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Male Green-tailed Sunbird, Aethopyga nipalensis koelzi, 11 cm / 4.3 in. Resident found in broadleaved forest. Handheld.
Upper Lingmethang Road, Bhutan.
©bryanjsmith.
This temple is located close to the northern border of Pandinadu. The vimana, which is 15ft. 3.in. wide has a Padabanda adhisthana; the wall is punctuated by Brahmakantha pilasters with arachaic decoration. In the false devakostha to the south, an image of Dakshinamurti has been introduced. A bhutamala with arachaic-looking bhutas appears beneath the kapota; the nasis are typicaly of Pandya type, with broad mukhapattis and narrow circular gadhas. Above the kapota are kantahi and prati, which bear vyala figures in profile as at Vijayanarayanam (perumal temple) and Korkai. The griva and sikhara, as well as the stupi, are circular. there is a bhutamala underneath the soffit of the sikhara. The grivakosthas has devathas, some of which are old but of rather a nondescript character. Because the temple is sacred of Siva's son Subrahmanya, with whom an elephant is sometimes associated, elephant figures have been placed on the corners instead of the customary vrsa or bhuta figures of a Siva temple.
A donatory inscription exists (the dated portion covered up by the addition of a later mahamandapa) of the time Cola Aditya I, but the temple is older, in Pandya style, built probably before A.D. 880 when Aditya's rule had spread over Konadu and the adjacent areas of Pandinadu. The nasi and stupi forms tar not Cola but Pandya, the absence of pillars in the ardhamandapa is again a Pandya feature. The location of the temple inside traditional Pandya territory also points to pandya patronage.
Further Reading Link :
www.varalaaru.com/design/article.aspx?ArticleID=1238
முருகனின் முதல் கற்றளி:
தொடக்க சோழர்மற்றும் பாண்டிய கலைமுறையில் அமையும் இக்கற்றளி பாதசுவர்க்கட்டு,சுவர்,கூரை, கழுத்து,சிகரம், தூபி என்ற ஆறு ஆதார அங்கங்களை பெற்று கலப்பு விமானமாய் அமைகிறது
சுவர்க்கட்டு, உபானம். ஜகதி. குமுதம். கம்பினைப்பெற்ற கண்டம். மேற்கம்பினைப்பெற்ற பட்டிகை என கட்டமைக்கப்பட்டுள்ளது.பழமையான பாதபந்த அதிட்டானமாகும்.
பாதமானது நாகர அரைத்தூண்களை பெற்றுள்ளது.பாதம், உடல், மாலைத்தொங்கல்'மாலைக்கட்டு,தாமரைக்கட்டு,கலசம், குடம்,பாலிகை,பலகை. வீரகண்டம், போதிகை எனும் அலங்கார அணிகளைப் பெற்றுள்ளது
தென்புற இறைமாடத்தில் ஆலமர்செல்வன். வேசர கழுத்தும். சிகரமும். தூபியும் விமானத்தின் எழிலை வெளிப்படுத்துகின்றன கருவறையில் முருகக்கடவுள் எழிலாய் நிறுத்தப்பட்டுள்ளார்.
Antique clock with the Droste effect. Made from 3 raw exposures (-2, 0, +2) shot with a Canon 50D and processed with Qtpfsgui and the PixelBender Droste filter in Photoshop CS5. Best when viewed large (click 'Actions' --> 'View All Sizes').
Odeon Cinema, Camden Town. Camden Town Odeon Screen 1. Opened in 1937 as the Gaumont Palace Theatre, Camden Town. Designed by W E & W Sydney Trent with Daniel Mackay. Became the Odeon 1964, sub-divided for bingo in stalls and stage area, with single cinema in balcony area in 1968. Cinema became Gate 3 in 1980 and then Camden Parkway in 1983. Regency Cinema added and main screen renamed Kings, closed 1993. Balcony sub-divided to 4 screens with former Regency a 5th in 1997 and all renamed Odeon again. Bingo, now under Mecca, continued throughout in former stalls / stage areas.
www.odeon.co.uk/cinemas/camden/
London Borough of Camden, Camden Town, London, England - Odeon Cinema, Parkway
August 2022
Playing Battle Dress Up, 2005, 8.75ft h x 16.5ft w, combine painting, mixed media on military tent liner. Tent liner (can be expanded to 27ft wide), 4-1960's West German military duffel bags opened, approx 45"h x 28"w each.
Before the stigma of Nazism, much of eastern Europe developed Arian envy, ie, German technology and ingenuity and obsession with precision. My father (born in Yugoslavia) was among those people who modeled their skills and their lives after German excellence. An attitude that was swept up with the condoning of Nazism. This is my background. This was the environment that I come from and this was the environment that gave me what I needed (the rebel) to be married to a Jew or the "Other". Two opposing forces or cultures that can still bring about a nurturing environment.
The process of reparenting my inner child becomes more complex as the adult emerges and the influences of a hostile global and social environment invade the innocence of childhood....thereby exposing us....
Linking female "Dress Up" and male "Battle Dress", it's a balancing of my own feminine/masculine energies, and the confusion of our times.
Young males going into the military to become soldiers (to become "men")... not always realizing fully (or deeply) what that means. Youths going off, carrying with them their sensitive innards. Here we see it illustrated in a very graphic way.... emotions and fear, childlike qualities, playfulness, feminine energies....
This piece contains: 4 West German military duffel bags from the 1960's, ripped wide open; my father's "Made in Germany" measuring tape (he was a tailor); newspaper page torn out from "The Standard", Montreal, Nov 27, 1926; letters in a bag; dictionary page, containing the words: "fundamentalism", "funeral'; dried white wildflowers; dead leaves; wire mesh; string; burlap; opened silk purse; fruit mesh bag; swatch of USA flag; pink lace; carbon paper (in my sisters handwriting) including words "bushel for bushel"; red ribbon; oil can "3-in-1"; cord; book of matches; newspaper page from "The Shawinigan Standard", Nov 14, 1945; polish letter from Warsaw, Poland written Nov 18, 1945.
*Exhibited at Sandra Goldie Gallery, Montreal, Canada, group show. Nov15-26.05.
For Iron Photographer 223 where the elements are
1 - something made of glass
2 - a photograph
3 - in a bowl
This proved much harder than I thought it would.
St Margaret, New Fish Street, was a parish church in the City of London.
The Mortality Bill for the year 1665, published by the Parish Clerks' Company, shows 97 parishes within the City of London.[2] By September 6 the city lay in ruins, 86 churches having been destroyed.[3] In 1670 a Rebuilding Act was passed and a committee set up under the stewardship of Sir Christopher Wren to decide which would be rebuilt.[4] Fifty-one were chosen, but St Margaret New Fish Street where the Monument now stands[5] in Bridge Ward was one of the minority never to be rebuilt.[6] Variously called St Margaret Bridge Street and St Margaret Fish Street Hill,[7] it received many gifts from the pilgrims who passed it on the way to and from London Bridge.[8] Following the fire it was united to St Magnus-the-Martyr.
en.wikipedia.org/wiki/St_Margaret,_New_Fish_Street
The first church lost to the Great Fire was St. Margaret New Fish Street; it was not rebuilt, the parish being united with St. Magnus and the site given to The Monument, which stands there yet, 202 feet tall and 202 feet to the east of the spot where the fire began.
The church is first mentioned in the last decade of the 12th century and must have been well known to the many pilgrims and others who crossed over the nearby London Bridge. A fish market was set up in the street in the same century while a City Ordinance of the 14th century required lampreys from France to he sold 'from under the walls of the church'. A further Ordinance of 1379 mentions the conduit, 'hard by the church', as one of the two places where fresh fish could be sold. In the Guildhall Library can be seen the Book of St. Margaret, New Fish Street in which are listed an extraordinary collection of saintly relics. Among the relics claimed were portions of the crib of Christ at Bethlehem, Moses's rod with which he divided the Red Sea, and the 'usual' pieces of clothing for early saints of the church.
During the Middle Ages the parish had two rectors of note. In 1461 John Alcock was appointed rector. He stayed until 1471 when he was made Bishop of Rochester, to be followed by Worcester, and in 1486 he succeeded John Morton at Ely when he became the Archbishop of Canterbury. Alcock was twice Chancellor of England, Master of the Rolls, President of Wales and the founder of Jesus College Cambridge. The other was Geoffrey Wren 1512-1527 when during his stay at St. Margaret's he became a Canon of Windsor. He lies buried under the sixth arch of the North aisle of the Royal Chapel of St. George at Windsor.
John Stow in his 'survay' describes the church as being 'a proper church, but monuments hath it none'. From that we assume that he meant it was a building of some size in good repair. In a survey, 'Valor Ecclesiasticus' during the reign of Henry VIII the rectory was valued at £31 11s. 8d. In 1636 the annual income was shown as £150 which is, presumably, the stipend of Thomas Brooks, a Puritan preacher here during the commonwealth. He was ejected at the time of the Restoration of the Monarch in 1660 when Robert Porey, the legal tenant of the rectory became a prebendary and canon residentary of St. Paul's. At which time George Smalwood became rector of St. Margaret's. The church was the first to perish in the Great Fire of 1666 and was not rebuilt. The monument stands on the site today and a City plaque commemorates the church on a nearby office building.
www.stmagnusmartyr.org.uk/history/st-margaret-new-fish-st
St Magnus the Martyr, London Bridge is a Church of England church and parish within the City of London. The church, which is located in Lower Thames Street near The Monument to the Great Fire of London,[1] is part of the Diocese of London and under the pastoral care of the Bishop of London and the Bishop of Fulham.[2] It is a Grade I listed building.[3] The rector uses the title "Cardinal Rector". [4]
St Magnus lies on the original alignment of London Bridge between the City and Southwark. The ancient parish was united with that of St Margaret, New Fish Street, in 1670 and with that of St Michael, Crooked Lane, in 1831.[5] The three united parishes retained separate vestries and churchwardens.[6] Parish clerks continue to be appointed for each of the three parishes.[7]
St Magnus is the guild church of the Worshipful Company of Fishmongers and the Worshipful Company of Plumbers, and the ward church of the Ward of Bridge and Bridge Without. It is also twinned with the Church of the Resurrection in New York City.[8]
Its prominent location and beauty has prompted many mentions in literature.[9] In Oliver Twist Charles Dickens notes how, as Nancy heads for her secret meeting with Mr. Brownlow and Rose Maylie on London Bridge, "the tower of old Saint Saviour's Church, and the spire of Saint Magnus, so long the giant-warders of the ancient bridge, were visible in the gloom". The church's spiritual and architectural importance is celebrated in the poem The Waste Land by T. S. Eliot, who adds in a footnote that "the interior of St. Magnus Martyr is to my mind one of the finest among Wren's interiors".[10] One biographer of Eliot notes that at first he enjoyed St Magnus aesthetically for its "splendour"; later he appreciated its "utility" when he came there as a sinner.
The church is dedicated to St Magnus the Martyr, earl of Orkney, who died on 16 April in or around 1116 (the precise year is unknown).[12] He was executed on the island of Egilsay having been captured during a power struggle with his cousin, a political rival.[13] Magnus had a reputation for piety and gentleness and was canonised in 1135. St. Ronald, the son of Magnus's sister Gunhild Erlendsdotter, became Earl of Orkney in 1136 and in 1137 initiated the construction of St. Magnus Cathedral in Kirkwall.[14] The story of St. Magnus has been retold in the 20th century in the chamber opera The Martyrdom of St Magnus (1976)[15] by Sir Peter Maxwell Davies, based on George Mackay Brown's novel Magnus (1973).
he identity of the St Magnus referred to in the church's dedication was only confirmed by the Bishop of London in 1926.[16] Following this decision a patronal festival service was held on 16 April 1926.[17] In the 13th century the patronage was attributed to one of the several saints by the name of Magnus who share a feast day on 19 August, probably St Magnus of Anagni (bishop and martyr, who was slain in the persecution of the Emperor Decius in the middle of the 3rd century).[18] However, by the early 18th century it was suggested that the church was either "dedicated to the memory of St Magnus or Magnes, who suffer'd under the Emperor Aurelian in 276 [see St Mammes of Caesarea, feast day 17 August], or else to a person of that name, who was the famous Apostle or Bishop of the Orcades."[19] For the next century historians followed the suggestion that the church was dedicated to the Roman saint of Cæsarea.[20] The famous Danish archaeologist Professor Jens Jacob Asmussen Worsaae (1821–85) promoted the attribution to St Magnus of Orkney during his visit to the British Isles in 1846-7, when he was formulating the concept of the 'Viking Age',[21] and a history of London written in 1901 concluded that "the Danes, on their second invasion ... added at least two churches with Danish names, Olaf and Magnus".[22] A guide to the City Churches published in 1917 reverted to the view that St Magnus was dedicated to a martyr of the third century,[23] but the discovery of St Magnus of Orkney's relics in 1919 renewed interest in a Scandinavian patron and this connection was encouraged by the Rector who arrived in 1921
A metropolitan bishop of London attended the Council of Arles in 314, which indicates that there must have been a Christian community in Londinium by this date, and it has been suggested that a large aisled building excavated in 1993 near Tower Hill can be compared with the 4th-century Cathedral of St Tecla in Milan.[25] However, there is no archaeological evidence to suggest that any of the mediaeval churches in the City of London had a Roman foundation.[26] A grant from William I in 1067 to Westminster Abbey, which refers to the stone church of St Magnus near the bridge ("lapidee eccle sci magni prope pontem"), is generally accepted to be 12th century forgery,[27] and it is possible that a charter of confirmation in 1108-16 might also be a later fabrication.[28] Nonetheless, these manuscripts may preserve valid evidence of a date of foundation in the 11th century.
Archaeological evidence suggests that the area of the bridgehead was not occupied from the early 5th century until the early 10th century. Environmental evidence indicates that the area was waste ground during this period, colonised by elder and nettles. Following Alfred's decision to reoccupy the walled area of London in 886, new harbours were established at Queenhithe and Billingsgate. A bridge was in place by the early 11th century, a factor which would have encouraged the occupation of the bridgehead by craftsmen and traders.[30] A lane connecting Botolph's Wharf and Billingsgate to the rebuilt bridge may have developed by the mid-11th century. The waterfront at this time was a hive of activity, with the construction of embankments sloping down from the riverside wall to the river. Thames Street appeared in the second half of the 11th century immediately behind (north of) the old Roman riverside wall and in 1931 a piling from this was discovered during the excavation of the foundations of a nearby building. It now stands at the base of the church tower.[31] St Magnus was built to the south of Thames Street to serve the growing population of the bridgehead area[32] and was certainly in existence by 1128-33.[33]
The small ancient parish[34] extended about 110 yards along the waterfront either side of the old bridge, from 'Stepheneslane' (later Churchehawlane or Church Yard Alley) and 'Oystergate' (later called Water Lane or Gully Hole) on the West side to 'Retheresgate' (a southern extension of Pudding Lane) on the East side, and was centred on the crossroads formed by Fish Street Hill (originally Bridge Street, then New Fish Street) and Thames Street.[35] The mediaeval parish also included Drinkwater's Wharf (named after the owner, Thomas Drinkwater), which was located immediately West of the bridge, and Fish Wharf, which was to the South of the church. The latter was of considerable importance as the fishmongers had their shops on the wharf. The tenement was devised by Andrew Hunte to the Rector and Churchwardens in 1446.[36] The ancient parish was situated in the South East part of Bridge Ward, which had evolved in the 11th century between the embankments to either side of the bridge.[37]
In 1182 the Abbot of Westminster and the Prior of Bermondsey agreed that the advowson of St Magnus should be divided equally between them. Later in the 1180s, on their presentation, the Archdeacon of London inducted his nephew as parson.
Between the late Saxon period and 1209 there was a series of wooden bridges across the Thames, but in that year a stone bridge was completed.[39] The work was overseen by Peter de Colechurch, a priest and head of the Fraternity of the Brethren of London Bridge. The Church had from early times encouraged the building of bridges and this activity was so important it was perceived to be an act of piety - a commitment to God which should be supported by the giving of alms. London’s citizens made gifts of land and money "to God and the Bridge".[40] The Bridge House Estates became part of the City's jurisdiction in 1282.
Until 1831 the bridge was aligned with Fish Street Hill, so the main entrance into the City from the south passed the West door of St Magnus on the north bank of the river.[41] The bridge included a chapel dedicated to St Thomas Becket[42] for the use of pilgrims journeying to Canterbury Cathedral to visit his tomb.[43] The chapel and about two thirds of the bridge were in the parish of St Magnus. After some years of rivalry a dispute arose between the church and the chapel over the offerings given to the chapel by the pilgrims. The matter was resolved by the brethren of the chapel making an annual contribution to St Magnus.[44] At the Reformation the chapel was turned into a house and later a warehouse, the latter being demolished in 1757-58.
The church grew in importance. On 21 November 1234 a grant of land was made to the parson of St Magnus for the enlargement of the church.[45] The London eyre of 1244 recorded that in 1238 "A thief named William of Ewelme of the county of Buckingham fled to the church of St. Magnus the Martyr, London, and there acknowledged the theft and abjured the realm. He had no chattels."[46] Another entry recorded that "The City answers saying that the church of ... St. Magnus the Martyr ... which [is] situated on the king's highway ... ought to belong to the king and be in his gift".[47] The church presumably jutted into the road running to the bridge, as it did in later times.[48] In 1276 it was recorded that "the church of St. Magnus the Martyr is worth £15 yearly and Master Geoffrey de la Wade now holds it by the grant of the prior of Bermundeseie and the abbot of Westminster to whom King Henry conferred the advowson by his charter.
In 1274 "came King Edward and his wife [Eleanor] from the Holy Land and were crowned at Westminster on the Sunday next after the Feast of the Assumption of Our Lady [15 August], being the Feast of Saint Magnus [19 August]; and the Conduit in Chepe ran all the day with red wine and white wine to drink, for all such as wished."[50] Stow records that "in the year 1293, for victory obtained by Edward I against the Scots, every citizen, according to their several trade, made their several show, but especially the fishmongers" whose solemn procession including a knight "representing St Magnus, because it was upon St Magnus' day".
An important religious guild, the Confraternity de Salve Regina, was in existence by 1343, having been founded by the "better sort of the Parish of St Magnus" to sing the anthem 'Salve Regina' every evening.[51] The Guild certificates of 1389 record that the Confraternity of Salve Regina and the guild of St Thomas the Martyr in the chapel on the bridge, whose members belonged to St Magnus parish, had determined to become one, to have the anthem of St Thomas after the Salve Regina and to devote their united resources to restoring and enlarging the church of St Magnus.[52] An Act of Parliament of 1437[53] provided that all incorporated fraternities and companies should register their charters and have their ordinances approved by the civic authorities.[54] Fear of enquiry into their privileges may have led established fraternities to seek a firm foundation for their rights. The letters patent of the fraternity of St Mary and St Thomas the Martyr of Salve Regina in St Magnus dated 26 May 1448 mention that the fraternity had petitioned for a charter on the grounds that the society was not duly founded.
