciclopédia livre:
O Sudário de Turim, ou o Santo Sudário é uma peça de linho que mostra a imagem de um homem que aparentemente sofreu traumatismos físicos de maneira consistente com a crucificação. O Sudário está guardado fora das vistas do público na capela da catedral de São João Baptista em Turim, Itália.
O sudário é uma peça rectangular de linho com 4,4 metros de comprimento e 1,1 de largura. O tecido mostra as imagens frontal e dorsal de um homem nu, com as mãos pousadas sobre as partes baixas, consistentes com a projecção ortogonal, sem a projeção referente à parte lateral do corpo humano. As duas imagens apontam em sentidos opostos e unem-se na zona central do pano. O homem representado no sudário tem barba e cabelo comprido pela altura dos ombros, separado por uma risca ao meio. Tem um corpo bem proporcionado e musculado, com cerca de 1,75 de altura. O sudário apresenta ainda diversas nódoas encarnadas que, interpretadas como sangue, sugerem a presença de vários traumatismos
* ferida num dos punhos, de forma circular; o segundo punho está escondido em segundo plano;
* ferida na zona lateral, aparentemente provocada por instrumento cortante;
* conjunto de pequenas feridas em torno da testa; e
* série de feridas lineares nas costas e pernas.
A 28 de Maio de 1898, o fotógrafo italiano Secondo Pia tirou a primeira fotografia ao sudário e constatou que o negativo da fotografia assemelhava-se a uma imagem positiva do homem, o que significava que a imagem do sudário era, em si, um negativo. Esta descoberta lançou o mote para uma discussão científica que ainda hoje permanece aberta: o que representa o sudário?
As primeiras referências a um possível sudário surgem na própria Bíblia. O Evangelho de Mateus (27:59) refere que José de Arimateia envolveu o corpo de Jesus Cristo com "um pano de linho limpo". João (19:38-40) também descreve o evento, e relata que os apóstolos Pedro e João, ao visitar o túmulo de Jesus após a ressurreição, encontraram os lençóis dobrados (Jo 20:6-7). Embora depois desta descrição evangélica o sudário só tenha feito sua aparição definitiva no século XIV, para não mais ser perdido de vista, existem alguns relatos anteriores que contêm indicações bastante consistentes sobre a existência de um tal tecido em tempos mais antigos.
A primeira menção não-evangélica a ele data de 544, quando um pedaço de tecido mostrando uma face que se acreditou ser a de Jesus foi encontrado escondido sob uma ponte em Edessa. Suas primeiras descrições mencionam um pedaço de pano quadrado, mostrando apenas a face, mas São João Damasceno, em sua obra antiiconoclasta "Sobre as imagens sagradas", falando sobre a mesma relíquia, a descreve como uma faixa comprida de tecido, embora disesse que se tratava de uma imagem transferida para o pano quando Jesus ainda estava vivo.
Em 944, quando esta peça foi transferida para Constantinopla, Gregorius Referendarius, arquidiácono de Hagia Sophia pregou um sermão sobre o artefato, que foi dado como perdido até ser redescoberto em 2004 num manuscrito dos arquivos do Vaticano. Neste sermão é feita uma descrição do sudário de Edessa como contendo não só a face, mas uma imagem de corpo inteiro, e cita a presença de manchas de sangue. Outra fonte é o Codex Vossianus Latinus, também no Vaticano, que se refere ao sudário de Edessa como sendo uma impressão de corpo inteiro.
Outra evidência é uma gravura incluída no chamado Manuscrito Húngaro de Preces, datado de 1192, onde a figura mostra o corpo de Jesus sendo preparado para o sepultamento, numa posição consistente com a imagem impressa no sudário de Turim.
Em 1203, o cruzado Robert de Clari afirmou ter visto o sudário em Constantinopla nos seguintes termos: "Lá estava o sudário em que nosso Senhor foi envolto, e que a cada quinta-feira é exposto de modo que todos possam ver a imagem de nosso Senhor nele". Seguindo-se ao saque de Constantinopla, em 1205 Theodoros Angelos, sobrinho de um dos três imperadores bizantinos, escreveu uma carta de protesto ao papa Inocêncio III, onde menciona o roubo de riquezas e relíquias sagradas da capital pelos cruzados, e dizendo que as jóias ficaram com os venezianos e relíquias haviam sido divididas entre os franceses, citando explicitamente o sudário, que segundo ele havia sido levado para Atenas nesta época.
Dali, a partir de testemunhos de época de Geoffrey de Villehardouin e do mesmo Robert de Clari, o sudário teria sido tomado por Otto de la Roche, que se tornou Duque de Atenas. Mas Otto logo o teria transmitido aos Templários, que o teriam levado para a França. Apesar desses indícios de que o sudário de Edessa seja possivelmente o mesmo que o de Turim, o assunto ainda é objeto controvérsia.
Então começa a parte da história do sudário que é bem documentada. Ele aparece publicamente pela primeira vez em 1357, quando a viúva de Geoffroy de Charny, um templário francês, a exibiu na igreja de Lirey. Não foi oferecida nenhuma explicação para a súbita aparição, nem a sua veneração como relíquia foi imediatamente aceite. Henrique de Poitiers, arcebispo de Troyes, apoiado mais tarde pelo rei Carlos VI de França, declarou o sudário como uma impostura e proibiu a sua adoração. A peça conseguiu, no entanto, recolher um número considerável de admiradores que lutaram para a manter em exibição nas igrejas. Em 1389, o bispo Pierre d’Arcis (sucessor de Henrique) denunciou a suposta relíquia como uma fraude fabricada por um pintor talentoso, numa carta a Clemente VII (em Avinhão). D’Arcis menciona que até então tem sido bem sucedido em esconder o pano e revela que a verdade lhe fora confessada pelo próprio artista, que não é identificado. A carta descreve ainda o sudário com grande precisão. Aparentemente, os conselhos do bispo de Troyes não foram ouvidos visto que Clemente VII declarou a relíquia sagrada e ofereceu indulgências a quem peregrinasse para ver o sudário.
Em 1418, o sudário passou a ser propriedade de Umberto de Villersexel, Conde de La Roche, que o removeu para o seu castelo de Montfort, sob o argumento de proteger a peça de um eventual roubo. Depois da sua morte, o pároco de Lirey e a viúva travaram uma batalha jurídica pela custódia da relíquia, ganha pela família. A Condessa de La Roche iniciou então uma tournée com o sudário que incluiu as catedrais de Genebra e Liege. Em 1453, o sudário foi trocado por um castelo (não vendido porque a transacção comercial de relíquias é proibida) com o Duque Luís de Sabóia. A nova aquisição do duque tornou-se na atracção principal da recém construída catedral de Chambery, de acordo com cronistas contemporâneos, envolvida em veludo carmim e guardada num relicário com pregos de prata e chave de ouro.
O sudário foi mais uma vez declarado como relíquia verdadeira pelo Papa Júlio II em 1506. Em 1532, o sudário foi danificado por um incêndio que afectou a sua capela e pela água das tentativas de o controlar. Por volta de 1578 a peça foi transferida para Turim em Itália, onde se encontra até aos dias de hoje na Cappella della Sacra Sindone do Palazzo Reale di Torino. A casa de Sabóia foi a proprietária do sudário até 1983, data da sua doação ao Vaticano. A última exibição da peça foi no ano 2000, a próxima está agendada para 2010. Em 2002, o sudário foi submetido a obras de restauro.
As primeiras análises ao sudário foram realizadas em 1977 por uma equipe de cientistas da Universidade de Turim que usou métodos de microscopia. Os resultados demonstraram que o linho do sudário contém inúmeras gotículas de tinta fabricada a partir de ocre. Entretanto, a hipótese de uma pintura realizada por ação humana foi completamente descartada por experimentos posteriores.