In the mid-14th century the Pope was the Patron of the living and appointed five rectors to the benefice.[56]
Henry Yevele, the master mason whose work included the rebuilding of Westminster Hall and the naves of Westminster Abbey and Canterbury Cathedral, was a parishioner and rebuilt the chapel on London Bridge between 1384 and 1397. He served as a warden of London Bridge and was buried at St Magnus on his death in 1400. His monument was extant in John Stow's time, but was probably destroyed by the fire of 1666.[57]
Yevele, as the King’s Mason, was overseen by Geoffrey Chaucer in his capacity as the Clerk of the King's Works. In The General Prologue of Chaucer's The Canterbury Tales the five guildsmen "were clothed alle in o lyveree Of a solempne and a greet fraternitee"[58] and may be thought of as belonging to the guild in the parish of St Magnus, or one like it.[59] Chaucer's family home was near to the bridge in Thames Street.
n 1417 a dispute arose concerning who should take the place of honour amongst the rectors in the City churches at the Whit Monday procession, a place that had been claimed from time to time by the rectors of St Peter Cornhill, St Magnus the Martyr and St Nicholas Cole Abbey. The Mayor and Aldermen decided that the Rector of St Peter Cornhill should take precedence.[61]
St Magnus Corner at the north end of London Bridge was an important meeting place in mediaeval London, where notices were exhibited, proclamations read out and wrongdoers punished.[62] As it was conveniently close to the River Thames, the church was chosen by the Bishop between the 15th and 17th centuries as a convenient venue for general meetings of the clergy in his diocese.[63] Dr John Young, Bishop of Callipolis (rector of St Magnus 1514-15) pronounced judgement on 16 December 1514 (with the Bishop of London and in the presence of Thomas More, then under-sheriff of London) in the heresy case concerning Richard Hunne.[64]
In pictures from the mid-16th century the old church looks very similar to the present-day St Giles without Cripplegate in the Barbican.[65] According to the martyrologist John Foxe, a woman was imprisoned in the 'cage' on London Bridge in April 1555 and told to "cool herself there" for refusing to pray at St Magnus for the recently deceased Pope Julius III.[66]
Simon Lowe, a Member of Parliament and Master of the Merchant Taylors' Company during the reign of Queen Mary and one of the jurors who acquitted Sir Nicholas Throckmorton in 1554, was a parishioner.[67] He was a mourner at the funeral of Maurice Griffith, Bishop of Rochester from 1554 to 1558 and Rector of St Magnus from 1537 to 1558, who was interred in the church on 30 November 1558 with much solemnity. In accordance with the Catholic church's desire to restore ecclesiastical pageantry in England, the funeral was a splendid affair, ending in a magnificent dinner.
Lowe was included in a return of recusants in the Diocese of Rochester in 1577,[69] but was buried at St Magnus on 6 February 1578.[70] Stow refers to his monument in the church. His eldest son, Timothy (died 1617), was knighted in 1603. His second son, Alderman Sir Thomas Lowe (1550–1623), was Master of the Haberdashers' Company on several occasions, Sheriff of London in 1595/96, Lord Mayor in 1604/05 and a Member of Parliament for London.[71] His youngest son, Blessed John Lowe (1553–1586), having originally been a Protestant minister, converted to Roman Catholicism, studied for the priesthood at Douay and Rome and returned to London as a missionary priest.[72] His absence had already been noted; a list of 1581 of "such persons of the Diocese of London as have any children ... beyond the seas" records "John Low son to Margaret Low of the Bridge, absent without licence four years". Having gained 500 converts to Catholicism between 1583 and 1586, he was arrested whilst walking with his mother near London Bridge, committed to The Clink and executed at Tyburn on 8 October 1586.[73] He was beatified in 1987 as one of the eighty-five martyrs of England and Wales.
Sir William Garrard, Master of the Haberdashers' Company, Alderman, Sheriff of London in 1553/53, Lord Mayor in 1555/56 and a Member of Parliament was born in the parish and buried at St Magnus in 1571.[74] Sir William Romney, merchant, philanthropist, Master of the Haberdashers' Company, Alderman for Bridge Within and Sheriff of London in 1603/04[75] was married at St Magnus in 1582. Ben Jonson is believed to have been married at St Magnus in 1594.[76]
The patronage of St Magnus, having previously been in the Abbots and Convents of Westminster and Bermondsey (who presented alternatively), fell to the Crown on the suppression of the monasteries. In 1553, Queen Mary, by letters patent, granted it to the Bishop of London and his successors.[77]
The church had a series of distinguished rectors in the second half of the 16th and first half of the 17th century, including Myles Coverdale (Rector 1564-66), John Young (Rector 1566-92), Theophilus Aylmer (Rector 1592-1625), (Archdeacon of London and son of John Aylmer), and Cornelius Burges (Rector 1626-41). Coverdale was buried in the chancel of St Bartholomew-by-the-Exchange, but when that church was pulled down in 1840 his remains were removed to St Magnus.[78]
On 5 November 1562 the churchwardens were ordered to break, or cause to be broken, in two parts all the altar stones in the church.[79] Coverdale, an anti-vestiarian, was Rector at the peak of the vestments controversy. In March 1566 Archbishop Parker caused great consternation among many clergy by his edicts prescribing what was to be worn and by his summoning the London clergy to Lambeth to require their compliance. Coverdale excused himself from attending.[80] Stow records that a non-conforming Scot who normally preached at St Magnus twice a day precipitated a fight on Palm Sunday 1566 at Little All Hallows in Thames Street with his preaching against vestments.[81] Coverdale's resignation from St Magnus in summer 1566 may have been associated with these events. Separatist congregations started to emerge after 1566 and the first such, who called themselves 'Puritans' or 'Unspottyd Lambs of the Lord', was discovered close to St Magnus at Plumbers' Hall in Thames Street on 19 June 1567.
St Magnus narrowly escaped destruction in 1633. A later edition of Stow's Survey records that "On the 13th day of February, between eleven and twelve at night, there happened in the house of one Briggs, a Needle-maker near St Magnus Church, at the North end of the Bridge, by the carelessness of a Maid-Servant setting a tub of hot sea-coal ashes under a pair of stairs, a sad and lamentable fire, which consumed all the buildings before eight of the clock the next morning, from the North end of the Bridge to the first vacancy on both sides, containing forty-two houses; water then being very scarce, the Thames being almost frozen over."[83] Susannah Chambers "by her last will & testament bearing date 28th December 1640 gave the sum of Twenty-two shillings and Sixpence Yearly for a Sermon to be preached on the 12th day of February in every Year within the Church of Saint Magnus in commemoration of God's merciful preservation of the said Church of Saint Magnus from Ruin, by the late and terrible Fire on London Bridge. Likewise Annually to the Poor the sum of 17/6."[84] The tradition of a "Fire Sermon" was revived on 12 February 2004, when the first preacher was the Rt Revd and Rt Hon Richard Chartres, Bishop of London.
Parliamentarian rule and the more Protestant ethos of the 1640s led to the removal or destruction of "superstitious" and "idolatrous" images and fittings. Glass painters such as Baptista Sutton, who had previously installed "Laudian innovations", found new employment by repairing and replacing these to meet increasingly strict Protestant standards. In January 1642 Sutton replaced 93 feet of glass at St Magnus and in June 1644 he was called back to take down the "painted imagery glass" and replace it.[86] In June 1641 "rail riots" broke out at a number of churches. This was a time of high tension following the trial and execution of the Earl of Strafford and rumours of army and popish plots were rife. The Protestation Oath, with its pledge to defend the true religion "against all Popery and popish innovation", triggered demands from parishioners for the removal of the rails as popish innovations which the Protestation had bound them to reform. The minister arranged a meeting between those for and against the pulling down of the rails, but was unsuccessful in reaching a compromise and it was feared that they would be demolished by force.[87] However, in 1663 the parish resumed Laudian practice and re-erected rails around its communion table.[88]
Joseph Caryl was incumbent from 1645 until his ejection in 1662. In 1663 he was reportedly living near London Bridge and preaching to an Independent congregation that met at various places in the City.[89]
During the Great Plague of 1665, the City authorities ordered fires to be kept burning night and day, in the hope that the air would be cleansed. Daniel Defoe's semi-fictictional, but highly realistic, work A Journal of the Plague Year records that one of these was "just by St Magnus Church"
Despite its escape in 1633, the church was one of the first buildings to be destroyed in the Great Fire of London in 1666.[91] St Magnus stood less than 300 yards from the bakehouse of Thomas Farriner in Pudding Lane where the fire started. Farriner, a former churchwarden of St Magnus, was buried in the middle aisle of the church on 11 December 1670, perhaps within a temporary structure erected for holding services.[92]
The parish engaged the master mason George Dowdeswell to start the work of rebuilding in 1668. The work was carried forward between 1671 and 1687 under the direction of Sir Christopher Wren, the body of the church being substantially complete by 1676.[93] At a cost of £9,579 19s 10d St Magnus was one of Wren's most expensive churches.[94] The church of St Margaret New Fish Street was not rebuilt after the fire and its parish was united to that of St Magnus.
The chancels of many of Wren’s city churches had chequered marble floors and the chancel of St Magnus is an example,[95] the parish agreeing after some debate to place the communion table on a marble ascent with steps[96] and to commission altar rails of Sussex wrought iron. The nave and aisles are paved with freestone flags. A steeple, closely modelled on one built between 1614 and 1624 by François d'Aguilon and Pieter Huyssens for the church of St Carolus Borromeus in Antwerp, was added between 1703 and 1706.[97] London's skyline was transformed by Wren's tall steeples and that of St Magnus is considered to be one his finest.[98]
The large clock projecting from the tower was a well-known landmark in the city as it hung over the roadway of Old London Bridge.[99] It was presented to the church in 1709 by Sir Charles Duncombe[100] (Alderman for the Ward of Bridge Within and, in 1708/09, Lord Mayor of London). Tradition says "that it was erected in consequence of a vow made by the donor, who, in the earlier part of his life, had once to wait a considerable time in a cart upon London Bridge, without being able to learn the hour, when he made a promise, that if he ever became successful in the world, he would give to that Church a public clock ... that all passengers might see the time of day."[101] The maker was Langley Bradley, a clockmaker in Fenchurch Street, who had worked for Wren on many other projects, including the clock for the new St Paul's Cathedral. The sword rest in the church, designed to hold the Lord Mayor's sword and mace when he attended divine service "in state", dates from 1708.
Duncombe and his benefactions to St Magnus feature prominently in Daniel Defoe's The True-Born Englishman, a biting satire on critics of William III that went through several editions from 1700 (the year in which Duncombe was elected Sheriff).
Shortly before his death in 1711, Duncombe commissioned an organ for the church, the first to have a swell-box, by Abraham Jordan (father and son).[103] The Spectator announced that "Whereas Mr Abraham Jordan, senior and junior, have, with their own hands, joinery excepted, made and erected a very large organ in St Magnus' Church, at the foot of London Bridge, consisting of four sets of keys, one of which is adapted to the art of emitting sounds by swelling notes, which never was in any organ before; this instrument will be publicly opened on Sunday next [14 February 1712], the performance by Mr John Robinson. The above-said Abraham Jordan gives notice to all masters and performers, that he will attend every day next week at the said Church, to accommodate all those gentlemen who shall have a curiosity to hear it".[104]
The organ case, which remains in its original state, is looked upon as one of the finest existing examples of the Grinling Gibbons's school of wood carving.[105] The first organist of St Magnus was John Robinson (1682–1762), who served in that role for fifty years and in addition as organist of Westminster Abbey from 1727. Other organists have included the blind organist George Warne (1792–1868, organist 1820-26 until his appointment to the Temple Church), James Coward (1824–80, organist 1868-80 who was also organist to the Crystal Palace and renowned for his powers of improvisation) and George Frederick Smith FRCO (1856–1918, organist 1880-1918 and Professor of Music at the Guildhall School of Music).[106] The organ has been restored several times - in 1760, 1782, 1804, 1855, 1861, 1879, 1891, 1924, 1949 after wartime damage and 1997 - since it was first built.[107] Sir Peter Maxwell Davies was one of several patrons of the organ appeal in the mid-1990s[108] and John Scott gave an inaugural recital on 20 May 1998 following the completion of that restoration.[109] The instrument has an Historic Organ Certificate and full details are recorded in the National Pipe Organ Register.[110]
The hymn tune "St Magnus", usually sung at Ascensiontide to the text "The head that once was crowned with thorns", was written by Jeremiah Clarke in 1701 and named for the church.
Canaletto drew St Magnus and old London Bridge as they appeared in the late 1740s.[112] Between 1756 and 1762, under the London Bridge Improvement Act of 1756 (c. 40), the Corporation of London demolished the buildings on London Bridge to widen the roadway, ease traffic congestion and improve safety for pedestrians.[113] The churchwardens’ accounts of St Magnus list many payments to those injured on the Bridge and record that in 1752 a man was crushed to death between two carts.[114] After the House of Commons had resolved upon the alteration of London Bridge, the Rev Robert Gibson, Rector of St Magnus, applied to the House for relief; stating that 48l. 6s. 2d. per annum, part of his salary of 170l. per annum, was assessed upon houses on London Bridge; which he should utterly lose by their removal unless a clause in the bill about to be passed should provide a remedy.[115] Accordingly, Sections 18 and 19 of 1756 Act provided that the relevant amounts of tithe and poor rate should be a charge on the Bridge House Estates.[116]
A serious fire broke out on 18 April 1760 in an oil shop at the south east corner of the church, which consumed most of the church roof and did considerable damage to the fabric. The fire burnt warehouses to the south of the church and a number of houses on the northern end of London Bridge.
As part of the bridge improvements, overseen by the architect Sir Robert Taylor, a new pedestrian walkway was built along the eastern side of the bridge. With the other buildings gone St Magnus blocked the new walkway.[117] As a consequence it was necessary in 1762 to 1763 to remove the vestry rooms at the West end of the church and open up the side arches of the tower so that people could pass underneath the tower.[118] The tower’s lower storey thus became an external porch. Internally a lobby was created at the West end under the organ gallery and a screen with fine octagonal glazing inserted. A new Vestry was built to the South of the church.[119] The Act also provided that the land taken from the church for the widening was "to be considered ... as part of the cemetery of the said church ... but if the pavement thereof be broken up on account of the burying of any persons, the same shall be ... made good ... by the churchwardens"
Soldiers were stationed in the Vestry House of St Magnus during the Gordon Riots in June 1780.[121]
By 1782 the noise level from the activities of Billingsgate Fish Market had become unbearable and the large windows on the north side of the church were blocked up leaving only circular windows high up in the wall.[122] At some point between the 1760s and 1814 the present clerestory was constructed with its oval windows and fluted and coffered plasterwork.[123] J. M. W. Turner painted the church in the mid-1790s.[124]
The rector of St Magnus between 1792 and 1808, following the death of Robert Gibson on 28 July 1791,[125] was Thomas Rennell FRS. Rennell was President of Sion College in 1806/07. There is a monument to Thomas Leigh (Rector 1808-48 and President of Sion College 1829/30,[126] at St Peter's Church, Goldhanger in Essex.[127] Richard Hazard (1761–1837) was connected with the church as sexton, parish clerk and ward beadle for nearly 50 years[128] and served as Master of the Parish Clerks' Company in 1831/32.[129]
In 1825 the church was "repaired and beautified at a very considerable expense. During the reparation the east window, which had been closed, was restored, and the interior of the fabric conformed to the state in which it was left by its great architect, Sir Christopher Wren. The magnificent organ ... was taken down and rebuilt by Mr Parsons, and re-opened, with the church, on the 12th February, 1826".[130] Unfortunately, as a contemporary writer records, "On the night of the 31st of July, 1827, [the church's] safety was threatened by the great fire which consumed the adjacent warehouses, and it is perhaps owing to the strenuous and praiseworthy exertions of the firemen, that the structure exists at present. ... divine service was suspended and not resumed until the 20th January 1828. In the interval the church received such tasteful and elegant decorations, that it may now compete with any church in the metropolis.
In 1823 royal assent was given to ‘An Act for the Rebuilding of London Bridge’ and in 1825 John Garratt, Lord Mayor and Alderman of the Ward of Bridge Within, laid the first stone of the new London Bridge.[132] In 1831 Sir John Rennie’s new bridge was opened further upstream and the old bridge demolished. St Magnus ceased to be the gateway to London as it had been for over 600 years. Peter de Colechurch[133] had been buried in the crypt of the chapel on the bridge and his bones were unceremoniously dumped in the River Thames.[134] In 1921 two stones from Old London Bridge were discovered across the road from the church. They now stand in the churchyard.
Wren's church of St Michael Crooked Lane was demolished, the final service on Sunday 20 March 1831 having to be abandoned due to the effects of the building work. The Rector of St Michael preached a sermon the following Sunday at St Magnus lamenting the demolition of his church with its monuments and "the disturbance of the worship of his parishioners on the preceeding Sabbath".[135] The parish of St Michael Crooked Lane was united to that of St Magnus, which itself lost a burial ground in Church Yard Alley to the approach road for the new bridge.[136] However, in substitution it had restored to it the land taken for the widening of the old bridge in 1762 and was also given part of the approach lands to the east of the old bridge.[137] In 1838 the Committee for the London Bridge Approaches reported to Common Council that new burial grounds had been provided for the parishes of St Michael, Crooked Lane and St Magnus, London Bridge.
Depictions of St Magnus after the building of the new bridge, seen behind Fresh Wharf and the new London Bridge Wharf, include paintings by W. Fenoulhet in 1841 and by Charles Ginner in 1913.[139] This prospect was affected in 1924 by the building of Adelaide House to a design by John James Burnet,[140] The Times commenting that "the new ‘architectural Matterhorn’ ... conceals all but the tip of the church spire".[141] There was, however, an excellent view of the church for a few years between the demolition of Adelaide Buildings and the erection of its replacement.[142] Adelaide House is now listed.[143] Regis House, on the site of the abandoned King William Street terminus of the City & South London Railway (subsequently the Northern Line),[144] and the Steam Packet Inn, on the corner of Lower Thames Street and Fish Street Hill,[145] were developed in 1931.
By the early 1960s traffic congestion had become a problem[147] and Lower Thames Street was widened over the next decade[148] to form part of a significant new east-west transport artery (the A3211).[149] The setting of the church was further affected by the construction of a new London Bridge between 1967 and 1973.[150] The New Fresh Wharf warehouse to the east of the church, built in 1939, was demolished in 1973-4 following the collapse of commercial traffic in the Pool of London[151] and, after an archaeological excavation,[152] St Magnus House was constructed on the site in 1978 to a design by R. Seifert & Partners.[153] This development now allows a clear view of the church from the east side.[154] The site to the south east of The Monument (between Fish Street Hill and Pudding Lane), formerly predominantly occupied by fish merchants,[155] was redeveloped as Centurion House and Gartmore (now Providian) House at the time of the closure of old Billingsgate Market in January 1982.[156] A comprehensive redevelopment of Centurion House began in October 2011 with completion planned in 2013.[157] Regis House, to the south west of The Monument, was redeveloped by Land Securities PLC in 1998.[158]
The vista from The Monument south to the River Thames, over the roof of St Magnus, is protected under the City of London Unitary Development Plan,[159] although the South bank of the river is now dominated by The Shard. Since 2004 the City of London Corporation has been exploring ways of enhancing the Riverside Walk to the south of St Magnus.[160] Work on a new staircase to connect London Bridge to the Riverside Walk is due to commence in March 2013.[161] The story of St Magnus's relationship with London Bridge and an interview with the rector featured in the television programme The Bridges That Built London with Dan Cruickshank, first broadcast on BBC Four on 14 June 2012.[162] The City Corporation's 'Fenchurch and Monument Area Enhancement Strategy' of August 2012 recommended ways of reconnecting St Magnus and the riverside to the area north of Lower Thames Street.
A lectureship at St Michael Crooked Lane, which was transferred to St Magnus in 1831, was endowed by the wills of Thomas and Susannah Townsend in 1789 and 1812 respectively.[164] The Revd Henry Robert Huckin, Headmaster of Repton School from 1874 to 1882, was appointed Townsend Lecturer at St Magnus in 1871.[165]
St Magnus narrowly escaped damage from a major fire in Lower Thames Street in October 1849.