Em 1978, a equipe americana do STURP (Shoud of Turin Research Project) teve acesso ao sudário durante 120 horas. A equipe era composta por 40 cientistas, dos quais apenas 7 católicos e um ateu, Walter C. McCrone, que retirou-se logo no início das investigações. Foram realizados muitos experimentos que envolveram diversas áreas da ciência, como fotografias com diferentes tipos de filme, radiografia de raios X, raio X com fluorescência, espectroscopia, infravermelho e retirada de amostras com fita.
Depois de três anos de análise do STURP, ficou provado que existia sangue humano no sudário e que as gotículas de tinta ocre eram resultado de contaminação. Existiram diversas tentativas de se recriar algo semelhante ao sudário, realizadas durante os séculos, feitas por dezenas de pintores, mas que nunca chegaram a um resultado minimamente próximo ao sudário examinado pelo STURP. Quando questionados sobre se o sudário não era a mortalha de Jesus Cristo, de forma unânime, foi afirmado que nenhum dos resultados dos estudos contradisse a narrativa dos evangelhos. Entretanto, como cientistas, também não podiam afirmar que a mortalha era verdadeira porque essa é uma hipótese não falseável.
Cientistas do STURP também mostraram a completa improbabilidade de aquela ser uma imagem gerada pela ação de um artista, ou seja, é humanamente impossível que o sudário seja uma pintura. A habilidade e equipamentos necessários para gerar uma falsificação daquela natureza são completamente incompatíveis com o período da Idade Média, época em que o sudário apareceu e foi guardado.
As principais conclusões científicas do STURP após cerca de 100.000 horas de pesquisa sobre o artefato foram as seguintes:
a) as marcas do Sudário são um duplo negativo fotográfico do corpo inteiro de um homem. Existe a imagem de frente e de dorso. O sangue do Sudário é positivo;
b) a figura do Sudário, ao contrário de todas as outras figuras bidimensionais já testadas até então, contém dados tridimensionais;
c) o material de cor vermelha do Sudário é sangue;
d) não existe ainda explicação científica de como as imagens do Sudário foram feitas; e
e) o Sudário está historicamente de acordo com os Evangelhos, pois mostra nas imagens as marcas da paixão de Cristo com precisão.
Na época, o STURP não foi autorizado a fazer o teste por datação carbono-14.
A Igreja Católica não emitiu nenhuma opinião acerca da autenticidade desta alegada relíquia. A posição oficial a esta questão é a de que a resposta deve ser uma decisão pessoal do crente. O Papa João Paulo II confessou-se pessoalmente comovido e emocionado com a imagem do sudário, mas afirmou que uma vez que não se trata de uma questão de fé, a Igreja não se pode pronunciar, ao mesmo tempo que convidou as comunidades científicas a continuar a investigação. O grande problema reside na dificuldade de acesso ao sudário, que não é de propriedade da Igreja Católica, mas de uma fundação italiana que alega que novos e constantes testes podem danificar o material da suposta relíquia. A Catholic Encyclopedia, editada pela Igreja Católica, no seu artigo sobre o Sudário de Turim afirma que o sudário está além da capacidade de falsificação de qualquer falsário medieval.
Following, a text, in english, from Wikipedia, the free encyclopedia:
The Shroud of Turin (or Turin Shroud)
The Shroud of Turin (or Turin Shroud) is a linen cloth bearing the image of a man who appears to have been physically traumatized in a manner consistent with crucifixion. It is kept in the royal chapel of the Cathedral of Saint John the Baptist in Turin, Italy. It is believed by many to be the cloth placed on the body of Jesus at the time of his burial.
The image on the shroud is much clearer in black-and-white negative than in its natural sepia color. The striking negative image was first observed on the evening of May 28, 1898, on the reverse photographic plate of amateur photographer Secondo Pia, who was allowed to photograph it while it was being exhibited in the Turin Cathedral. According to Pia, he almost dropped and broke the photographic plate from the shock of seeing an image of a person on it.
The shroud is the subject of intense debate among scientists, people of faith, historians, and writers regarding where, when, and how the shroud and its images were created. From a religious standpoint, in 1958 Pope Pius XII approved of the image in association with the Roman Catholic devotion to the Holy Face of Jesus, celebrated every year on Shrove Tuesday. Some believe the shroud is the cloth that covered Jesus when he was placed in his tomb and that his image was recorded on its fibers at or near the time of his resurrection. Skeptics, on the other hand, contend the shroud is a medieval forgery; others attribute the forming of the image to chemical reactions or other natural processes.
Various tests have been performed on the shroud, yet the debates about its origin continue. Radiocarbon dating in 1988 by three independent teams of scientists yielded results published in Nature indicating that the shroud was made during the Middle Ages, approximately 1300 years after Jesus lived.[4] Claims of bias and error in the testing were raised almost immediately and were addressed by Harry E. Gove.[5] Follow-up analysis published in 2005, for example, claimed that the sample dated by the teams was taken from an area of the shroud that was not a part of the original cloth. The shroud was also damaged by a fire in the Late Middle Ages which could have added carbon material to the cloth, resulting in a higher radiocarbon content and a later calculated age. This analysis itself is questioned by skeptics such as Joe Nickell, who reasons that the conclusions of the author, Raymond Rogers, result from "starting with the desired conclusion and working backward to the evidence".[6] Former Nature editor Philip Ball has said that the idea that Rogers steered his study to a preconceived conclusion is "unfair" and Rogers "has a history of respectable work".
However, the 2008 research at the Oxford Radiocarbon Accelerator Unit may revise the 1260–1390 dating toward which it originally contributed, leading its director Christopher Ramsey to call the scientific community to probe anew the authenticity of the Shroud.[7][8] "With the radiocarbon measurements and with all of the other evidence which we have about the Shroud, there does seem to be a conflict in the interpretation of the different evidence" Gordan said to BBC News in 2008, after the new research emerged.[9] Ramsey had stressed that he would be surprised if the 1988 tests were shown to be far off, let alone "a thousand years wrong", and insisted that he would keep an open mind.
The shroud is rectangular, measuring approximately 4.4 × 1.1 m (14.3 × 3.7 ft). The cloth is woven in a three-to-one herringbone twill composed of flax fibrils. Its most distinctive characteristic is the faint, yellowish image of a front and back view of a naked man with his hands folded across his groin. The two views are aligned along the midplane of the body and point in opposite directions. The front and back views of the head nearly meet at the middle of the cloth. The views are consistent with an orthographic projection of a human body, but see Analysis of the image as the work of an artist.
The "Man of the Shroud" has a beard, moustache, and shoulder-length hair parted in the middle. He is muscular and tall (various experts have measured him as from 1.75 m, or roughly 5 ft 9 in, to 1.88 m, or 6 ft 2 in). For a man of the first century (the time of Jesus' death), or of the Middle Ages (the time of the first uncontested report of the shroud's existence and the proposed time of a possible forgery), these figures present an above-average although not abnormal height. Reddish brown stains that have been said to include whole blood are found on the cloth, showing various wounds that correlate with the yellowish image, the pathophysiology of crucifixion, and the Biblical description of the death of Jesus:
* one wrist bears a large, round wound, apparently from piercing (the second wrist is hidden by the folding of the hands)
* upward gouge in the side penetrating into the thoracic cavity, a post-mortem event as indicated by separate components of red blood cells and serum draining from the lesion
* small punctures around the forehead and scalp
* scores of linear wounds on the torso and legs claimed to be consistent with the distinctive dumbbell wounds of a Roman flagrum.