During the second half of the 19th century the rectors were Alexander McCaul, DD (1799–1863, Rector 1850-63), who coined the term 'Judaeo Christian' in a letter dated 17 October 1821,[167] and his son Alexander Israel McCaul (1835–1899, curate 1859-63, rector 1863-99). The Revd Alexander McCaul Sr[168] was a Christian missionary to the Polish Jews, who (having declined an offer to become the first Anglican Bishop in Jerusalem)[169] was appointed professor of Hebrew and rabbinical literature at King's College, London in 1841. His daughter, Elizabeth Finn (1825–1921), a noted linguist, founded the Distressed Gentlefolk Aid Association (now known as Elizabeth Finn Care).[170]
In 1890 it was reported that the Bishop of London was to hold an inquiry as to the desirability of uniting the benefices of St George Botolph Lane and St Magnus. The expectation was a fusion of the two livings, the demolition of St George’s and the pensioning of "William Gladstone’s favourite Canon", Malcolm MacColl. Although services ceased there, St George’s was not demolished until 1904. The parish was then merged with St Mary at Hill rather than St Magnus.[171]
The patronage of the living was acquired in the late 19th century by Sir Henry Peek Bt. DL MP, Senior Partner of Peek Brothers & Co of 20 Eastcheap, the country's largest firm of wholesale tea brokers and dealers, and Chairman of the Commercial Union Assurance Co. Peek was a generous philanthropist who was instrumental in saving both Wimbledon Common and Burnham Beeches from development. His grandson, Sir Wilfred Peek Bt. DSO JP, presented a cousin, Richard Peek, as rector in 1904. Peek, an ardent Freemason, held the office of Grand Chaplain of England. The Times recorded that his memorial service in July 1920 "was of a semi-Masonic character, Mr Peek having been a prominent Freemason".[172] In June 1895 Peek had saved the life of a young French girl who jumped overboard from a ferry midway between Dinard and St Malo in Brittany and was awarded the bronze medal of the Royal Humane Society and the Gold Medal 1st Class of the Sociâetâe Nationale de Sauvetage de France.[173]
In November 1898 a memorial service was held at St Magnus for Sir Stuart Knill Bt. (1824–1898), head of the firm of John Knill and Co, wharfingers, and formerly Lord Mayor and Master of the Plumbers' Company.[174] This was the first such service for a Roman Catholic taken in an Anglican church.[175] Sir Stuart's son, Sir John Knill Bt. (1856-1934), also served as Alderman for the Ward of Bridge Within, Lord Mayor and Master of the Plumbers' Company.
Until 1922 the annual Fish Harvest Festival was celebrated at St Magnus.[176] The service moved in 1923 to St Dunstan in the East[177] and then to St Mary at Hill, but St Magnus retained close links with the local fish merchants until the closure of old Billingsgate Market. St Magnus, in the 1950s, was "buried in the stink of Billingsgate fish-market, against which incense was a welcome antidote".
A report in 1920 proposed the demolition of nineteen City churches, including St Magnus.[179] A general outcry from members of the public and parishioners alike prevented the execution of this plan.[180] The members of the City Livery Club passed a resolution that they regarded "with horror and indignation the proposed demolition of 19 City churches" and pledged the Club to do everything in its power to prevent such a catastrophe.[181] T. S. Eliot wrote that the threatened churches gave "to the business quarter of London a beauty which its hideous banks and commercial houses have not quite defaced. ... the least precious redeems some vulgar street ... The loss of these towers, to meet the eye down a grimy lane, and of these empty naves, to receive the solitary visitor at noon from the dust and tumult of Lombard Street, will be irreparable and unforgotten."[182] The London County Council published a report concluding that St Magnus was "one of the most beautiful of all Wren's works" and "certainly one of the churches which should not be demolished without specially good reasons and after very full consideration."[183] Due to the uncertainty about the church's future, the patron decided to defer action to fill the vacancy in the benefice and a curate-in-charge temporarily took responsibility for the parish.[184] However, on 23 April 1921 it was announced that the Revd Henry Joy Fynes-Clinton would be the new Rector. The Times concluded that the appointment, with the Bishop’s approval, meant that the proposed demolition would not be carried out.[185] Fr Fynes-Clinton was inducted on 31 May 1921.[186]
The rectory, built by Robert Smirke in 1833-5, was at 39 King William Street.[187] A decision was taken in 1909 to sell the property, the intention being to purchase a new rectory in the suburbs, but the sale fell through and at the time of the 1910 Land Tax Valuations the building was being let out to a number of tenants. The rectory was sold by the diocese on 30 May 1921 for £8,000 to Ridgways Limited, which owned the adjoining premises.[188] The Vestry House adjoining the south west of the church, replacing the one built in the 1760s, may also have been by Smirke. Part of the burial ground of St Michael Crooked Lane, located between Fish Street Hill and King William Street, survived as an open space until 1987 when it was compulsorily purchased to facilitate the extension of the Docklands Light Railway into the City.[189] The bodies were reburied at Brookwood Cemetery.
The interior of the church was restored by Martin Travers in 1924, in a neo-baroque style,[191] reflecting the Anglo-Catholic character of the congregation[192] following the appointment of Henry Joy Fynes-Clinton as Rector.[193] Fr Fynes, as he was often known, served as Rector of St Magnus from 31 May 1921 until his death on 4 December 1959 and substantially beautified the interior of the church.[194]
Fynes-Clinton held very strong Anglo-Catholic views, and proceeded to make St Magnus as much like a baroque Roman Catholic church as possible. However, "he was such a loveable character with an old-world courtesy which was irresistible, that it was difficult for anyone to be unpleasant to him, however much they might disapprove of his views".[195] He generally said the Roman Mass in Latin; and in personality was "grave, grand, well-connected and holy, with a laconic sense of humour".[196] To a Protestant who had come to see Coverdale's monument he is reported to have said "We have just had a service in the language out of which he translated the Bible".[197] The use of Latin in services was not, however, without grammatical danger. A response from his parishioners of "Ora pro nobis" after "Omnes sancti Angeli et Archangeli" in the Litany of the Saints would elicit a pause and the correction "No, Orate pro nobis."
In 1922 Fynes-Clinton refounded the Fraternity of Our Lady de Salve Regina.[198] The Fraternity's badge[199] is shown in the stained glass window at the east end of the north wall of the church above the reredos of the Lady Chapel altar. He also erected a statue of Our Lady of Walsingham and arranged pilgrimages to the Norfolk shrine, where he was one of the founding Guardians.[200] In 1928 the journal of the Catholic League reported that St Magnus had presented a votive candle to the Shrine at Walsingham "in token of our common Devotion and the mutual sympathy and prayers that are we hope a growing bond between the peaceful country shrine and the church in the heart of the hurrying City, from the Altar of which the Pilgrimages regularly start".[201]
Fynes-Clinton was General Secretary of the Anglican and Eastern Orthodox Churches Union and its successor, the Anglican and Eastern Churches Association, from 1906 to 1920 and served as Secretary to the Archbishop of Canterbury's Eastern Churches Committee from 1920 to around 1924. A Solemn Requiem was celebrated at St Magnus in September 1921 for the late King Peter of the Serbs, Croats and Slovenes.
At the midday service on 1 March 1922, J.A. Kensit, leader of the Protestant Truth Society, got up and protested against the form of worship.[202] The proposed changes to the church in 1924 led to a hearing in the Consistory Court of the Chancellor of the Diocese of London and an appeal to the Court of Arches.[203] Judgement was given by the latter Court in October 1924. The advowson was purchased in 1931, without the knowledge of the Rector and Parochial Church Council, by the evangelical Sir Charles King-Harman.[204] A number of such cases, including the purchase of the advowsons of Clapham and Hampstead Parish Churches by Sir Charles, led to the passage of the Benefices (Purchase of Rights of Patronage) Measure 1933.[205] This allowed the parishioners of St Magnus to purchase the advowson from Sir Charles King-Harman for £1,300 in 1934 and transfer it to the Patronage Board.
St Magnus was one of the churches that held special services before the opening of the second Anglo-Catholic Congress in 1923.[207] Fynes-Clinton[208] was the first incumbent to hold lunchtime services for City workers.[209] Pathé News filmed the Palm Sunday procession at St Magnus in 1935.[210] In The Towers of Trebizond, the novel by Rose Macauley published in 1956, Fr Chantry-Pigg's church is described as being several feet higher than St Mary’s Bourne Street and some inches above even St Magnus the Martyr.[211]
In July 1937 Fr Fynes-Clinton, with two members of his congregation, travelled to Kirkwall to be present at the 800th anniversary celebrations of St Magnus Cathedral, Kirkwall. During their stay they visited Egilsay and were shown the spot where St Magnus had been slain. Later Fr Fynes-Clinton was present at a service held at the roofless church of St Magnus on Egilsay, where he suggested to his host Mr Fryer, the minister of the Cathedral, that the congregations of Kirkwall and London should unite to erect a permanent stone memorial on the traditional site where Earl Magnus had been murdered. In 1938 a cairn was built of local stone on Egilsay. It stands 12 feet high and is 6 feet broad at its base. The memorial was dedicated on 7 September 1938 and a bronze inscription on the monument reads "erected by the Rector and Congregation of St Magnus the Martyr by London Bridge and the Minister and Congregation of St Magnus Cathedral, Kirkwall to commemorate the traditional spot where Earl Magnus was slain, AD circa 1116 and to commemorate the Octocentenary of St Magnus Cathedral 1937"
A bomb which fell on London Bridge in 1940 during the Blitz of World War II blew out all the windows and damaged the plasterwork and the roof of the north aisle.[213] However, the church was designated a Grade I listed building on 4 January 1950[214] and repaired in 1951, being re-opened for worship in June of that year by the Bishop of London, William Wand.[215] The architect was Laurence King.[216] Restoration and redecoration work has subsequently been carried out several times, including after a fire in the early hours of 4 November 1995.[217] Cleaning of the exterior stonework was completed in 2010.
Some minor changes were made to the parish boundary in 1954, including the transfer to St Magnus of an area between Fish Street Hill and Pudding Lane. The site of St Leonard Eastcheap, a church that was not rebuilt after the Great Fire, is therefore now in the parish of St Magnus despite being united to St Edmund the King.
Fr Fynes-Clinton marked the 50th anniversary of his priesthood in May 1952 with High Mass at St Magnus and lunch at Fishmongers' Hall.[218] On 20 September 1956 a solemn Mass was sung in St Magnus to commence the celebration of the 25th anniversary of the restoration of the Holy House at Walsingham in 1931. In the evening of that day a reception was held in the large chamber of Caxton Hall, when between three and four hundred guests assembled.[219]
Fr Fynes-Clinton was succeeded as rector in 1960 by Fr Colin Gill,[220] who remained as incumbent until his death in 1983.[221] Fr Gill was also closely connected with Walsingham and served as a Guardian between 1953 and 1983, including nine years as Master of the College of Guardians.[222] He celebrated the Mass at the first National Pilgrimage in 1959[223] and presided over the Jubilee celebrations to mark the 50th anniversary of the Shrine in 1981, having been present at the Holy House's opening.[224] A number of the congregation of St Stephen's Lewisham moved to St Magnus around 1960, following temporary changes in the form of worship there.
In 1994 the Templeman Commission proposed a radical restructuring of the churches in the City Deanery. St Magnus was identified as one of the 12 churches that would remain as either a parish or an 'active' church.[226] However, the proposals were dropped following a public outcry and the consecration of a new Bishop of London.
The parish priest since 2003 has been Fr Philip Warner, who was previously priest-in-charge of St Mary's Church, Belgrade (Diocese in Europe) and Apokrisiarios for the Archbishop of Canterbury to the Serbian Orthodox Church. Since January 2004 there has been an annual Blessing of the Thames, with the congregations of St Magnus and Southwark Cathedral meeting in the middle of London Bridge.[227] On Sunday 3 July 2011, in anticipation of the feast of the translation of St Thomas Becket (7 July), a procession from St Magnus brought a relic of the saint to the middle of the bridge.[228]
David Pearson specially composed two new pieces, a communion anthem A Mhànais mo rùin (O Magnus of my love) and a hymn to St Magnus Nobilis, humilis, for performance at the church on the feast of St Magnus the Martyr, 16 April 2012.[229] St Magnus's organist, John Eady, has won composition competitions for new choral works at St Paul's Cathedral (a setting of Veni Sancte Spiritus first performed on 27 May 2012) and at Lincoln Cathedral (a setting of the Matin responsory for Advent first performed on 30 November 2013).[230]
In addition to liturgical music of a high standard, St Magnus is the venue for a wide range of musical events. The Clemens non Papa Consort, founded in 2005, performs in collaboration with the production team Concert Bites as the church's resident ensemble.[231] The church is used by The Esterhazy Singers for rehearsals and some concerts.[232] The band Mishaped Pearls performed at the church on 17 December 2011.[233] St Magnus featured in the television programme Jools Holland: London Calling, first broadcast on BBC2 on 9 June 2012.[234] The Platinum Consort made a promotional film at St Magnus for the release of their debut album In the Dark on 2 July 2012.[235]
The Friends of the City Churches had their office in the Vestry House of St Magnus until 2013.
Martin Travers modified the high altar reredos, adding paintings of Moses and Aaron and the Ten Commandments between the existing Corinthian columns and reconstructing the upper storey. Above the reredos Travers added a painted and gilded rood.[237] In the centre of the reredos there is a carved gilded pelican (an early Christian symbol of self-sacrifice) and a roundel with Baroque-style angels. The glazed east window, which can be seen in an early photograph of the church, appears to have been filled in at this time. A new altar with console tables was installed and the communion rails moved outwards to extend the size of the sanctuary. Two old door frames were used to construct side chapels and placed at an angle across the north-east and south-east corners of the church. One, the Lady Chapel, was dedicated to the Rector's parents in 1925 and the other was dedicated to Christ the King. Originally, a baroque aumbry was used for Reservation of the Blessed Sacrament, but later a tabernacle was installed on the Lady Chapel altar and the aumbry was used to house a relic of the True Cross.
The interior was made to look more European by the removal of the old box pews and the installation of new pews with cut-down ends. Two new columns were inserted in the nave to make the lines regular. The Wren-period pulpit by the joiner William Grey[238] was opened up and provided with a soundboard and crucifix. Travers also designed the statue of St Magnus of Orkney, which stands in the south aisle, and the statue of Our Lady of Walsingham.[239]
On the north wall there is a Russian Orthodox icon, painted in 1908. The modern stations of the cross in honey-coloured Japanese oak are the work of Robert Randall and Ashley Sands.[240] One of the windows in the north wall dates from 1671 and came from Plumbers' Hall in Chequer Yard, Bush Lane, which was demolished in 1863 to make way for Cannon Street Railway Station.[241] A fireplace from the Hall was re-erected in the Vestry House. The other windows on the north side are by Alfred Wilkinson and date from 1952 to 1960. These show the arms of the Plumbers’, Fishmongers’ and Coopers’ Companies together with those of William Wand when Bishop of London and Geoffrey Fisher when Archbishop of Canterbury and (as noted above) the badge of the Fraternity of Our Lady de Salve Regina.
The stained glass windows in the south wall, which are by Lawrence Lee and date from 1949 to 1955, represent lost churches associated with the parish: St Magnus and his ruined church of Egilsay, St Margaret of Antioch with her lost church in New Fish Street (where the Monument to the Great Fire now stands), St Michael with his lost church of Crooked Lane (demolished to make way for the present King William Street) and St Thomas Becket with his chapel on Old London Bridge.[242]
The church possesses a fine model of Old London Bridge. One of the tiny figures on the bridge appears out of place in the mediaeval setting, wearing a policeman's uniform. This is a representation of the model-maker, David T. Aggett, who is a Liveryman of the Worshipful Company of Plumbers and was formerly in the police service.[243]
The Mischiefs by Fire Act 1708 and the Fires Prevention (Metropolis) Act 1774 placed a requirement on every parish to keep equipment to fight fires. The church owns two historic fire engines that belonged to the parish of St Michael, Crooked Lane.[244] One of these is in storage at the Museum of London. The whereabouts of the other, which was misappropriated and sold at auction in 2003, is currently unknown.
In 1896 many bodies were disinterred from the crypt and reburied at the St Magnus's plot at Brookwood Cemetery, which remains the church's burial ground.
Prior to the Great Fire of 1666 the old tower had a ring of five bells, a small saints bell and a clock bell.[246] 47 cwt of bell metal was recovered[247] which suggests that the tenor was 13 or 14 cwt. The metal was used to cast three new bells, by William Eldridge of Chertsey in 1672,[248] with a further saints bell cast that year by Hodson.[249] In the absence of a tower, the tenor and saints bell were hung in a free standing timber structure, whilst the others remained unhung.[250]
A new tower was completed in 1704 and it is likely that these bells were transferred to it. However, the tenor became cracked in 1713 and it was decided to replace the bells with a new ring of eight.[251] The new bells, with a tenor of 21 cwt, were cast by Richard Phelps of the Whitechapel Bell Foundry. Between 1714 and 1718 (the exact date of which is unknown), the ring was increased to ten with the addition of two trebles given by two former ringing Societies, the Eastern Youths and the British Scholars.[252] The first peal was rung on 15 February 1724 of Grandsire Caters by the Society of College Youths. The second bell had to be recast in 1748 by Robert Catlin, and the tenor was recast in 1831 by Thomas Mears of Whitechapel,[253] just in time to ring for the opening of the new London Bridge. In 1843, the treble was said to be "worn out" and so was scrapped, together with the saints bell, while a new treble was cast by Thomas Mears.[254] A new clock bell was erected in the spire in 1846, provided by B R & J Moore, who had earlier purchased it from Thomas Mears.[255] This bell can still be seen in the tower from the street.
The 10 bells were removed for safe keeping in 1940 and stored in the churchyard. They were taken to Whitechapel Bell Foundry in 1951 whereupon it was discovered that four of them were cracked. After a long period of indecision, fuelled by lack of funds and interest, the bells were finally sold for scrap in 1976. The metal was used to cast many of the Bells of Congress that were then hung in the Old Post Office Tower in Washington, D.C.
A fund was set up on 19 September 2005, led by Dickon Love, a member of the Ancient Society of College Youths, with a view to installing a new ring of 12 bells in the tower in a new frame. This was the first of three new rings of bells he has installed in the City of London (the others being at St Dunstan-in-the-West and St James Garlickhythe). The money was raised and the bells were cast during 2008/9 by the Whitechapel Bell Foundry. The tenor weighed 26cwt 3qtr 9 lbs (1360 kg) and the new bells were designed to be in the same key as the former ring of ten. They were consecrated by the Bishop of London on 3 March 2009 in the presence of the Lord Mayor[256] and the ringing dedicated on 26 October 2009 by the Archdeacon of London.[257] The bells are named (in order smallest to largest) Michael, Margaret, Thomas of Canterbury, Mary, Cedd, Edward the Confessor, Dunstan, John the Baptist, Erkenwald, Paul, Mellitus and Magnus.[258] The bells project is recorded by an inscription in the vestibule of the church.
The first peal on the twelve was rung on 29 November 2009 of Cambridge Surprise Maximus.[260] Notable other recent peals include a peal of Stedman Cinques on 16 April 2011 to mark the 400th anniversary of the granting of a Royal Charter to the Plumbers' Company,[261] a peal of Cambridge Surprise Royal on 28 June 2011 when the Fishmongers' Company gave a dinner for Prince Philip, Duke of Edinburgh at their hall on the occasion of his 90th birthday[262] and a peal of Avon Delight Maximus on 24 July 2011 in solidarity with the people of Norway following the tragic massacre on Utoeya Island and in Oslo.[263] On the latter occasion the flag of the Orkney Islands was flown at half mast. In 2012 peals were rung during the Thames Diamond Jubilee Pageant on 3 June and during each of the three Olympic/Paralympic marathons, on 5 and 12 August and 9 September.
The BBC television programme, Still Ringing After All These Years: A Short History of Bells, broadcast on 14 December 2011, included an interview at St Magnus with the Tower Keeper, Dickon Love,[264] who was captain of the band that rang the "Royal Jubilee Bells" during the Thames Diamond Jubilee Pageant on 3 June 2012 to celebrate the Diamond Jubilee of Queen Elizabeth II.[265] Prior to this, he taught John Barrowman to handle a bell at St Magnus for the BBC coverage.