* swelling of the face from severe beatings
* streams of blood down both arms that include blood dripping from the main flow in response to gravity at an angle that would occur during crucifixion
* no evidence of either leg being fractured
* large puncture wounds in the feet as if pierced by a single spike
Other physical characteristics of the shroud include the presence of large water stains, and from a fire in 1532, burn holes and scorched areas down both sides of the linen due to contact with molten silver that burned through it in places while it was folded. Some small burn holes that apparently are not from the 1532 event are also present. In places, there are permanent creases due to repeated foldings, such as the line that is evident below the chin of the image.
On May 28, 1898, amateur Italian photographer Secondo Pia took the first photograph of the shroud and was startled by the negative in his darkroom.[3] Negatives of the image give the appearance of a positive image, which implies that the shroud image is itself effectively a negative of some kind. Pia was immediately accused of forgery, but was finally vindicated in 1931 when a professional photographer, Giuseppe Enrie, also photographed the shroud and his findings supported Pia
Image analysis by scientists at the Jet Propulsion Laboratory found that rather than being like a photographic negative, the image unexpectedly has the property of decoding into a 3-D image of the man when the darker parts of the image are interpreted to be those features of the man that were closest to the shroud and the lighter areas of the image those features that were farthest. This is not a property that occurs in photography, and researchers could not replicate the effect when they attempted to transfer similar images using techniques of block print, engravings, a hot statue, and bas-relief.
Many people, including author Robin Cook,[42] have put forth the suggestion that the image on the shroud was produced by a side effect of the Resurrection of Jesus, purposely left intact as a rare physical aid to understanding and believing in Jesus' dual nature as man and God. Some have asserted that the shroud collapsed through the glorified body of Jesus, pointing to certain X-ray-like impressions of the teeth and the finger bones. Others assert that radiation streaming from every point of the revivifying body struck and discolored every opposite point of the cloth, forming the complete image through a kind of supernatural pointillism using inverted shades of blue-gray rather than primary colors. However, science has yet to find an example of a reviving body emitting radiation levels significant enough to produce these changes.
There are several reddish stains on the shroud suggesting blood. McCrone (see above) identified these as containing iron oxide, theorizing that its presence was likely due to simple pigment materials used in medieval times. This is in agreement with the results of an Italian commission investigating the shroud in the early 1970s. Serologists among the commission applied several different state-of-the-art blood tests which all gave a negative result for the presence of blood. No test for the presence of color pigments was performed by this commission.[57] Other researchers, including Alan Adler, a chemist specializing in analysis of porphyrins, identified the reddish stains as type AB blood and interpreted the iron oxide as a natural residue of hemoglobin. But the problem with a blood type AB for an authentic shroud is that it is today known that this type of blood is of relative recent origin. There is no evidence of the existence of this blood type before the year AD 700. It is today assumed that the blood type AB came into the existence by immigration and following intermingling of mongoloid people from central Asia with a high frequency of the blood type B to Europe and other areas where people with a relatively high frequency of the blood type A live.
As a depiction of Jesus, the image on the shroud corresponds to that found throughout the history of Christian iconography. For instance, the Pantocrator mosaic at Daphne in Athens is strikingly similar. This suggests that the icons were made while the Image of Edessa was available, with this appearance of Jesus being copied in later artwork, and in particular, on the Shroud. Art historian W.S.A. Dale proposed (before the radiocarbon dating of the Shroud) that the Shroud itself was an icon created in the 11th century for liturgical use. In opposition to this viewpoint, the locations of the piercing wounds in the wrists on the Shroud do not correspond to artistic representations of the crucifixion before close to the present time. In fact, the Shroud was widely dismissed as a forgery in the 14th century for the very reason that the Latin Vulgate Bible stated that the nails had been driven into Jesus' hands and Medieval art invariably depicts the wounds in Jesus' hands.
Although the Vatican newspaper Osservatore Romano covered the story of Secondo Pia's photograph of May 28 1898 in its June 15, 1898 edition, it did so with no comment and thereafter Church officials generally refrained from officially commenting on the photograph for almost half a century.
The first official connection between the image on the shroud and the Catholic Church was made in 1940 based on the formal request by Sister Maria Pierina De Micheli to the curia in Milan to obtain authorization to produce a medal with the image. The authorization was granted and the first medal with the image was offered to Pope Pius XII who approved the medal. The image was then used on what became known as the Holy Face Medal worn by many Catholics, initially as a means of protection during the Second World War. In 1958 Pope Pius XII approved of the image in association with the devotion to the Holy Face of Jesus, and declared its feast to be celebrated every year the day before Ash Wednesday.
In 1983 the Shroud was given to the Holy See by the House of Savoy. However, as with all relics of this kind, the Roman Catholic Church has made no pronouncements claiming whether it is Jesus' burial shroud, or if it is a forgery. As with other approved Catholic devotions, the matter has been left to the personal decision of the faithful, as long as the Church does not issue a future notification to the contrary. In the Church's view, whether the cloth is authentic or not has no bearing whatsoever on the validity of what Jesus taught nor on the saving power of his death and resurrection. The late Pope John Paul II stated in 1998, "Since we're not dealing with a matter of faith, the church can't pronounce itself on such questions. It entrusts to scientists the tasks of continuing to investigate, to reach adequate answers to the questions connected to this shroud." He showed himself to be deeply moved by the image of the shroud and arranged for public showings in 1998 and 2000. In his address at the Turin Cathedral on Sunday May 24 1998 (the occasion of the 100th year of Secondo Pia's May 28 1898 photograph), Pope John Paul II said: "... the Shroud is an image of God's love as well as of human sin" and "...The imprint left by the tortured body of the Crucified One, which attests to the tremendous human capacity for causing pain and death to one's fellow man, stands as an icon of the suffering of the innocent in every age."
Recent developments
On April 6, 2009, the Times of London reported that official Vatican researchers had uncovered evidence that the Shroud had been kept and venerated by the Templars since the 1204 sack of Constantinople. According to the account of one neophyte member of the order, veneration of the Shroud appeared to be part of the initiation ritual. The article also implies that this ceremony may be the source of the 'worship of a bearded figure' that the Templars were accused of at their 14th century trial and suppression.
On April 10, 2009, the Telegraph reported that original Shroud investigator, Ray Rogers, acknowledged the radio carbon dating performed in 1988 was flawed. The sample used for dating may have been taken from a section damaged by fire and repaired in the 16th century, which would not provide an estimate for the original material. Shortly before his death, Rogers said:
"The worst possible sample for carbon dating was taken."
"It consisted of different materials than were used in the shroud itself, so the age we produced was inaccurate."
"...I am coming to the conclusion that it has a very good chance of being the piece of cloth that was used to bury the historic Jesus."
A text, in english, about The Real Chiesa of S. Lorenzo and Turin:
The Real Chiesa of S. Lorenzo, restored on the occasion of the two Ostensionis of the Shroud (happened in 1998 and in 2000), he/she offers to the visitor, is assiduous, the vision is occasional marveled of this jewel of Guarino Guarini.
The Priests of the church of S. Lorenzo wish to each to bring itself, after having tasted how much the creation guariniana offers to the intelligence and the heart, that feelings of architectural and religious harmony that Guarino Guarini, father Teatino, knew how to amalgamate with his genius of architect and with the faith of the believer.
A visitor to the Church of San Lorenzo – a veritable work of art – reaches piazza Castello and sees no façade marking the church. Piazza Castello is a square with a theatre without a façade (Regio), a façade of a palace (Madama) with no corresponding palace, and a church without a façade. One in fact was designed but never built to maintain the architectural harmony of the square.
The church is next to the gates of the royal palace.
On the church front there is a plaque commemorating the dead on the Russian front and above a bell that strikes 10 times at 5.15 p.m. every day.
Why is this Royal Chapel dedicated to San Lorenzo (St. Lawrence)?
In 1557, Emmanuel Philibert, Duke of Savoy, and his cousin Phillip II, King of Spain, were fighting the French at Saint-Quentin in Flanders.