The bells are currently rung every Sunday around 12:15 (following the service) by the Guild of St Magnus.
Every other June, newly elected wardens of the Fishmongers' Company, accompanied by the Court, proceed on foot from Fishmongers' Hall[267] to St Magnus for an election service.[268] St Magnus is also the Guild Church of The Plumbers' Company. Two former rectors have served as master of the company,[269] which holds all its services at the church.[270] On 12 April 2011 a service was held to commemorate the 400th anniversary of the granting of the company's Royal Charter at which the Bishop of London, the Rt Revd and Rt Hon Richard Chartres KCVO, gave the sermon and blessed the original Royal Charter. For many years the Cloker Service was held at St Magnus, attended by the Coopers' Company and Grocers' Company, at which the clerk of the Coopers' Company read the will of Henry Cloker dated 10 March 1573.[271]
St Magnus is also the ward church for the Ward of Bridge and Bridge Without, which elects one of the city's aldermen. Between 1550 and 1978 there were separate aldermen for Bridge Within and Bridge Without, the former ward being north of the river and the latter representing the City's area of control in Southwark. The Bridge Ward Club was founded in 1930 to "promote social activities and discussion of topics of local and general interest and also to exchange Ward and parochial information" and holds its annual carol service at St Magnus.
Another Di 3 in the intermediate design which was applied to only 5 locomotives of this class. Analog photo.
656 cc
3 in-line
EMWalhalla 2024
"Elk Merk Waardig"
Louwman's Toyota World
Raamdonksveer
Nederland - Netherlands
May 2024
{ + 3 in comments }
" Un'arte difficile: saper pensare ed essere spensierati. "
[ Sergio Ricossa, Scrivi che ti passa, 1999 ]
28.04.2012, Berlin
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Model: Me
Post Production: Me
Photographer: Andrea Tartaglini
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Nikon D700 + Nikkor 14-24mm f/2.8
© TUTTI I DIRITTI RISERVATI © Tutto il materiale nella mia galleria NON PUO' essere riprodotto, copiato, modificato, pubblicato, trasmesso e inserito da nessuna parte senza la mia autorizzazione scritta. © ALL RIGHT RESERVED © All material in my gallery CAN NOT be reproduced, copied, edited, published, transmitted or uploaded in any way without my permission di: "Samantha Carrirolo"
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Lothian Country's 180 SN13 BEY, a Voith/ Volvo B7RLE Wright Eclipse Urban 2, on service 275 to Bathgate via Uphall Station, Pumpherston, Houstoun Industrial Estate, Ladywell, St John's Hospital, Howden, Livingston the Centre, Livingston Village, Seafield, Blackburn and the Pyramids Vaccination Centre.
As of the date this was uploaded, Monday the 20th of June 2022, the 275 has since been withdrawn and was withdrawn on Sunday the 5th of June 2022. The new service 276 acts like a partial replacement for the 275 which has been rerouted to serve the following areas: Pumpherston and Ladywell, Ash Grove in Blackburn and some of the Wester Inch estate in Bathgate.
180 was new to Lothian Buses in early to mid 2013 along with 176 - 179 and 181 - 190.
2016 seen 190 get repainted and transferred to East Coast Buses with the fleet number being altered with a 10××× prefix added making 190 become 10190.
In 2017, 186 - 189, with 190 returning back to Lothain Buses, were all painted into Skylink livery for the launch of service Skylink200, 176 - 185 remained doing City work. 186 - 190 were subsequently repainted into Lothian Buses livery later on in the year once the Gemini 2 B5LH's entered service and the service Skylink200 was upgraded to double decker capacity.
In March 2021 186 and 187 were transferred to Lothian Country, in April 2021 188 and 190 were transferred to Lothian Country then finally 189 in May 2021.
in November 2019 176 - 185 were transferred to Lothian Country for use on Lothian Country's (new at the time) service X38 between Linlithgow and Edinburgh, 177 - 180 and 182 were branded for service X38 (176 never received the branding but had Lothian Country logos, 181 was never branded for service X38 since it suffered an engine fire and was off service for 2 years)
In September 2020 176 - 180 and 182 - 185 returned to service and were all debranded from service X38 ( this was both a result of the Coronavirus lockdown with all services ran with double decker buses loaned by Lothian Buses so Lothian Country's buses could get fitted with driver protection screens and that service X38 was withdrawn due to low customer usage pre-Covid-19).
In November 2021 181 re-entered service after its engine fire and is now wearing the new shared livery between Lothian Country and East Coast Buses.
As of the date this was uploaded (04/06/2022) Lothian Country have 20 Eclipse 2's in their fleet with 2 currently being used as trainers (171 and 172) 3 in reserve, 2 at Lothian Buses Seafield works (174 and 175) and 1 at Longstone (173). East Coast Buses 10195 - 10199 are currently in reserve at Marine. There are 15 Eclipses that operate day to day service (being 176 - 190). All together Lothian Buses has 29 Eclipse 2's across their fleets including 4 training buses (TB1 - TB4), 20 Lothian Country Buses and 5 East Coast Buses.
This is a list of all Eclipse 2's across the Lothian Buses fleets including liveries and depots:
Fleet no. - Reg - Livery - Depot - Company
TB1/ 167 - SN58 BYU - ST - LS - LB
TB2/ 168 - SN58 BYV - SW - LS - LB
TB3/ 169 - SN58 BYW - FoTF - LS - LB
TB4/ 170 - SN58 BYX - FoTF - LS - LB
171 - SN60 EOD - SW - LV - LCB
172 - SN60 EOE - SW - LV - LCB
173 - SN60 EOF - SW - MA - LCB
174 - SN60 EOG - SW - MA - LCB
175 - LB60 BUS - FoTF - MA - LCB
176 - SN13 BDZ - LC - LV - LCB
177 - SN13 BEJ - LC - LV - LCB
178 - SN13 BEO - LC - LV - LCB
179 - SN13 BEU - LC - LV - LCB
180 - SN13 BEY - LC - LV - LCB
181 - SN13 BFA - LC - LV - LCB
182 - SN13 BFE - LC - LV - LCB
183 - SN13 BFF - LC - LV - LCB
184 - SN13 BFJ - LC - LV - LCB
185 - SN13 BFK - LC - LV - LCB
186 - SN13 BFL - FoTF - LV - LCB
187 - SN13 BFM - FoTF - LV - LCB
188 - SN13 BFO - FoTF - LV - LCB
189 - SN13 BFP - FoTF - LV - LCB
190 - SN13 BFV - FoTF - LV - LCB
10195 - SN62 BNY - ECB - MA - ECB
10196 - SN62 BPV - ECB - MA - ECB
10197 - SN62 BTF - ECB - MA - ECB
10198 - SN62 BUF - ECB - MA - ECB
10199 - LB62 BUS - ECB - MA - ECB
Codes:
Liveries - ST = Horizontal Stripes, SW = Swoops, FoTF = Fleet of The Future, LC = Lothian Country, ECB = East Coast Buses
Depots - CE = Central, MA = Marine, LS = Longstone, LV = Livingston, MU = Musselburgh
Companies - LB = Lothian Buses, LCB = Lothian Country Buses, ECB = East Coast Buses
Disclaimer - the information I have provided about the depots and the liveries are correct from Monday 20th June 2022 (the date of upload), I won't be editing this specific description if there are any changes. I will only update this list (if there are any changes) if I post another photo of a Eclipse 2 which I will post the most up to date information on there!
This photo was taken on Wednesday the 9th of March 2022 at Uphall, Stankards Road.
V Disclaimer V
Do not use any of my photos for any purposes, e.g. editing or just reposting, without my full consent, thank you! 👍
Everyone, take care and stay safe out there! 😊
Pequeño homenaje al Carnaval de Venecia.
A little Tribute to the Venetian Carnival.
Mejor en negro/Better on black: Pulsa/Press "L"
My son pointed out these three trees near a pond. Believe it or not this has no filter. The way the sun was hitting the trees made them stand out like this!
The Asian black bear (Ursus thibetanus), also known as the Asiatic black bear, moon bear and white-chested bear, is a medium-sized bear species native to Asia that is largely adapted to an arboreal lifestyle. It lives in the Himalayas, southeastern Iran, the northern parts of the Indian subcontinent, the Korean Peninsula, China, the Russian Far East, the islands of Honshū and Shikoku in Japan, and Taiwan. It is listed as vulnerable on the IUCN Red List, and is threatened by deforestation and poaching for its body parts, which are used in traditional medicine.
Characteristics
The white V-shaped chest mark of an Asian black bear
The Asian black bear has black fur, a light brown muzzle, and a distinct whitish or creamy patch on the chest, which is sometimes V-shaped. Its ears are bell shaped, proportionately longer than those of other bears, and stick out sideways from the head. Its tail is short, around 11 cm (4.3 in) long. Adults measure 70–100 cm (28–39 in) at the shoulder, and 120–190 cm (47–75 in) in length. Adult males weigh 60–200 kg (130–440 lb) with an average weight of about 135 kg (298 lb). Adult females weigh 40–125 kg (88–276 lb), and large ones up to 140 kg (310 lb).
Asian black bears are similar in general build to brown bears (Ursus arctos), but are lighter and smaller. The lips and nose are larger and more mobile than those of brown bears. The skulls of Asian black bears are relatively small, but massive, particularly in the lower jaw. Adult males have skulls measuring 311.7 to 328 mm (12.27 to 12.91 in) in length and 199.5–228 mm (7.85–8.98 in) in width, while female skulls are 291.6–315 mm (11.48–12.40 in) long and 163–173 mm (6.4–6.8 in) wide. Compared to other bears of the genus Ursus, the projections of the skull are weakly developed; the sagittal crest is low and short, even in old specimens, and does not exceed more than 19–20% of the total length of the skull, unlike in brown bears, which have sagittal crests comprising up to 41% of the skull's length.
Although mostly herbivorous, the jaw structure of Asian black bears is not as specialized for plant eating as that of giant pandas: Asian black bears have much narrower zygomatic arches, and the weight ratio of the two pterygoid muscles is also much smaller in Asian black bears. The lateral slips of the temporal muscles are thicker and stronger in Asian black bears.
In contrast to polar bears, Asian black bears have powerful upper bodies for climbing trees, and relatively weak hind legs which are shorter than those in brown bears and American black bears. An Asian black bear with broken hind legs can still climb effectively. They are the most bipedal of all bears, and have been known to walk upright for over a quarter of a mile. The heel pads on the forefeet are larger than those of most other bear species. Their claws, which are primarily used for climbing and digging, are slightly longer on the fore foot (30–45 mm) than the back (18–36 mm), and are larger and more hooked than those of the American black bear.
On average, adult Asian black bears are slightly smaller than American black bears, though large males can exceed the size of several other bear species.
The famed British sportsman known as the "Old Shekarry" wrote of how an Asian black bear he shot in India probably weighed no less than 363 kg (800 lb) based on how many people it took to lift its body. The largest Asian black bear on record allegedly weighed 200 kg (440 lb). Zoo-kept specimens can weigh up to 225 kg (496 lb). Although their senses are more acute than those of brown bears, their eyesight is poor, and their hearing range is moderate, the upper limit being 30 kHz.
Taxonomy
Ancestral and sister taxa
Biologically and morphologically, Asian black bears represent the beginning of the arboreal specializations attained by sloth bears and sun bears. Asian black bears have karyotypes nearly identical to those of the five other ursine bears, and, as is typical in the genus, they have 74 chromosomes. From an evolutionary perspective, Asian black bears are the least changed of the Old World bears, with certain scientists arguing that it is likely that all other lineages of ursine bear stem from this species. Scientists have proposed that Asian black bears are either a surviving, albeit modified, form of Ursus etruscus, specifically the early, small variety of the Middle Villafranchian (Upper Pliocene to Lower Pleistocene) or a larger form of Ursus minimus, an extinct species that arose 4,000,000 years ago. With the exception of the age of the bones, it is often difficult to distinguish the remains of Ursus minimus with those of modern Asian black bears.
Asian black bears are close relatives to American black bears, with which they share a European common ancestor; the two species are thought to have diverged 3,000,000 years ago, though genetic evidence is inconclusive. Both the American and Asian black species are considered sister taxa and are more closely related to each other than to the other species of bear. The earliest known specimens of Asian black bears are known from the Early Pliocene of Moldova. The earliest American black bear fossils, which were located in Port Kennedy, Pennsylvania, greatly resemble the Asian black species. The first mtDNA study undertaken on Asian black bears suggested that the species arose after the American black bears, while a second study could not statistically resolve the branching order of sloth bears and the two black species, suggesting that these three species underwent a rapid radiation event. A third study suggested that American black bears and Asian black bears diverged as sister taxa after the sloth bear lineage and before the sun bear lineage. Further investigations on the entire mitochondrial cytochrome b sequence indicate that the divergence of continental Asian and Japanese black bear populations might have occurred when bears crossed the land bridge between the Korean peninsula and Japan 500,000 years ago, which is consistent with paleontological evidence.
Subspecies
Asian black bear subspecies
Subspecies nameCommon nameDistributionDescription
Ursus thibetanus formosanus R. Swinhoe, 1864
Formosan black bearTaiwanThis subspecies lacks the thick neck fur of other subspecies.
Ursus thibetanus gedrosianus Blanford, 1877
Balochistan black bearsouthern BalochistanA small subspecies with relatively short, coarse hair, often reddish-brown rather than black.
Ursus thibetanus japonicus Schlegel, 1857
Japanese black bearHonshū and Shikoku. Extinct on Kyushu.A small subspecies weighing 60–120 kg (130–260 lb) for the adult male and 40–100 kg (88–220 lb) for the adult female. The average body length is 1.1–1.4 m (3 ft 7 in – 4 ft 7 in). It lacks the thick neck fur of other subspecies, and has a darker snout.
Ursus thibetanus laniger Pocock, 1932
Himalayan black bearthe HimalayasDistinguished from U. t. thibetanus by its longer, thicker fur and smaller, whiter chest mark. During the summer, Himalayan black bears occur in warmer areas in Nepal, China, Siberia, and Tibet at elevations of 3,000–3,600 m (9,800–11,800 ft). For winter, they descend as low as 1,500 m (4,900 ft). On average, they measure 1.4–1.6 m (4 ft 7 in – 5 ft 3 in) from nose to tail and weigh from 90–120 kg (200–260 lb), though they may weigh as much as 181 kg (399 lb) in the fall when they are fattening up for hibernation.
Ursus thibetanus mupinensis Heude, 1901
indochinese black bearIndochinalight-colored, similar to U. t. laniger
Ursus thibetanus thibetanus Cuvier, 1823
Tibetan black bearAssam, Nepal, Myanmar, Mergui, Thailand and AnnamDistinguished from U. t. laniger by its short, thin coat with little to no underwool.
Ursus thibetanus ussuricus Heude, 1901
Ussuri black bearsouthern Siberia, northeastern China and the Korean peninsulathe largest subspecies
Until the Late Pleistocene, two further subspecies ranged across Europe and West Asia. These are U. t. mediterraneus from Western Europe and the Caucasus and U. t. permjak from Eastern Europe, particularly the Ural Mountains.
Hybrids
Asian black bears are reproductively compatible with several other bear species, and have on occasion produced hybrid offspring. According to Jack Hanna's Monkeys on the Interstate, a bear captured in Sanford, Florida, was thought to have been the offspring of an escaped female Asian black bear and a male American black bear, and Scherren's Some notes on hybrid bears published in 1907 mentioned a successful mating between an Asian black bear and a sloth bear. In 1975, within Venezuela's "Las Delicias" Zoo, a female Asian black bear shared its enclosure with a male spectacled bear, and produced several hybrid descendants. In 2005, a possible Asian black bear–sun bear hybrid cub was captured in the Mekong River watershed of eastern Cambodia. An Asian black bear/brown bear hybrid, taken from a bile farm, is housed at the Animals Asia Foundation's China Moon Bear Rescue as of 2010.
Distribution and habitat
Fossil record indicate that the Asian black bear once ranged as far west as Western Europe, though it now occurs very patchily throughout its former range, which is limited to Asia. Today, it occurs from southeastern Iran eastward through Afghanistan and Pakistan, across the foothills of the Himalayas in India and Myanmar to mainland Southeast Asia, except Malaysia. Its range in northeastern and southern China is patchy, and it is absent in much of east-central China. Other population clusters exist in the southern Russian Far East and in North Korea. A small remnant population survives in South Korea. It also occurs on the Japanese islands of Honshu and Shikoku, as well as on Taiwan and the Chinese island of Hainan.
It typically inhabits deciduous forests, mixed forests and thornbrush forests. In the summer, it usually inhabits altitudes of around 3,500 m (11,480 ft) in the Himalayas but rarely above 3,700 m (12,000 ft). In winter, it descends to altitudes below 1,500 m (4,920 ft). In Japan, it also occurs at sea level.
There is no definitive estimate as to the number of Asian black bears: Japan posed estimates of 8–14,000 bears living on Honshū, though the reliability of this is now doubted. Although their reliability is unclear, rangewide estimates of 5–6,000 bears have been presented by Russian biologists. In 2012, Japanese Ministry of the Environment estimated the population at 15–20,000. Rough density estimates without corroborating methodology or data have been made in India and Pakistan, resulting in the estimates of 7–9,000 in India and 1,000 in Pakistan. Unsubstantiated estimates from China give varying estimates between 15 and 46,000, with a government estimate of 28,000.
Bangladesh
The Wildlife Trust of Bangladesh conducted an on-field survey of bears in Bangladesh from 2008 to 2010 that included Asian black bears. The survey was done in 87 different places, mostly in the north-central, northeastern and southeastern areas of Bangladesh that had historical presence of bears. The survey result says that most of the areas still has some isolated small bear populations, mainly the Asian black bears. According to the survey, the most evidence found relating to bears were of Asian black bears that included nests, footprints, local sightings, etc. There are many reports on the presence of Asian black bears in the central, north-central, northeastern and southeastern parts of Bangladesh.
Although Asian black bears still occur in different parts of Bangladesh, mainly in the Chittagong Hill Tracts, the population is very small. Conservationists fear that the species will soon be extinct in the country if necessary steps to protect it are not taken in the near future.
China
Three subspecies of the Asian black bear occur in China: the Tibetan subspecies (U. thibetanus thibetanus), the Indochinese subspecies (U. thibetanus mupinensis), and the northeastern subspecies (U. thibetanus ussuricus), which is the only subspecies of bear in northeastern China. Asian black bears are mainly distributed in the conifer forests in the cold and temperate zones of northeast China, the main areas being Chang Bai, Zhang Guangcai, Lao Ye, and the Lesser Xingan Mountains. Within Liaoning province, there are about 100 Asian black bears, which only inhabit the five counties of Xin Bin, Huan Ren, Ben Xi, Kuan Dian, and Fen Cheng. Within Jilin province, Asian black bears occur mainly in the counties of Hunchun, Dun Hua, Wangqing, An Tu, Chang Bai, Fu Song, Jiao He, Hua Dian, Pan Shi, and Shu Lan. In Heilongjiang province, Asian black bears occur in the counties of Ning An, BaYan, Wu Chang, Tong He, Bao Qing, Fu Yuan, Yi Chun, Tao Shan, Lan Xi, Tie Li, Sun Wu, Ai Hui, De Du, Bei An, and Nen Jiang. This population has a northern boundary of about 50° N and the southern boundary in Feng Cheng is about 40°30" N.
Korea
In Korea, most of the Asian black bears live in the broad-leaved forest of the alpine region, more than 1,500 meters north of Jirisan. Korean National Park Service announced on April 15, 2018, that eight mother bears gave birth to 11 cubs. Six mother bears living in the wild gave birth to eight cubs. Two mothers that were being taken care by the nature adaptation training center in Gurye, South Jeolla Province gave birth to three cubs. Now, there are 56 Asian black bears living in the wild of Jirisan. If the Korea National Park Service releases three cubs born in natural adaptation training centers at September this year, the number of Asian black bears living in the wild will increase to 59. As a result, the restoration of the target of 50 Asian black bears, or the minimum remaining population, will be achieved two years earlier. It was a goal by 2020. Their next goal is to expand and improve the habitat and to increase the genetic diversity of the Asian black bears in Mt. Jiri.
Siberia
In Siberia, the Asian black bear's northern range runs from Innokenti Bay on the coast of the Sea of Japan southwest to the elevated areas of Sikhote Alin crossing it at the sources of the Samarga River. At this point, the boundary directs itself to the north, through the middle course of the Khor, Anyui and Khungari rivers, and comes to the shore of the Amur, crossing it at the level of the mouth of the Gorin River. Along the Amur river, the species' presence has been noted as far as 51° N. Lat. From there, the territorial boundary runs southwest of the river's left bank, passing through the northern part of Lake Bolon and the juncture point of the Kur and Tunguska. Asian black bears are encountered in the Urmi's lower course. Within the Ussuri krai, the species is restricted to broad-leaved Manchurian-type forests.
Taiwan
In Taiwan, the endemic subspecies of Asiatic Black Bear, the Formosan black bear (Ursus thibetanus formosanus), chiefly is confined to the mountain ranges in the central regions of the island. It can be found along the Central and Snow mountain ranges, with populations in the latter being more common. The largest population of bears seem to be Lala mountain in Chatienshan Reserve, the (Snow) Mountain area in Sheipa National Park, and Taroko National Park. These populations' individuals and numbers can be found south to Tawushan Reserve through Yushan National Park. Typically they are found in rugged areas at elevations of 1,000–3,500 metres (3,300–11,500 ft). The estimated number of individuals in these regions number some 200 to 600 bears.
Behavior and ecology
Asian black bears are diurnal, though they become nocturnal near human habitations. They will walk in a procession of largest to smallest. They are good climbers of rocks and trees, and will climb to feed, rest, sun, elude enemies and hibernate. Some older bears may become too heavy to climb. Half of their life is spent in trees and they are one of the largest arboreal mammals. In the Ussuri territory in the Russian Far East, Asian black bears can spend up to 15% of their time in trees. Asian black bears break branches and twigs to place under themselves when feeding on trees, thus causing many trees in their home ranges to have nest-like structures on their tops. Asian black bears will rest for short periods in nests on trees standing fifteen feet or higher.
Asian black bears do not hibernate over most of their range. They may hibernate in their colder, northern ranges, though some bears will simply move to lower elevations. Nearly all pregnant sows hibernate. Asian black bears prepare their dens for hibernation in mid-October, and will sleep from November until March. Their dens can either be dug-out hollow trees (60 feet above ground), caves or holes in the ground, hollow logs, or steep, mountainous and sunny slopes. They may also den in abandoned brown bear dens. Asian black bears tend to den at lower elevations and on less steep slopes than brown bears. Female Asian black bears emerge from dens later than do males, and female Asian black bears with cubs emerge later than barren females. Asian black bears tend to be less mobile than brown bears. With sufficient food, Asian black bears can remain in an area of roughly 1–2 km2 (0.39–0.77 sq mi), and sometimes even as little as 0.5–1 km2 (0.19–0.39 sq mi).
Asian black bears have a wide range of vocalizations, including grunts, whines, roars, slurping sounds (sometimes made when feeding) and "an appalling row" when wounded, alarmed or angry. They emit loud hisses when issuing warnings or threats, and scream when fighting. When approaching other bears, they produce "tut tut" sounds, thought to be produced by bears snapping their tongue against the roof of their mouth. When courting, they emit clucking sounds.
Reproduction and life cycle
Within Sikhote-Alin, the breeding season of Asian black bears occurs earlier than in brown bears, starting from mid-June to mid-August. Birth also occurs earlier, in mid-January. By October, the uterine horns of pregnant females grow to 15–22 mm (0.59–0.87 in). By late December, the embryos weigh 75 grams. Sows generally have their first litter at the age of three years. Pregnant females generally make up 14% of populations. Similar to brown bears, Asian black bears have delayed implantation. Sows usually give birth in caves or hollow trees in winter or early spring after a gestation period of 200–240 days. Cubs weigh 13 ounces at birth, and will begin walking at four days of age, and open their eyes three days later. The skulls of newborn Asian black bear cubs bear great resemblance to those of adult sun bears. Litters can consist of 1–4 cubs, with 2 being the average. Cubs have a slow growth rate, reaching only 2.5 kg by May. Asian black bear cubs will nurse for 104–130 weeks, and become independent at 24–36 months. There is usually a 2–3 year interval period before females produce subsequent litters. The average lifespan in the wild is 25 years, while the oldest Asian black bear in captivity died at the age of 44
Feeding
Asian black bears are omnivorous, and will feed on insects, beetle larvae, invertebrates, termites, grubs, carrion, bees, eggs, garbage, mushrooms, grasses, bark, roots, tubers, fruits, nuts, seeds, honey, herbs, acorns, cherries, dogwood, and grain. Although herbivorous to a greater degree than brown bears, and more carnivorous than American black bears, Asian black bears are not as specialized in their diet as giant pandas are: while giant pandas depend on a constant supply of low calorie, yet abundant foodstuffs, Asian black bears are more opportunistic and have opted for a nutritional boom-or-bust economy. They thus gorge themselves on a variety of seasonal high calorie foods, storing the excess calories as fat, and then hibernate during times of scarcity. Asian black bears will eat pine nuts and acorns of the previous year in the April–May period. In times of scarcity, they enter river valleys to gain access to hazelnuts and insect larvae in rotting logs. From mid-May through late June, they will supplement their diet with green vegetation and fruit. Through July to September, they will climb trees to eat bird cherries, pine cones, vines and grapes. On rare occasions they will eat dead fish during the spawning season, though this constitutes a much lesser portion of their diet than in brown bears. In the 1970s, Asian black bears were reported to kill and eat Hanuman langurs in Nepal. They appear to be more carnivorous than most other bears, including American black bears, and will kill ungulates with some regularity, including domestic livestock. Wild ungulate prey can include muntjacs, serow, takin, malayan tapir wild boar and adult water buffaloes, which they kill by breaking their necks.
Interspecific predatory relationships
The Asian black bear's range overlaps with that of the sloth bear in central and southern India, the sun bear in Southeast Asia and the brown bear in the southern part of the Russian Far East.
Asian black bears seem to intimidate Himalayan brown bears in direct encounters. They eat the fruit dropped by Asian black bears from trees, as they themselves are too large and cumbersome to climb.
Asian black bears are occasionally attacked by tigers and brown bears. Leopards are known to prey on bear cubs younger than two years old. Packs of wolves and Eurasian lynxes are potential predators of bear cubs as well. Asian black bears usually dominate Amur leopards in physical confrontations in heavily vegetated areas, while leopards are uppermost in open areas, though the outcome of such encounters is largely dependent on the size of the individual animals.
Ussuri brown bears may attack Asian black bears.
Tigers occasionally attack and consume Asian black bears. Russian hunters found their remains in tiger scats, and Asian black bear carcasses showing evidence of tiger predation. To escape tigers, Asian black bears rush up a tree and wait for the tiger to leave, though some tigers will pretend to leave, and wait for the bear to descend. Tigers prey foremost on young bears. Some are very tenacious when attacked: Jim Corbett observed a fight between a tiger and the largest Asian black bear he had ever seen. The bear managed to chase off the tiger, despite having half its nose and scalp torn off. He twice saw Asian black bears carry off tiger kills when the latter was absent. Asian black bears are usually safe from tiger attacks once they reach five years of age. One fatal attack of a tiger on a juvenile Asian black bear has been recorded in Jigme Dorji National Park. One Siberian tiger was reported to have lured an Asian black bear by imitating its mating call. However, Asian black bears are probably less vulnerable to tiger attacks than brown bears, due to their habit of living in hollows or in close set rocks.
Legal status
The Asian black bear is listed as a protected animal in China's National Protection Wildlife Law, which stipulates that anyone hunting or catching bears without permits will be subject to severe punishment.
Although the Asian black bear is protected in India, due to being listed as vulnerable in the Red Data Book in Appendix I of CITES in India and in Schedule I of the Indian Wildlife (Protection) Act and its 1991 amendment, it has been difficult to prosecute those accused of poaching Asian black bears due to lack of witnesses and lack of Wildlife Forensic Labs to detect the originality of confiscated animal parts or products. Moreover, due to India's wide-stretching boundaries with other nations such as Pakistan, Tibet, China, Nepal, Bhutan, Bangladesh and Myanmar, it is difficult to police such borders, which are often in mountainous terrain.
Five Asian black bear populations, occurring in Kyushu, Shikoku, West-Chugoku, East-Chugoku and Kii areas, were listed as endangered by the Environmental Agency in the Japanese Red Data Book in 1991. Small isolated populations in the Tanzawa and Shimokita areas of mainland Honshū were listed as endangered in 1995. Beyond recognizing these populations as endangered, there is still a lack of efficient conservation methods for Japanese black bears.
Asian black bears occur as an infrequent species in the Red Data Book of Russia, thus falling under special protection and hunting is prohibited. There is currently a strong movement to legalize the hunting of Russian black bears, which is supported by most of the local scientific community.
As of January 30, 1989, Taiwan's Formosan black bears have been listed as an endangered species under the Natural and Cultural Heritage Act on, and was later listed as a Conserved Species Category I.
The Vietnamese government issued Decision 276/QD, 276/1989, which prohibits the hunting and exporting of Asian black bears. The Red Book of Vietnam lists Vietnamese black bears as endangered.
The Korean Government designated the Asian black bear as Natural Monument No. 329 and it is considered an extinction crisis. At the present time, the Endangered Species Restoration Center of Korea National Park Service is going through species restoration business.
Threats
The main habitat threat to Asian black bears is overcutting of forests, mainly due to human populations increasing to over 430,000 in regions where bears are distributed, in the Shaanxi, Ganshu, and Sichuan provinces. 27 forestry enterprises were built in these areas between 1950 and 1985 (excluding the lumbering units belonging to the county). By the early 1990s, the Asian black bear distribution area was reduced to only one-fifth of the area that existed before the 1940s. Isolated bear populations face environmental and genetic stress in these circumstances. However, one of the most important reasons for their decrease involves overhunting, as Asian black bear paws, gall bladders and cubs have great economic value. Asian black bear harvests are maintained at a high level due to the harm they cause to crops, orchards and bee farms. During the 1950s and 1960s, 1,000 Asian black bears were harvested annually in the Heilongjiang Province. However, purchased furs were reduced by 4/5, even by 9/10 yearly in the late 1970s to the early 1980s. Asian black bears have also been declining annually in Dehong Dai and Jingpo Nations Autonomous Prefecture and the Yunnan Province.
Poaching for gall bladders and skin are the main threats faced by Asian black bears in India.
Although the poaching of Asian black bears is well known throughout Japan, authorities have done little to remedy the situation. The killing of nuisance bears is practiced year-round, and harvest numbers have been on the increase. Box traps have been widely used since 1970 to capture nuisance bears. It is estimated that the number of shot bears will decrease in time, due to the decline of old traditional hunters and the increase of a younger generation less inclined to hunt. Logging is also considered a threat.
Although Asian black bears have been afforded protection in Russia since 1983, illegal poaching, fueled by a growing demand for bear parts in the Asian market, is still a major threat to the Russian population. Many workers of Chinese and Korean origin, supposedly employed in the timber industry, are actually involved in the illegal trade. Some Russian sailors reportedly purchase bear parts from local hunters to sell them to Japanese and Southeast Asian clients. Russia's rapidly growing timber industry has been a serious threat to the Asian black bear's home range for three decades. The cutting of trees containing cavities deprives Asian black bears of their main source of dens, and forces them to den on the ground or in rocks, thus making them more vulnerable to tigers, brown bears and hunters.
In Taiwan, Asian black bears are not actively pursued, though steel traps set out for wild boars have been responsible for unintentional bear trappings. Timber harvesting has largely stopped being a major threat to Taiwan's Asian black bear population, though a new policy concerning the transfer of ownership of hill land from the government to private interests has the potential to affect some lowland habitat, particularly in the eastern part of the nation. The building of new cross island highways through bear habitat is also potentially threatening.
Vietnamese black bear populations have declined rapidly due to the pressures of human population growth and unstable settlement. Vietnamese forests have been shrinking: of the 87,000 km2 (34,000 sq mi) of natural forests, about 1,000 km2 (390 sq mi) disappear every year. Hunting pressures have also increased with a coinciding decline of environmental awareness.
South Korea remains one of two countries to allow bear bile farming to continue legally. As reported in 2009, approximately 1,374 Asian black bears reside in an estimated 74 bear farms, where they are kept for slaughter to fuel the demands of traditional Asian medicine. In sharp contrast, fewer than 20 Asian black bears can be found at Jirisan Restoration Center, located in Korea's Jirisan National Park.
Relationships with humans
In Japanese culture, the Asian black bear is traditionally associated with the mountain spirit (yama no kami) and is characterized variously as "mountain man" (yamaotoko), "mountain uncle" (yama no ossan), "mountain father" (yama no oyaji), a loving mother, and a child. Being a largely solitary creature, the Asian black bear is also viewed as "lonely person" (sabishigariya). Asian black bears feature very little in lowland Japanese folklore, but are prominent in upland Japan, a fact thought to reflect the bear's greater economic value in upland areas. According to the local folklore in Kituarahara-gun in Niigata, the Asian black bear received its white mark after being given a silk-wrapped amulet by yama no kami, which left the mark after being removed. In Hindu mythology, the Asian black bear Jambavantha (also known as Jambavan or Jamvanta) is believed to have lived from Treta Yuga to Dvapara Yuga. In the epic Ramayana, Jambavantha assists Rama in finding his wife Sita and battle her abductor, Ravana.
Asian black bears are briefly mentioned in Yann Martel's novel The Life of Pi, in which they are described by the protagonist's father as being among the most dangerous animals in his zoo.
Although usually shy and cautious animals, Asian black bears are more aggressive towards humans than the brown bears of Eurasia and American black bears. David W. Macdonald theorizes that this greater aggression is an adaptation to being sympatric with tigers. According to Brigadier General R. G. Burton:
The Himalayan black bear is a savage animal, sometimes attacking without provocation, and inflicting horrible wounds, attacking generally the head and face with their claws, while using their teeth also on a prostrate victim. It is not uncommon to see men who have been terribly mutilated, some having the scalp torn from the head, and many sportsmen have been killed by these bears.
— A Book of Man Eaters, Chapter XVII Bears
In response to a chapter on Asian black bears written by Robert Armitage Sterndale in his Natural History of the Mammalia of India and Ceylon on how Asian black bears were no more dangerous than other animals in India, a reader responded with a letter to The Asian on May 11, 1880:
Mr Sterndale, in the course of his interesting papers on the Mammalia of British India, remarks of Ursus Tibetanus, commonly known as the Himalayan Black Bear, that 'a wounded one will sometimes show fight, but in general it tries to escape.' This description is not, I think, quite correct. As it would lead one to suppose that this bear is not more savage than any other wild animal—the nature of most of the feræ being to try to escape when wounded, unless they see the hunter who has fired at them, when many will charge at once, and desperately. The Himalayan Black Bear will not only do this almost invariably, but often attacks men without any provocation whatever, and is altogether about the most fierce, vicious, dangerous brute to be met with either in the hills or plains of India. [...] These brutes are totally different in their dispositions to the Brown Bear (Ursus Isabellinus), which, however desperately wounded, will never charge. I believe there is no case on record of a hunter being charged by a Brown Bear; or even of natives, under any circumstances, being attacked by one; whereas every one of your readers who has ever marched in the Himalayas must have come across many victims of the ferocity of Ursus Tibetanus.
At the turn of the 20th century, a hospital in Srinagar, Kashmir received dozens of Asian black bear victims annually. When Asian black bears attack humans, they rear up on their hind legs and knock victims over with their front paws. Then they bite them on an arm or leg and snap on the victim's head, this being the most dangerous part of the attack. Asian black bear attacks have been increasing in Kashmir since the Kashmir conflict. In November 2009, in the Kulgam district of Indian-administered Kashmir, an Asian black bear attacked four insurgents after discovering them in its den, and killed two of them.
In India, attacks on humans have been increasing yearly, and have occurred largely in the northwestern and western Himalayan region. In the Chamba District of Himachal Pradesh, the number of Asian black bear attacks on humans has gradually increased from 10 in 1988–89 to 21 in 1991–92. There are no records of predation on humans by Asian black bears in Russia, and no conflicts have been documented in Taiwan. Recent Asian black bear attacks on humans have been reported from Junbesi in Langtang National Park, Nepal, and occurred in villages as well as in the surrounding forest.
Nine people were killed by Asian black bears in Japan between 1979 and 1989. In September 2009, an Asian black bear attacked a group of tourists, mauling nine people and seriously injuring four more at a bus station in the built-up area of Takayama, Gifu. The majority of attacks tend to occur when Asian black bears are encountered suddenly, and in close quarters. Because of this, Asian black bears are generally considered more dangerous than brown bears, which live in more open spaces and are thus less likely to be surprised by approaching humans. They are also likely to attack when protecting food.
2016 saw several attacks by Asian black bears in Japan. In May and June four people were killed by Asian black bears in Akita prefecture while picking bamboo shoots, and in August a female safari park worker in Gunma prefecture was killed when an Asian black bear climbed into her car and attacked her.
Livestock predation and crop damage
In the past, the farmers of the Himalayan lowlands feared Asian black bears more than any other pest, and would erect platforms in the fields, where watchmen would be posted at night and would beat drums to frighten off any interlopers. However, some Asian black bears would grow accustomed to the sound and encroach anyway.
Of 1,375 livestock kills examined in Bhutan, Asian black bears accounted for 8% of attacks. Livestock predation, overall, was greatest in the summer and autumn periods, which corresponded with a peak in cropping agriculture; livestock are turned out to pasture and forest during the cropping season and, subsequently, are less well-guarded than at other times.
Livestock killed by Asian black bears in Himachal Pradesh, India increased from 29 in 1988–1989 to 45 in 1992–1993.
In the remoter areas of Japan, Asian black bears can be serious crop predators: the bears feed on cultivated bamboo shoots in spring, on plums, watermelons and corn in the summer, and on persimmons, sweet potatoes and rice in the autumn. Japanese black bears are estimated to damage 3,000 bee hives annually. When feeding on large crops such as watermelons or pumpkins, Asian black bears will ignore the flesh and eat the seeds, thus adversely affecting future harvests. Asian black bears can girdle and kill trees by stripping their bark for the sap. This can cause serious economic problems in Asia's valuable timber forests. In the late 1970s, 400–1,200 hectares of land had been affected by Asian black bears bark-stripping Japanese conifers. There is evidence that 70-year-old conifers (commanding the highest market values) may also have been bark-stripped.
Asian black bears will prey on livestock if their natural food is in poor supply. They have been known to attack bullocks, either killing them outright, or eating them alive.
Tameability and trainability
Along with sun bears, Asian black bears are the most typically used species in areas where bears are used either in performances or as pets. Asian black bears have an outstanding learning ability in captivity, and are among the most common species used in circus acts. According to Gary Brown:
The Asiatic black bears are the comedians of the performing bears. They appear to appreciate applause and will intentionally move into their prescribed position late to attain laughter and attention. — Brown, The Influence of Bears on Humans
Asian black bears are easily tamed, and can be fed with rice, maize, sweet potatoes, cassavas, pumpkins, ripe fruit, animal fat and sweet foods. Keeping captive Asian black bears is popular in China, especially due to the belief that milking the bear's gall bladder leads to quick prosperity. Asian black bears are also popular as pets in Vietnam.