They made a votive offering to build a church in the name of the saint whose feast fell on the day of their eventual victory; that victory came on 10 August, St. Lawrence’s day.
Turin:
Turin, Torino in Italian, is an interesting and often overlooked city in the Piedmont region of Italy. Famous for the Shroud of Turin and Fiat auto plants, Turin has a lot more to offer. From its Baroque cafes and architecture to its arcaded shopping promenades and museums, Turin is a great city for wandering and exploring. Turin hosted the 2006 Winter Olympics and makes a good base for exploring nearby mountains and valleys.
Turin is in the northwest of Italy in the Piemonte region between the Po River and the foothills of the Alps.
Turin is served by a small airport, Citta di Torino - Sandro Pertini, with flights to and from Europe. There is bus service connecting Turin's airport with Turin and the main railway station. A railway links the airport to GTT Dora Railway Station in the northwest of Turin. The closest airport for flights from the United States is in Milan, a little over an hour away by train.
Turin is a major hub on the Italian train line and intercity buses provide transportation to and from Turin.
Turin has an extensive network of trams and buses that run from 5AM until midnight. There are also electric mini-buses in the city center. Bus and tram tickets can be bought in a tabacchi shop. A 28km metropolitan line is due for completion in 2006.
Turin's main railway station is Porta Nuova in central Turin at the Piazza Carlo Felice. The Porta Susa Station is the main station for trains to and from Milan and is connected to central Turin and the main station by bus.
There are tourist offices at the Porta Nuova Railway Station and at the airport. The main office is in Piazza Castello and there is also one in Piazza Solferino.
You can find landromats and internet points in Turin with Lavasciuga.
Turin discount cards: See Turin and Piedmont Card for information about discount passes and the ChocoPass for chocolate tastings.
The Piedmont region has some of the best food in Italy. Over 160 types of cheese and famous wines like Barolo and Barbaresco come from here as do truffles, plentiful in fall. Turin has some outstanding pastries, especially chocolate ones. Chocolate for eating as we know it today (bars and pieces) originated in Turin. The chocolate-hazelnut sauce, gianduja, is a specialty of Turin.
Turin celebrates its patron saint in the Festa di San Giovanni June 24 with events all day and a huge fireworks display at night. Turin's big chocolate festival is in March. Turin has several music and theater festivals in summer and fall. During the Christmas season there is a 2-week street market and on New Year's Eve an open-air conert in the main piazza. The Turin Marathon in April attracts a huge number of international participants.
Turin has many museums. Walking around the city with its arcades, Baroque buildings, and beautiful piazzas can be very enjoyable.
* The Via Po is an interesting walking street with long arcades and many historic palaces and cafes. Start at Piazza Castello.
* Mole Antonelliana, a 167 meter tall tower built between 1798 and 1888, houses an excellent cinema museum. A panoramic lift takes you to the top of the tower for some expansive views of the city.
* Palazzo Carignano is the birthplace of Vittorio Emanuele II in 1820. The Unification of Italy was proclaimed here in 1861. It now houses the Museo del Risorgimento and you can see the royal apartments Royal Armoury, too.
* Museo Egizio is the third most important Egyptian museum in the world. It is housed in a huge baroque palace which also holds the Galleria Sagauda with a large collection of historic paintings.
* Piazza San Carlo, known as the "drawing room of Turin", is a beautiful baroque square with the twin churches of San Carlo and Santa Cristina as well as the above museum.
* Piazza Castello and Palazzo Reale are at the center of Turin. The square is a pedestrian area with benches and small fountains, ringed by beautiful, grand buildings.
* Il Quadrilatero is an interesting maze of backstreets with sprawling markets and splendid churches. This is another good place wo wander.
* Elegant and historic bars and cafes are everywhere in central Turin. Try a bicerin, a local layered drink made with coffee, chocolate, and cream. Cafes in Turin also serve other interesting trendy coffee drinks.