Hunting
An Asian black bear hunt, as illustrated by Samuel Howitt
According to The Great and Small Game of India, Burma, and Tibet, regarding the hunting of Asian black bears in British India:
Black bear stalking in the forests bordering the valley of Kashmir requires much more care than is expended in approaching brown bear on the open hills above, the senses of sight and hearing being more strongly developed in the black than in the brown species. Many of these forests are very dense, so that it requires the eye of an experienced shikari [hunter] to detect the dark forms of the bears while searching for chestnuts on the ground without the advancing party being detected by the vigilant animals.
— The Great and Small Game of India, Burma, and Tibet p. 367
The book also describes a second method of black bear hunting involving the beating of small patches of forest, when the bears march out in single file. However, black bears were rarely hunted for sport, because of the poor quality of their fur and the ease by which they could be shot in trees, or stalked, as their hearing was poor.
Black bears here afford no sport; it is not shooting at all, it is merely potting a black thing in a tree... I can assure the reader that if he has a fondness for stalking, he will despise bear-killing, and will never shoot at them if there is a chance of anything else. If a man were to hunt for nothing else but bears, and kill a hundred in his six months' leave, he would not have enjoyed such real sport as he would, had he killed ten buck ibex or markhoor.
Although easy to track and shoot, Asian black bears were known by British sportsmen to be extremely dangerous when injured. Brigadier General R.G. Burton wrote of how many sportsmen had been killed by Asian black bears after failing to make direct hits.
Today, Asian black bears are only legally hunted for sport in Japan and Russia. In Russia, 75–100 Asian black bears are legally harvested annually, though 500 a year are reportedly harvested illegally.
After the introduction of Buddhism in Japan, which prohibited the killing of animals, the Japanese compromised by devising different strategies in hunting bears. Some, such as the inhabitants of the Kiso area in the Nagano Prefecture, prohibited the practice altogether, while others developed rituals in order to placate the spirits of killed bears. In some Japanese hunting communities, Asian black bears lacking the white chest mark are considered sacred. In the Akita Prefecture, bears lacking the mark were known by matagi huntsmen as minaguro (all-black) or munaguro (black-chested), and were also considered messengers of yama no kami. If such a bear was shot, the huntsman would offer it to yama no kami, and give up hunting from that time on. Similar beliefs were held in Nagano, where the completely black Asian black bears were termed nekoguma or cat-bear. Matagi communities believed that killing an Asian black bear in the mountains would result in a bad storm, which was linked to the belief that bear spirits could affect weather. The matagi would generally hunt Asian black bears in spring or from late autumn to early winter, before they hibernated. In mountain regions, Asian black bears were hunted by driving them upland to a waiting hunter, who would then shoot it. Bear hunting expeditions were preceded by rituals, and could last up to two weeks. After killing the bear, the matagi would pray for the bear's soul. Asian black bear hunts in Japan are often termed kuma taiji, meaning "bear conquest". The word taiji itself is often used in Japanese folklore to describe the slaying of monsters and demons.
Traditionally, the Atayal, Taroko, and Bunun people of Taiwan consider Asian black bears to be almost human in their behaviors, and thus unjust killing of bears is equated with murder and will cause misfortunes such as disease, death, or crop failure. The Bunun people call Asian black bears Aguman or Duman, which means devil. Traditionally, a Bunun hunter who has accidentally trapped an Asian black bear has to build a cottage in the mountains and cremate the bear within it. The hunter must stay in the cottage alone, away from the village until the end of the millet harvest, as it is believed that the killing of an Asian black bear will cause the millet crop to burn black. In the Tungpu area, Asian black bears are considered animals of the "third category": animals with the most remote relationship to humans and whose activity is restricted outside human settlements. Therefore, when Asian black bears encroach upon human settlements, they are considered ill omens. In this situation, the community can either destroy the trespassing bears or settle somewhere else. The Rukai and Paiwan people are permitted to hunt Asian black bears, though they believe that doing so will curse the hunters involved: Rukai people believe that hunting Asian black bears can result in disease. Children are forbidden from eating bear meat, which is itself not permitted to be taken within homes.
Products
Asian black bears have been hunted for their body parts in China since the Stone Age. In the 19th century, its fur was considered of low value. Grease was the only practical use for their carcasses in British India, and bears living near villages were considered ideal, as they were almost invariably fatter than forest-dwelling ones. In the former USSR, the Asian black bear yielded fur, meat and fat of greater quality than those of the brown bear. Today, bile is in demand, as it supposedly cures various diseases, treats the accumulation of blood below the skin, and counters toxic effects. Products also include bone 'glue' and fat, both used in traditional medicine and consumed as a tonic. Asian black bear meat is also edible.
last shot and 3 out of 3 in cloud roulette !
59206 leads the 7V07 Chichester empties through Hanging Langford
This picture is #3 in my 100 strangers project.
Find out more about the project and see pictures taken by other photographers at the 100 Strangers Flickr Group page.
www.flickr.com/groups/100strangers/
I approached Charlie outside one of the supermarkets in Leeds, having noticed her fantastic red hair. She had recently moved to Leeds and is working in Grand Theatre which was just around the corner from where I got this shot. After a brief chat about my project she was happy to have her portrait taken. For this shot I chose the blue background of some builders fencing that was in front of a building that was being renovated, which I thought provided a good colour contrast for Charlie.
Thanks Charlie for your time.
--15 interesting facts about Chattanooga--
1. We’ll start with an easy one. The world famous MoonPie was created at the Chattanooga Bakery in 1917. They were perfect for coal miners because they were filling, only cost five cents, and fit in a lunch pail. By 1929, hundreds were being boxed every day.
2. Tow trucks were first created in Chattanooga in the 1910's. A garage worker named Ernest Holmes Sr. was inspired to create the wrecker & lifting jib after he needed the help of six men to pull a car from a creek.
3. In 1899, two Chattanooga lawyers — Benjamin F. Thomas & Joseph B. Whitehead — bought Coca-Cola bottling rights for $1. They opened the first Coca-Cola bottling company right here in town, at 17 Market St.
4. The first patented mini golf course was created in Chattanooga in 1927 by Garnet Carter, a true fore-father. Carter was an inventor and the founder of Rock City Gardens.
5. The Lookout Mountain Incline Railway is one of the steepest passenger railway lines in the world with a 72.7% grade. The photograph above was taken from the top of the upper station looking northeast at Chattanooga
6. The Hunter Museum has one of the largest collections of American art in the country, and is a national model for how art museums transform their communities.
7. Chickamauga and Chattanooga Military Park is the first & largest National Military Park in America.
8. Chattanooga boasts more than 25 miles of rock climbing — some even claim that we’re the best US city for climbers.
9. March 5, 1867, marks the worst flood in Chattanooga history. It lasted for five days, and when the water stopped rising, it was ~58 feet above normal water levels.
10. In the 1960's, Chattanooga’s air quality was so bad that people were warned not to go outside. In 1969, the Department of Health, Education, and Welfare named Chattanooga the “worst city in the nation for particulate air pollution.” Thankfully, those days are long behind us.
11. Chattanooga Whiskey is to thank for changing laws that prohibited the creation of liquor in Tennessee (except for in three counties). After launching in 2011, Chattanooga Whiskey founders lobbied to get the laws changed. In May of 2013, “The Whiskey Bill” was passed and signed into law.
12. One of the largest and highest-rated cat cafés in the world, Naughty Cat Cafe, resides right here in the Scenic City.
13. Chattanooga has ties to two incredibly influential & history-making women — both with the same name. The nation’s oldest student, Mary Hardway Walker, learned to read and write at the age of 116 in Chattanooga, while Dr. Mary Edwards Walker is the nation’s only woman to receive the Medal of Honor after helping injured and dying soldiers during the Battles of Chickamauga and Chattanooga.
14. Chattanooga has its own font. No, seriously — back in 2012, Chattanooga became the first city in the US to create its very own font, “Chatype.” You may recognize the font on signs hanging downtown, bike lanes, and even the Chattanooga Public Library.
15. Multiple endangered American red wolves live in Chattanooga at Reflection Riding Arboretum & Nature Center as part of the Red Wolf Species Survival Plan. Reflection Riding is one of 44 wildlife sanctuaries, zoos, & nature centers that assist with the long-term care and planned & captive breeding of American red wolves.
noogatoday.6amcity.com/city-guide/live/interesting-facts-...
-- Technical Information (or Nerdy Stuff) --
‧ Camera - Nikon D7200 (handheld)
‧ Lens – Nikkor 18-300mm Zoom
‧ ISO – 250
‧ Aperture – f/5.6
‧ Exposure – 1/640 second
‧ Focal Length – 112mm
The original RAW file was processed with Adobe Camera Raw and final adjustments were made with Photoshop CS6.
"For I know the plans I have for you,” declares the LORD, “plans to prosper you and not to harm you, plans to give you hope and a future." ~Jeremiah 29:11
The best way to view my photostream is through Flickriver with the following link: www.flickriver.com/photos/photojourney57/
Paul and Joanie (Tammy) are out for a walk in the winter wonderland. They have been inseparable since he arrived. We got about 9 inches of snow overnight so they are enjoying a romantic walk. Paul is wearing Pedigree "Motorman" coat, pants, and boots, Mod Ken's shirt, and vintage Ken's gloves. Tammy is wearing Ideal Tammy pants, modern Barbie gloves, and Pedigree Sindy boots, turtleneck, and toggle coat. Love the vintage Pedigree clothes -- especially these conservative colors. I would actually wear Joanie's outfit :)
I love this girl. Her hair is so much fun. It got a little flattened by being carried around in the heat in a ziplock bag in my purse, but fluffed right back up with a pick.
Covered Bridge in Arlington, VT
Built in 1852
Sasha - 2015 Fashionista on a Sophie Liv body in a Liv dress.
.The Mana Spirits, also known as Elemental Spirits, are magical beings representative of the elements that make up the world. There are eight spirits in all:Salamander, the spirit of fire Undine, the spirit of water, Gnome, the spirit of earth, Jinn, the spirit of wind, Dryad, the spirit of wood,Luna, the spirit of the moon,Wisp, the spirit of light,Shade, the spirit of darkness.According to Seiken Densetsu 3, in her creation of the world, the Mana Goddess forged the Mana Sword and with it sealed the eight God-Beasts inside Mana Stones, which were then scattered across the world; the Elementals were charged with the duty of protecting the Stones. While each Elemental is a powerful spirit, being an embodiment has a drawback in that they can be physically harmed or limited, notably Jinn (Sylphid) in Seiken Densetsu 3 and Salamando in Secret of Mana. In the World History Encyclopedia featured in Legend of Mana, the Elementals are descended from the Mana Goddess, the embodiment of the creative and destructive forces of Mana, each being born from the light which formed the respective elements of Fa'Diel, the world of Mana.There is a basic system of opposing elemental pairs in the games before Legend of Mana: Undine (water) and Salamando (fire); Gnome (earth) and Sylphid/Jinn (wind); Lumina/Wisp (light) and Shade (darkness); Dryad (nature) and Luna (celestial). The system works differently in Legend of Mana, with the four Western Elements in a circular relationship: Undine overcomes Salamander, who overcomes Gnome, who overcomes Jinn, who overcomes Undine, thus launching the cycle over again; while Wisp and Shade are opposites, and Aura (gold/metal) becomes the new opposite to Dryad (wood) (see Elements).
mana.wikia.com/wiki/Mana_Spirit
www.mythsdreamssymbols.com/dreamsarchetypes.html
Imagine you are sitting in a theater, listening to a heroine sing longingly of her beloved. Suddenly the stage is invaded by two bands of acrobatic warriors. They tumble and twirl, cartwheel and somersault, flip this way and that. From the orchestra come sounds of cymbal, gong, and clapper to punctuate the action.
Dreams and myths are constellations of archetypal images. They are not free compositions by an artist who plans them for artistic or informational effects. Dreams and myths happen to human beings. The archetype speaks through us. It is a presence and a possibility of "significance." The ancients called them "gods" and "goddesses."What then is an archetype? Jung discovered that humans have a "preconscious psychic disposition that enables a (man) to react in a human manner." These potentials for creation are actualized when they enter consciousness as images. There is a very important distinction between the "unconscious, pre- existent disposition" and the "archetypal image." The archetype may emerge into consciousness in myriads of variations. To put it another way, there are a very few basic archetypes or patterns which exist at the unconscious level, but there are an infinite variety of specific images which point back to these few patterns. Since these potentials for significance are not under conscious control, we may tend to fear them and deny their existence through repression. This has been a marked tendency in Modern Man, the man created by the French Revolution, the man who seeks to lead a life that is totally rational and under conscious control. Where do the archetypes come from? In his earlier work, Jung tried to link the archetypes to heredity and regarded them as instinctual. We are born with these patterns which structure our imagination and make it distinctly human. Archetypes are thus very closely linked to our bodies. In his later work, Jung was convinced that the archetypes are psychoid, that is, "they shape matter (nature) as well as mind (psyche)" (Houston Smith, Forgotten Truth, 40). In other words, archetypes are elemental forces which play a vital role in the creation of the world and of the human mind itself. The ancients called them elemental spirits How do archetypes operate? Jung found the archetypal patterns and images in every culture and in every time period of human history. They behaved according to the same laws in all cases. He postulated the Universal Unconscious to account for this fact. We humans do not have separate, personal unconscious minds. We share a single Universal Unconscious. Mind is rooted in the Unconscious just as a tree is rooted in the ground. Imagine the Universal Unconscious as a cosmic computer. Our minds are subdirectories of the root directory. If we look in our personal "work areas," we find much material that is unique to our historical experience--could only have happened to us--but it is shaped according to universal patterns. If we humans have the courage to seek the source to which our "account" belongs, we begin to discover ever more impersonal and universal patterns. The directories of the cosmic computer to which we can gain access are filled with the myths of the human species. Modern man fancies that he has escaped the myths through his conscious repudiation of revealed religion in favor of a purely rational natural religion (read: Natural Science). But consider his theories of human origin. In the beginning, there was a Big Bang, a cosmic explosion. This is an image from which reason may begin to work, but it is not itself a rational statement. It is a mythical construct. Consider the theory of biological evolution. Man's ancestors emerge from the seas, and they in turn emerged from a cosmic soup of DNA. The majority of creation myths also begin with the same image of man emerging from primordial oceans. See Genesis 1 or the Babylonian creation epic. Consider the Modern tendency to call ourselves persons from the Latin persona. The term derives from the "mask" of Dionysus. Moderns are the wearers of masks! The reality is concealed in the darkness of mystery. This too is a mythical construct. Synchronicity Personality theorists have argued for many years about whether psychological processes function in terms of mechanism or teleology. Mechanism is the idea that things work in through cause and effect: One thing leads to another which leads to another, and so on, so that the past determines the present. Teleology is the idea that we are lead on by our ideas about a future state, by things like purposes, meanings, values, and so on. Mechanism is linked with determinism and with the natural sciences. Teleology is linked with free will and has become rather rare. It is still common among moral, legal, and religious philosophers, and, of course, among personality theorists. Among the people discussed in this book, Freudians and behaviorists tend to be mechanists, while the neo-Freudians, humanists, and existentialists tend to be teleologists. Jung believes that both play a part. But he adds a third alternative called synchronicity.
Synchronicity is the occurrence of two events that are not linked causally, nor linked teleologically, yet are meaningfully related. Once, a client was describing a dream involving a scarab beetle when, at that very instant, a very similar beetle flew into the window. Often, people dream about something, like the death of a loved one, and find the next morning that their loved one did, in fact, die at about that time. Sometimes people pick up he phone to call a friend, only to find that their friend is already on the line. Most psychologists would call these things coincidences, or try to show how they are more likely to occur than we think. Jung believed the were indications of how we are connected, with our fellow humans and with nature in general, through the collective unconscious. Jung was never clear about his own religious beliefs. But this unusual idea of synchronicity is easily explained by the Hindu view of reality. In the Hindu view, our individual egos are like islands in a sea: We look out at the world and each other and think we are separate entities. What we don't see is that we are connected to each other by means of the ocean floor beneath the waters. The outer world is called maya, meaning illusion, and is thought of as God's dream or God's dance. That is, God creates it, but it has no reality of its own. Our individual egos they call jivatman, which means individual souls. But they, too, are something of an illusion. We are all actually extensions of the one and only Atman, or God, who allows bits of himself to forget his identity, to become apparently separate and independent, to become us. But we never truly are separate. When we die, we wake up and realize who we were from the beginning: God. When we dream or meditate, we sink into our personal unconscious, coming closer and closer to our true selves, the collective unconscious. It is in states like this that we are especially open to "communications" from other egos. Synchronicity makes Jung's theory one of the rare ones that is not only compatible with parapsychological phenomena, but actually tries to explain them!
www.mythsdreamssymbols.com/dreamsarchetypes.html
On this day ghosts and other supernatural creatures come out from the Underworld and move among the living. Families prepare food and other offerings and place them on a shrine dedicated to deceased relatives.Mana You must understand that these archetypes are not really biological things, like Freud's instincts. They are more spiritual demands. For example, if you dreamt about long things, Freud might suggest these things represent the phallus and ultimately sex. But Jung might have a very different interpretation. Even dreaming quite specifically about a penis might not have much to do with some unfulfilled need for sex. It is curious that in primitive societies, phallic symbols do not usually refer to sex at all. They usually symbolize mana, or spiritual power. These symbols would be displayed on occasions when the spirits are being called upon to increase the yield of corn, or fish, or to heal someone. The connection between the penis and strength, between semen and seed, between fertilization and fertility are understood by most cultures.The concept of archetypes is central to Jungian psychology and myth analysis. However there are many different ways of looking at what exactly an archetype is (cf Heiddegger). Carol Pearson, in her book, Awakening The Heroes Within shows how five different individuals would view the idea of archetypes.A Shaman, or other seeker after spiritualism, will conceive of archetypes as gods and goddesses, encoded in the collective unconscious, whom are scorned at great risk. Academics and other rationalists, who are typically suspicious of anything that sounds mystic, may conceive of archetypes as controlling paradigms or metaphors, the invisible patterns in the mind that control how we experience the world.Scientists may see the process of identifying archetypes as similar to other scientific processes. Physicists learn about the smallest subatomic particles by studying the traces they leave; psychologists and other scholars study archetypes by examining their presence in art, literature, myth, and dream. Carl Jung recognized that the archetypical mages that recurred in his patients' dreams also could be found in the myths, legends, and art of ancient peoples, as well as in contemporary iterature, religion, and art. They know that they are archetypical becausethey leave the same traces over time and space. People who are committed to religious positions that emphasize one all-encompassing God, can distinguish the spiritual truth of monotheism from the pluralistic psychological truth of archetypes. The god we mean when we speak of "The One True God" is beyond the human capacity to envision and name. The archetypes are like different facets of that God, accessible to the psyche's capacity to imagine numinous reality. Thus these archetypes helpthe person connect to the Eternal; they make great mysteries more accessible by providing multiple images. This is evident in both the Catholic idea of the Trinity (The Father, The Son, and The Holy Ghost), and the Buddhist idea of one Buddha (which is then divisible into the 40, the 400, and the 4000 facets or aspects of that single deity, each with it's own name and story). Finally archetypes are the primal symbols of aspects of our own nature. By identifying with one of more archetypes we can identify our own nature. By portraying these archetypes, we portray ourselves. Thus we can use these archetypes as a spiritual guide to the discovery of selfhood. And what does an archetype mean to ? That's simple. Archetypes are symbols. In the Hermetic Tradition there is very little difference between the symbol and the thing it represents. This is explicit in the Law of Association. By manipulating the symbol it is therefore also possible to directly manipulate the thing. And because archetypes are symbols representing facets of ourselves they allow us to change ourselves. As within, so without. The macrocosm embodies the microcosm.So much for the content of the psyche. Now let's turn to the principles of its operation. Jung gives us three principles, beginning with the principle of opposites. Every wish immediately suggests its opposite. If I have a good thought, for example, I cannot help but have in me somewhere the opposite bad thought. In fact, it is a very basic point: In order to have a concept of good, you must have a concept of bad, just like you can't have up without down or black without white. This idea came home to me when I was about eleven. I occasionally tried to help poor innocent woodland creatures who had been hurt in some way -- often, I'm afraid, killing them in the process. Once I tried to nurse a baby robin back to health. But when I picked it up, I was so struck by how light it was that the thought came to me that I could easily crush it in my hand. Mind you, I didn't like the idea, but it was undeniably there.According to Jung, it is the opposition that creates the power (or libido) of the psyche. It is like the two poles of a battery, or the splitting of an atom. It is the contrast that gives energy, so that a strong contrast gives strong energy, and a weak contrast gives weak energy. The second principle is the principle of equivalence. The energy created from the opposition is "given" to both sides equally. So, when I held that baby bird in my hand, there was energy to go ahead and try to help it. But there is an equal amount of energy to go ahead and crush it. I tried to help the bird, so that energy went into the various behaviors involved in helping it. But what happens to the other energy? Well, that depends on your attitude towards the wish that you didn't fulfill. If you acknowledge it, face it, keep it available to the conscious mind, then the energy goes towards a general improvement of your psyche. You grow, in other words.
But if you pretend that you never had that evil wish, if you deny and suppress it, the energy will go towards the development of a complex. A complex is a pattern of suppressed thoughts and feelings that cluster -- constellate -- around a theme provided by some archetype. If you deny ever having thought about crushing the little bird, you might put that idea into the form offered by the shadow (your "dark side"). Or if a man denies his emotional side, his emotionality might find its way into the anima archetype. And so on. Here's where the problem comes: If you pretend all your life that you are only good, that you don't even have the capacity to lie and cheat and steal and kill, then all the times when you do good, that other side of you goes into a complex around the shadow. That complex will begin to develop a life of its own, and it will haunt you. You might find yourself having nightmares in which you go around stomping on little baby birds! If it goes on long enough, the complex may take over, may "possess" you, and you might wind up with a multiple personality. In the movie The Three Faces of Eve, Joanne Woodward portrayed a meek, mild woman who eventually discovered that she went out and partied like crazy on Saturday nights. She didn't smoke, but found cigarettes in her purse, didn't drink, but woke up with hangovers, didn't fool around, but found herself in sexy outfits. Although multiple personality is rare, it does tend to involve these kinds of black-and-white extremes. The final principle is the principle of entropy. This is the tendency for oppositions to come together, and so for energy to decrease, over a person's lifetime. Jung borrowed the idea from physics, where entropy refers to the tendency of all physical systems to "run down," that is, for all energy to become evenly distributed. If you have, for example, a heat source in one corner of the room, the whole room will eventually be heated.When we are young, the opposites will tend to be extreme, and so we tend to have lots of energy. For example, adolescents tend to exaggerate male-female differences, with boys trying hard to be macho and girls trying equally hard to be feminine. And so their sexual activity is invested with great amounts of energy! Plus, adolescents often swing from one extreme to another, being wild and crazy one minute and finding religion the next.As we get older, most of us come to be more comfortable with our different facets. We are a bit less naively idealistic and recognize that we are all mixtures of good and bad. We are less threatened by the opposite sex within us and become more androgynous. Even physically, in old age, men and women become more alike. This process of rising above our opposites, of seeing both sides of who we are, is called transcendence.
www.mythsdreamssymbols.com/dreamsarchetypes.html
The ego is the centre of consciousness. It is identity. It is 'I'. But it is not the totality of the psyche. Being the king of consciousness amounts to dominion over a small but important land surrounded by a wide world of terra incognita. The more aware the King is of lands beyond his domain the more secure he will be on his throne, but he must not be tempted to open the borders to it all. In Jungian theory the unconscious is far too vast to ever be made fully conscious, poking about in it is not without danger, yet ignoring it is also a mistake since it leads to a brittle fixedness which at best impedes growth, at worst can break when under the pressure of the 'threat' of change.So called "humanist spirit" relates to the thought and the viewpoint concerning man's mental life: the humanist spirit is linked with humanitarianism and is different from each other. Compared with animals, the author concluded: Tao (Dao) and Food, kindheartedness and living, righteousness and benefit, moral integration and feats of strength, principles and appetites and independent will, etc. all are human personality values. Simultaneously strong human social responsibility is also human social value. Human beings live in nature, mutually coordinate, and co-exist in harmony together with nature which is also the representation of man's natural
www.google.fr/search?q=ghosts+supernatural+creatures+Unde...
+3 in the comments!
Mucking around in our 'studio' if you can call a small photo dungeon (office) in the basement of the student center lacking windows, decent airflow or even a backdrop, just a good ol painted white wall. This is where most of the magic happens in terms of last minute/stock photos/photos using lights happens that get published in the paper :D
Courtney had dropped by before we were going to grab lunch (at 2:30 so sadly the Chinese food place on campus was closed by now and I wanted the usual tofu and pork) and she was wearing her new cardigan that I had picked up for her birthday (that was just a few days back) which I ordered from adidas slvr when they were having their crazy 50% off everything year end sale! I had a boom with an ab800 and white umbrella set up and asked if she wanted to take some pictures but she said make it quick and didn't want it to be complicated (because she hates how long it takes me to setup to take a photo, whether that be focusing with my leica/hassy or grabbing a flash and fixing the settings on my camera to take a decent photo...she just wants things done in one click no hassle ;) ) so I didn't have time to setup the backlights to blow out the background. I shot some standard fullbody portraits and then thought, why not try some hair whipping photos? and that lead me to lowering my shutter speed which let this cool ambient light and and voila! Cool motion blur/flash/colour pictures! Something a little different then what I shoot and I really like the results! We tried flipping from both sides and up and down as well, but found left to right worked the best due to her part and after controlling her expression from the :D everyone does from whipping their head side to side to a closed mouth, we were really happy with the look! I chose this one in particular because of the smooth lines from her hair and overall cleanness of the frame.
Been a super busy week between covering the just now completed student presidential elections and assignments along with planning the locations/shots/models/equipment for our annual Sex and the Steel City special issue which we will be shooting photos for this weekend! We had a small budget allotted so I was able to pick up some profoto heads, power pack, strip banks, soft boxes and a mola demi beauty dish to test out! I'm glad I've been acquainting myself with strobes so that we'll be able to make good use of them this year.
Time for much needed sleeps before a busy weekend of shooting and a Saturday midterm boooooooooooooooooo!
TGIF.
Strobist
Alien Bee 800 boomed high infront of model with shoot thru umbrella 1/16th power
Triggered with sync cable
Wall for power
Canon 5d mk II
Canon 85mm f/1.2 L II @ 2.8
Painshill (also referred to as "Pains Hill" in some 19th-century texts[1]), near Cobham, Surrey, England, is one of the finest remaining examples of an 18th-century English landscape park. It was designed and created between 1738 and 1773 by the Hon. Charles Hamilton (MP). The original house built in the park by Hamilton has since been demolished.
Painshill is owned by Elmbridge Borough Council and managed by the Painshill Trust. Painshill, which is open to the public (with entry charge), has been Grade I listed on the Register of Historic Parks and Gardens.[2] In 1998 Painshill was awarded the Europa Nostra Medal for the "Exemplary restoration from a state of extreme neglect, of a most important 18th century landscape park and its extraordinary buildings."[3] In May 2006 Painshill was awarded full collection status for its John Bartram Heritage Collection, by the National Council for the Conservation of Plants and Gardens (NCCPG).[4] In 2017 Painshill Park was featured in the Black Mirror episode "Hang the DJ"
History
Charles Hamilton was born in 1704 in Dublin, the 9th son and 14th child of the 6th Earl of Abercorn. He was educated at Westminster School and Oxford, and went on two Grand Tours, one in 1725 and a further one in 1732.
In 1738 Hamilton began to acquire land at Painshill and, over the years, built up a holding of more than 200 acres (0.81 km2). His creation was among the earliest to reflect the changing fashion in garden design prompted by the Landscape Movement, which started in England in about 1730. It represented the move away from geometric formality in garden design to a new naturalistic formula. Many of the trees and shrubs planted by Hamilton were sent to him from Philadelphia by the naturalist John Bartram. The garden was open to respectable visitors, who were shown round by the head gardener for a tip, and was visited by many well-known figures including two visits by William Gilpin, pioneer of the Picturesque, Thomas Jefferson with John Adams, and Prince Franz of Anhalt-Dessau separately, on special tours of gardens,[6] and the important landscape garden author Thomas Whately. Then as now there was a particular route round the park recommended, designed to bring the visitor upon the successive views with best effect. Views from Painshill were painted on plates for a Wedgwood service of porcelain commissioned by Catherine the Great of Russia.
A huge dark tree with many trunks and branches that spread horizontally rises high above the surrounding trees which are coming into bright green spring leaf.
The Great Cedar is thought to be the largest in Europe.
Hamilton eventually ran out of money and sold the estate in 1773 to Benjamin Bond Hopkins,[7] who held the estate until his death in 1794.[8] In 1778 Hopkins commissioned architect Richard Jupp to rebuild Painshill House in a different location within the park. The house was later extended in the 19th century by architect Decimus Burton and is now a grade II* listed building.[9]
Henry Lawes Luttrell, 2nd Earl of Carhampton (7 August 1743 – 25 April 1821) bought Painshill in 1807 from William Moffat. Luttrell lived at Painshill after having fled from the magnificent ancestral Luttrellstown Castle near Clonsilla outside Dublin, where his notorious role in crushing the Irish Rebellion in 1798 made it unsafe to stay. (His ancestor Colonel Henry Luttrell had been assassinated in Dublin in 1717 for betraying the Irish to King William III of England.) After his death in 1821, Luttrell's wife Jane lived at Painshill until her death in 1831 when it was sold it to Sir William Cooper, High Sheriff of Surrey.
Sir William Cooper and his wife, later his widow, lived there until 1863, and installed Joseph Bramah's suspension bridge and water wheel, and planted an arboretum designed by John Claudius Loudon. In 1873, the English poet, literary and social critic, Matthew Arnold, rented Pains Hill Cottage from Mr. Charles J. Leaf and lived there until his death in 1888.[10] In 1904 Charles Combe of Cobham Park purchased and lived in Painshill Park, his son having moved into Cobham Park.
The Gothic Temple is at the end of an avenue of pines and hedges.
Until World War II Painshill Park was held by a succession of private owners. In 1948 the estate was split up and sold in separate lots for commercial uses. The Park, as such, soon disappeared and its features fell into decay.
By 1980 the local authority, Elmbridge Borough Council, had bought 158 acres (0.64 km2) of Hamilton's original estate and the work of restoring the landscape garden and its many features could start. In the following year the Painshill Park Trust was founded as a registered charity with the remit "to restore Painshill as nearly as possible to Charles Hamilton's Original Concept of a Landscaped Garden for the benefit of the public." Fortunately there is a wealth of 18th-century images of the main features of Painshill to help the process.
The restoration of this Grade I landscape is continuing, in 2013 work was completed on the restoration of the Crystal Grotto, further restoration work in the park is dependent on the availability of funding. The landscape garden continues to be a favourite location for film and television production, most recently as the grounds of "Bridgeford University" in Trinity (TV series) and the exteriors in the latest movie adaptation of Oscar Wilde's The Picture of Dorian Gray (2009 film). The park now borders the A3 road, which is fortunately invisible and inaudible from nearly all parts, but allows easy access.
wikipedia
first metal model, you don't need to cock the shutter, 25-50-100-B-T speeds, loading - roll to 1 on the red window on the bottom, use knob on the side to set the counter to 1. After that use the counter. Pseudo TLR - you estimate your focus with the red pointer.
Voitgar 75/6.3 in Embezet shutter
Southern Transit NV170 R370LGH, Volvo Olympian/Nothern Counties Palatine 2 seen at Horsham whilst running on the bank holiday operation of route 3 in open top form
GM 65-1392-3 in drum spre Revizia de Vagoane Sibiu pentru a lasa garnitura IR373 (Budapesta Keleti - Sibiu).
23.06.2012
This picture is 3 in my 100 strangers project. Find out more about the project and see pictures taken by other photographers at the 100 Strangers Flickr Group page
This is Blackie Pagano, tube amplifier technician extraordinaire, who I met on a film shoot in New York. He was so generous with his time and kindly let me shoot a few stills after we wrapped for the day.
Campbell’s Hydrogen Star (HD 184738) shines at magnitude 11.3 in the constellation of the Swan. It is a WC star which are strange siblings to Wolf-Rayet stars. The main difference is that Wolf-Rayet stars are rich in Nitrogen with some Carbon in their atmospheres while WC stars are rich in Carbon and Oxygen with little or no Nitrogen. This may not sound very exciting but the Planetary Nebula (PK 64 + 5.1) produced by Campbell’s Hydrogen Star is not your usual Planetary Nebula. The standard nebula filter for enhancing Planetary Nebulae is the Oxygen-III, but it has no effect (that I can tell) on this one. The Hydrogen-Beta filter does help at higher powers, but it too is limited.
This Planetary Nebula appears very small in the telescope. At a size of 5 arcseconds it requires high power before it becomes visible around its central WC star. At low or medium magnification, it is overpowered by the central star and since it refuses to brighten with an OIII filter, it therefore can be a challenge to locate. A nice bonus is that Campbell’s Hydrogen Star is not far from the magnificent blue and gold double-star Albireo and the pretty double star provides a nice starting place to star hop to the small but strange Planetary Nebula.
To see additional astronomy drawings visit: www.orrastrodrawing.com
From Wikipedia, the free encyclopedia
History
Japan
Name:Nagato
Namesake:Nagato Province
Builder:Kure Naval Arsenal
Laid down:28 August 1917
Launched:9 November 1919
Sponsored by:Admiral Katō Tomosaburō
Completed:15 November 1920
Commissioned:25 November 1920
Stricken:15 September 1945
Fate:Sunk as a target in Operation Crossroads, 29/30 July 1946
Status:Diveable wreck
General characteristics (as built)
Class and type:Nagato-class battleship
Displacement:32,720 t (32,200 long tons) (standard)
Length:215.8 m (708 ft)
Beam:29.02 m (95 ft 3 in)
Draft:9.08 m (29 ft 9 in)
Installed power:
21 × water-tube boilers
80,000 shp (60,000 kW)
Propulsion:4 shafts; 4 × steam turbines
Speed:26.5 knots (49.1 km/h; 30.5 mph)
Range:5,500 nmi (10,200 km; 6,300 mi) at 16 knots (30 km/h; 18 mph)
Complement:1,333
Armament:
4 × twin 41 cm (16 in) guns
20 × single 14 cm (5.5 in) guns
4 × single 76 mm (3 in) AA guns
8 × 533 mm (21.0 in) torpedo tubes
Armor:
Waterline belt: 100–305 mm (3.9–12.0 in)
Deck: 69 mm (2.7 in) + 75 mm (3 in)
Gun turrets: 190–356 mm (7.5–14.0 in)
Barbettes: 305 mm (12 in)
Conning tower: 369 mm (14.5 in)
General characteristics (1944)
Displacement:39,130 t (38,510 long tons) (standard)
Length:224.94 m (738 ft)
Beam:34.6 m (113 ft 6 in)
Draft:9.49 m (31 ft 2 in)
Installed power:
80,000 shp (60,000 kW)
10 × water-tube boilers
Speed:25 knots (46 km/h; 29 mph)
Range:8,650 nmi (16,020 km; 9,950 mi) at 16 knots (30 km/h; 18 mph)
Complement:1,734
Sensors and
processing systems:
1 × Type 21 air search radar
2 × Type 13 early-warning radars
2 × Type 22 surface-search radars
Armament:
4 × twin 41 cm guns
18 × single 14 cm guns
4 × twin 127 mm (5 in) DP guns
98 × 25 mm (1 in) AA guns
Armor:
Deck: 69 mm (2.7 in) + 100 mm (3.9 in) + 38 mm (1.5 in)
Turrets: 280–460 mm (11.0–18.1 in)
Barbettes: 457 mm (18.0 in)
Aircraft carried:3 × floatplanes
Aviation facilities:1 × catapult
Nagato (長門), named for Nagato Province, was a super-dreadnought battleship built for the Imperial Japanese Navy (IJN). Completed in 1920 as the lead ship of her class, she carried supplies for the survivors of the Great Kantō earthquake in 1923. The ship was modernized in 1934–1936 with improvements to her armor and machinery and a rebuilt superstructure in the pagoda mast style. Nagato briefly participated in the Second Sino-Japanese War in 1937 and was the flagship of Admiral Isoroku Yamamoto during the attack on Pearl Harbor. She covered the withdrawal of the attacking ships and did not participate in the attack itself.
Other than participating in the Battle of Midway in June 1942, where she did not see combat, the ship spent most of the first two years of the Pacific War training in home waters. She was transferred to Truk in mid-1943, but did not see any combat until the Battle of the Philippine Sea in mid-1944 when she was attacked by American aircraft. Nagato did not fire her main armament against enemy vessels until the Battle of Leyte Gulf in October. She was lightly damaged during the battle and returned to Japan the following month. The IJN was running out of fuel by this time and decided not to fully repair her. Nagato was converted into a floating anti-aircraft platform and assigned to coastal defense duties. She was attacked in July 1945 as part of the American campaign to destroy the IJN's last remaining capital ships, but was only slightly damaged and went on to be the only Japanese battleship to have survived World War II. In mid-1946, the ship was a target for nuclear weapon tests during Operation Crossroads. She survived the first test with little damage, but was sunk by the second.
Description
Nagato had a length of 201.17 meters (660 ft) between perpendiculars and 215.8 meters (708 ft) overall. She had a beam of 29.02 meters (95 ft 3 in) and a draft of 9.08 meters (29 ft 9 in).[1] The ship displaced 32,720 metric tons (32,200 long tons) at standard load and 39,116 metric tons (38,498 long tons) at full load.[2] Her crew consisted of 1,333 officers and enlisted men as built and 1,368 in 1935.[3] The crew totaled around 1,734 men in 1944.[4]
In 1930,[5] Nagato's bow was remodeled to reduce the amount of spray produced when steaming into a head sea. This increased her overall length by 1.59 meters (5 ft 3 in) to 217.39 meters (713 ft 3 in). During her 1934–1936 reconstruction, the ship's stern was lengthened by 7.55 meters (24.8 ft) to improve her speed and her forward superstructure was rebuilt into a pagoda mast. She was given torpedo bulges to improve her underwater protection and to compensate for the weight of the additional armor and equipment. These changes increased her overall length to 224.94 m (738 ft), her beam to 34.6 m (113 ft 6 in) and her draft to 9.49 meters (31 ft 2 in). Her displacement increased over 7,000 metric tons (6,900 long tons) to 46,690 metric tons (45,950 long tons) at deep load. The ship's metacentric height at deep load was 2.35 meters (7 ft 9 in).[6] In November 1944, the tops of Nagato's mainmast and funnel were removed to improve the effective arcs of fire for her anti-aircraft guns.[7]
Propulsion
Nagato was equipped with four Gihon geared steam turbines, each of which drove one propeller shaft. The turbines were designed to produce a total of 80,000 shaft horsepower (60,000 kW), using steam provided by 21 Kampon water-tube boilers; 15 of these were oil-fired while the remaining half-dozen consumed a mixture of coal and oil. The ship could carry 1,600 long tons (1,600 t) of coal and 3,400 long tons (3,500 t) of fuel oil,[2] giving her a range of 5,500 nautical miles (10,200 km; 6,300 mi) at a speed of 16 knots (30 km/h; 18 mph). The ship exceeded her designed speed of 26.5 knots (49.1 km/h; 30.5 mph) during her sea trials, reaching 26.7 knots (49.4 km/h; 30.7 mph) at 85,500 shp (63,800 kW).[3]
Funnel smoke would often choke and blind crewmen on the bridge and in the fire-control systems so a "fingernail"-shaped deflector was installed on the fore funnel in 1922 to direct the exhaust away from them. It was less than effective and the fore funnel was rebuilt in a serpentine shape in an unsuccessful effort during a refit in 1924.[3] That funnel was eliminated during the ship's 1930s reconstruction when all of her boilers were replaced by ten oil-fired Kampon boilers, which had a working pressure of 22 kg/cm2 (2,157 kPa; 313 psi) and temperature of 300 °C (572 °F).[8] In addition her turbines were replaced by lighter, more modern, units.[9] When Nagato conducted her post-reconstruction trials, she reached a speed of 24.98 knots (46.26 km/h; 28.75 mph) with 82,300 shp (61,400 kW).[10] Additional fuel oil was stored in the bottoms of the newly added torpedo bulges, which increased her capacity to 5,560 long tons (5,650 t) and thus her range to 8,560 nmi (15,850 km; 9,850 mi) at 16 knots.[2]
Armament
Nagato's eight 45-caliber 41-centimeter (16 inch) guns were mounted in two pairs of twin-gun, superfiring turrets fore and aft. Numbered one through four from front to rear, the hydraulically powered turrets gave the guns an elevation range of −2 to +35 degrees. The rate of fire for the guns was around two rounds per minute. The turrets aboard the Nagato-class ships were replaced in the mid-1930s with the turrets stored from the unfinished Tosa-class battleships. While in storage the turrets had been modified to increase their range of elevation to –3 to +43 degrees,[11] which increased the gun's maximum range from 30,200 to 37,900 meters (33,000 to 41,400 yd).[12]
The ship's secondary armament of twenty 50-caliber 14-centimeter guns was mounted in casemates on the upper sides of the hull and in the superstructure. The manually operated guns had a maximum range of 20,500 metres (22,400 yd) and fired at a rate of six to 10 rounds per minute.[13] Anti-aircraft defense was provided by four 40-caliber 3rd Year Type three-inch[Note 1] AA guns in single mounts. The 3-inch (76 mm) high-angle guns had a maximum elevation of +75 degrees, and had a rate of fire of 13 to 20 rounds per minute.[14] The ship was also fitted with eight 53.3-centimeter (21.0 in) torpedo tubes, four on each broadside, two above water and two submerged.[15]
Around 1926, the four above-water torpedo tubes were removed and the ship received three additional 76 mm AA guns that were situated around the base of the foremast.[16] They were replaced by eight 40-caliber 12.7-centimeter Type 89 dual-purpose (DP) guns in 1932,[7] fitted on both sides of the fore and aft superstructures in four twin-gun mounts.[17] When firing at surface targets, the guns had a range of 14,700 meters (16,100 yd); they had a maximum ceiling of 9,440 meters (30,970 ft) at their maximum elevation of +90 degrees. Their maximum rate of fire was 14 rounds a minute, but their sustained rate of fire was around eight rounds per minute.[18] Two twin-gun mounts for license-built Vickers two-pounder light AA guns were also added to the ship that same year.[7][Note 2] These guns had a maximum elevation of +80 degrees which gave them a ceiling of 4,000 meters (13,000 ft).[20] They had a maximum rate of fire of 200 rounds per minute.[21]
When the ship was reconstructed in 1934–1936, the remaining torpedo tubes and the two forward 14 cm (5-1/2 inch) guns were removed from the hull. The remaining 14 cm guns had their elevation increased to +35 degrees which increased their range to 20,000 meters (22,000 yd). An unknown number of license-built Hotchkiss M1929 machine gun 13.2 mm (0.52 in) in twin mounts were added. The maximum range of these guns was 6,500 meters (7,100 yd),[22] but the effective range against aircraft was 700–1,500 meters (770–1,640 yd). The cyclic rate was adjustable between 425 and 475 rounds per minute, but the need to change 30-round magazines reduced the effective rate to 250 rounds per minute.[23]
The unsatisfactory two-pounders were replaced in 1939 by twenty license-built Type 96 Hotchkiss Type 96 25 mm (0.98 in) light AA guns in a mixture of twin-gun and single mounts.[7] This was the standard Japanese light AA gun during World War II, but it suffered from severe design shortcomings that rendered it a largely ineffective weapon. According to historian Mark Stille, the twin and triple mounts "lacked sufficient speed in train or elevation; the gun sights were unable to handle fast targets; the gun exhibited excessive vibration; the magazine was too small, and, finally, the gun produced excessive muzzle blast".[24] These 25 mm guns had an effective range of 1,500–3,000 meters (1,600–3,300 yd), and an effective ceiling of 5,500 meters (18,000 ft) at an elevation of 85 degrees. The maximum effective rate of fire was only between 110 and 120 rounds per minute because of the frequent need to change the fifteen-round magazines.[21] Additional Type 96 guns were installed during the war; on 10 July 1944, the ship was reported to have 98 guns on board. An additional 30 guns were added during a refit in Yokosuka in November. Two more twin 12.7 cm (5 inch) gun mounts were added at the same time abreast the funnel[25] and her 14 cm guns were removed as she was by then a floating anti-aircraft battery.[7]
Armor
The ship's waterline armor belt was 305 mm (12 in) thick and tapered to a thickness of 100 mm (3.9 in) at its bottom edge; above it was a strake of 229 mm (9.0 in) armor. The main deck armor was 69 mm (2.7 in) while the lower deck was 75 mm (3 in) thick.[26] The turrets were protected with an armor thickness of 305 mm on the face, 230–190 mm (9.1–7.5 in) on the sides, and 152–127 mm (6.0–5.0 in) on the roof.[12] The barbettes of the turrets were protected by armor 305 mm thick, while the casemates of the 140 mm (1.6 in) guns were protected by 25 mm (0.98 in) armor plates. The sides of the conning tower were 369 mm (14.5 in) thick.[2]
The new 41 cm turrets installed during Nagato's reconstruction were more heavily armored than the original ones. Face armor was increased to 460 mm (18.1 in), the sides to 280 mm (11.0 in), and the roof to 250–230 mm (9.8–9.1 in).[27] The armor over the machinery and magazines was increased by 38 mm on the upper deck and 25 mm (0.98 in) on the upper armored deck.[9] These additions increased the weight of the ship's armor to 13,032 metric tons (12,826 long tons),[10] 32.6 percent of her displacement.[9] In early 1941, as a preparation for war,[7] Nagato's barbette armor was reinforced with 100 mm (3.9 in) armor plates above the main deck and 215 mm (8.5 in) plates below it.[28]
Fire control and sensors
When completed in 1920, the ship was fitted with a 10-meter (32 ft 10 in) rangefinder in the forward superstructure; six-meter (19 ft 8 in) and three-meter (9 ft 10 in) anti-aircraft rangefinders were added in May 1921 and 1923, respectively. The rangefinders in the second and third turrets were replaced by 10-meter units in 1932–1933.[29]
Nagato was initially fitted with a Type 13 fire-control system derived from Vickers equipment received during World War I, but this was replaced by an improved Type 14 system around 1925. It controlled the main and secondary guns; no provision was made for anti-aircraft fire until the Type 31 fire-control director was introduced in 1932. A modified Type 14 fire-control system was tested aboard the ship in 1935 and later approved for service as the Type 34. A new anti-aircraft director called the Type 94 that was used to control the 127 mm AA guns was introduced in 1937, although when Nagato received hers is unknown. The Type 96 25 mm (0.98 in) AA guns were controlled by a Type 95 director that was also introduced in 1937.[30]
While in drydock in May 1943, a Type 21 air search radar was installed on the roof of the 10-meter rangefinder at the top of the pagoda mast. On 27 June 1944, two Type 22 surface search radars were installed on the pagoda mast and two Type 13 early warning radars were fitted on her mainmast.[7]
Aircraft
Nagato was fitted with an 18-meter (59 ft 1 in)[31] aircraft flying-off platform on Turret No. 2 in August 1925. Yokosuka Ro-go Ko-gata and Heinkel HD 25 floatplanes were tested from it before it was removed early the following year.[7] An additional boom was added to the mainmast in 1926 to handle the Yokosuka E1Y now assigned to the ship.[16] A Hansa-Brandenburg W.33 floatplane was tested aboard Nagato that same year.[7] A catapult was fitted between the mainmast and Turret No. 3[32] in mid-1933,[7] a collapsible crane was installed in a portside sponson, and the ship was equipped to operate two or three floatplanes, although no hangar was provided. The ship now operated Nakajima E4N2 biplanes until they were replaced by Nakajima E8N2 biplanes in 1938. A more powerful catapult was installed in November 1938 to handle heavier aircraft, such as the one Kawanishi E7K that was added in 1939–1940. Mitsubishi F1M biplanes replaced the E8Ns on 11 February 1943.[33]
Construction and service
Nagato, named for Nagato Province,[34] was ordered on 12 May 1916[35] and laid down at the Kure Naval Arsenal on 28 August 1917 as the lead ship of her class. She was launched on 9 November 1919 by Admiral Katō Tomosaburō, completed on 15 November 1920 and commissioned 10 days later with Captain Nobutaro Iida in command. Nagato was assigned to the 1st Battleship Division and became the flagship of Rear Admiral Sōjirō Tochinai. On 13 February 1921, the ship was inspected by the Crown Prince, Hirohito. Captain Kanari Kabayama relieved Iida on 1 December 1921. The ship hosted Marshal Joseph Joffre on 18 February 1922 and Edward, Prince of Wales, and his aide-de-camp Lieutenant Louis Mountbatten on 12 April during the prince's visit to Japan.[7]
After the 1923 Great Kantō earthquake, Nagato loaded supplies from Kyushu for the victims on 4 September. Together with her sister ship Mutsu, she sank the hulk of the obsolete battleship Satsuma on 7 September 1924 during gunnery practice in Tokyo Bay in accordance with the Washington Naval Treaty. The ship was transferred to the reserve of the 1st Division on 1 December[36] and became a gunnery training ship. In August 1925, aircraft handling and take-off tests were conducted aboard Nagato. She was reassigned as the flagship of the Combined Fleet on 1 December, flying the flag of Admiral Keisuke Okada. Captain Kiyoshi Hasegawa assumed command of the ship on 1 December 1926.
Nagato was again placed in reserve on 1 December 1931 and her anti-aircraft armament was upgraded the following year. In August 1933 the ship participated in fleet maneuvers north of the Marshall Islands and she began her first modernization on 1 April 1934. This was completed on 31 January 1936 and Nagato was assigned to the 1st Battleship Division of the 1st Fleet. During the attempted coup d'état on 26 February by disgruntled Army officers, the ship was deployed in Tokyo Bay and some of her sailors were landed in support of the government. In August, she transported 1,749 men of the 43rd Infantry Regiment of the 11th Infantry Division from Shikoku to Shanghai during the Second Sino-Japanese War.[7] Her floatplanes bombed targets in Shanghai on 24 August before she returned to Sasebo the following day.[37] Nagato became a training ship on 1 December until she again became the flagship of the Combined Fleet on 15 December 1938. The ship participated in an Imperial Fleet Review on 11 October 1940. She was refitted in early 1941 in preparation for war.[7]
World War II
Admiral Isoroku Yamamoto issued the code phrase "Niitaka yama nobore" (Climb Mount Niitaka) on 2 December 1941 from Nagato at anchor at Hashirajima to signal the 1st Air Fleet (Kido Butai) in the North Pacific to proceed with its attack on Pearl Harbor. When the war started for Japan on 8 December,[Note 3] she sortied for the Bonin Islands, along with Mutsu, the battleships Hyūga, Yamashiro, Fusō, Ise of Battleship Division 2, and the light carrier Hōshō as distant cover for the withdrawal of the fleet attacking Pearl Harbor, and returned six days later. Yamamoto transferred his flag to the new battleship Yamato on 12 February 1942. Nagato was briefly refitted 15 March – 9 April at Kure Naval Arsenal.[7]
In June 1942 Nagato, commanded by Captain Hideo Yano, was assigned to the Main Body of the 1st Fleet during the Battle of Midway, together with Yamato, Mutsu, Hosho, the light cruiser Sendai, nine destroyers and four auxiliary ships.[38][39] Following the loss of all four carriers of the 1st Air Fleet on 4 June, Yamamoto attempted to lure the American forces west to within range of the Japanese air groups at Wake Island, and into a night engagement with his surface forces, but the American forces withdrew and Nagato saw no action. After rendezvousing with the remnants of the 1st Air Fleet on 6 June, survivors from the aircraft carrier Kaga were transferred to Nagato.[40] On 14 July, the ship was transferred to Battleship Division 2 and she became the flagship of the 1st Fleet. Yano was promoted to rear admiral on 1 November and he was replaced by Captain Yonejiro Hisamune nine days later. Nagato remained in Japanese waters training until August 1943. On 2 August Captain Mikio Hayakawa assumed command of the ship.[7]
That month, Nagato, Yamato, Fusō and the escort carrier Taiyō, escorted by two heavy cruisers and five destroyers transferred to Truk in the Caroline Islands. In response to the carrier raid on Tarawa on 18 September, Nagato and much of the fleet sortied for Eniwetok to search for the American forces before they returned to Truk on 23 September, having failed to locate them. The Japanese had intercepted some American radio traffic that suggested an attack on Wake Island, and on 17 October, Nagato and the bulk of the 1st Fleet sailed for Eniwetok to be in a position to intercept any such attack. The fleet arrived on 19 October, departed four days later, and arrived back at Truk on 26 October. Hayakawa was promoted to rear admiral on 1 November and he was relieved on 25 December by Captain Yuji Kobe.[7]
On 1 February 1944, Nagato departed Truk with Fusō to avoid an American air raid, and arrived at Palau on 4 February. They left on 16 February to escape another air raid. The ships arrived on 21 February at Lingga Island, near Singapore, and the ship became the flagship of Vice Admiral Matome Ugaki, commander of Battleship Division 1, on 25 February until he transferred his flag to Yamato on 5 May. Aside from a brief refit at Singapore, the ship remained at Lingga training until 11 May when she was transferred to Tawitawi on 12 May. The division was now assigned to the 1st Mobile Fleet, under the command of Vice Admiral Jisaburō Ozawa.[7]
On 10 June, Battleship Division 1 departed Tawitawi for Batjan in preparation for Operation Kon, a planned counterattack against the American invasion of Biak. Three days later, when Admiral Soemu Toyoda, commander-in-chief of the Combined Fleet, was notified of American attacks on Saipan, Operation Kon was canceled and Ugaki's force was diverted to the Mariana Islands. The battleships rendezvoused with Ozawa's main force on 16 June. During the Battle of the Philippine Sea, Nagato escorted the aircraft carriers Jun'yō, Hiyō and the light carrier Ryūhō. She fired 41 cm Type 3 Sankaidan incendiary anti-aircraft shrapnel shells at aircraft from the light carrier Belleau Wood that were attacking Jun'yō and claimed to have shot down two Grumman TBF Avenger torpedo bombers. The ship was strafed by American aircraft during the battle, but was not damaged and suffered no casualties.[7] During the battle Nagato rescued survivors from Hiyō that were transferred to the carrier Zuikaku once the ship reached Okinawa on 22 June. She continued on to Kure where she was refitted with additional radars and light AA guns. Undocked on 8 July, Nagato loaded a regiment of the 28th Infantry Division the following day and delivered them to Okinawa on 11 July. She arrived at Lingga via Manila on 20 July.[41]
Battle of Leyte Gulf
Kobe was promoted to rear admiral on 15 October. Three days later, Nagato sailed for Brunei Bay, Borneo, to join the main Japanese fleet in preparation for "Operation Sho-1", the counterattack planned against the American landings at Leyte. The Japanese plan called for Ozawa's carrier forces to lure the American carrier fleets north of Leyte so that Vice Admiral Takeo Kurita's 1st Diversion Force (also known as the Center Force) could enter Leyte Gulf and destroy American forces landing on the island. Nagato, together with the rest of Kurita's force, departed Brunei for the Philippines on 22 October.[42]
In the Battle of the Sibuyan Sea on 24 October, Nagato was attacked by multiple waves of American dive bombers and fighters. At 14:16[Note 4] she was hit by two bombs dropped by planes from the fleet carrier Franklin and the light carrier Cabot. The first bomb disabled five of her casemate guns, jammed one of her Type 89 gun mounts, and damaged the air intake to No. 1 boiler room, immobilizing one propeller shaft for 24 minutes until the boiler was put back on line.[7] Damage from the second bomb is unknown. The two bombs killed 52 men between them; the number of wounded is not known.[43]
On the morning of 25 October, the 1st Diversion Force passed through the San Bernardino Strait and headed for Leyte Gulf to attack the American forces supporting the invasion. In the Battle off Samar, Nagato engaged the escort carriers and destroyers of Task Group 77.4.3, codenamed "Taffy 3". At 06:01 she opened fire on three escort carriers, the first time she had ever fired her guns at an enemy ship, but missed. At 06:54 the destroyer USS Heermann fired a spread of torpedoes at the fast battleship Haruna; the torpedoes missed Haruna and headed for Yamato and Nagato which were on a parallel course. The two battleships were forced 10 miles (16 km) away from the engagement before the torpedoes ran out of fuel. Turning back, Nagato engaged the American escort carriers and their screening ships, claiming to have damaged one cruiser[Note 5] with forty-five 410 mm and ninety-two 14 cm shells. The ineffectiveness of her shooting was the result of the poor visibility caused by numerous rain squalls and by smoke screens laid by the defending escorts. At 09:10 Kurita ordered his ships to break off the engagement and head north. At 10:20 he ordered the fleet south once more, but as they came under increasingly severe air attack he ordered a retreat again at 12:36. At 12:43 Nagato was hit in the bow by two bombs, but the damage was not severe. Four gunners were washed overboard at 16:56 as the ship made a sharp turn to avoid dive-bomber attacks; a destroyer was detached to rescue them, but they could not be found. As it retreated back to Brunei on 26 October, the Japanese fleet came under repeated air attacks. Nagato and Yamato used Sankaidan shells against them and claimed to have shot down several bombers. Over the course of the last two days she fired ninety-nine 410 mm and six hundred fifty-three 14 cm shells, suffering 38 crewmen killed and 105 wounded during the same time.[7]
Final days of the war
On 15 November the ship was assigned to Battleship Division 3 of the 2nd Fleet. After an aerial attack at Brunei on 16 November, Nagato, Yamato, and the fast battleship Kongō left the following day, bound for Kure. En route, Kongō and one of the escorting destroyers were sunk by USS Sealion on 21 November. On 25 November, she arrived at Yokosuka, Japan, for repairs. Lack of fuel and materials meant that she could not be brought back into service and she was turned into a floating anti-aircraft battery. Her funnel and mainmast were removed to improve the arcs of fire of her AA guns, which were increased by two Type 89 mounts and nine triple Type 96 gun mounts. Her forward secondary guns were removed in compensation. Captain Kiyomi Shibuya relieved Kobe in command of Nagato on 25 November. Battleship Division 3 was disbanded on 1 January 1945 and the ship was reassigned to Battleship Division 1. That formation was disbanded on 10 February and she was assigned to the Yokosuka Naval District as a coastal defense ship.[7] Moored alongside a pier, a coal-burning donkey boiler was installed on the pier for heating and cooking purposes and a converted submarine chaser was positioned alongside to provide steam and electricity;[44] her anti-aircraft guns lacked full power and were only partially operational. On 20 April, Nagato was reduced to reserve and retired Rear Admiral Miki Otsuka assumed command a week later.[7]
In June 1945, all of her secondary guns and about half of her anti-aircraft armament was moved ashore, together with her rangefinders and searchlights. Her crew was accordingly reduced to less than 1,000 officers and enlisted men. On 18 July 1945, the heavily camouflaged ship was attacked by fighter bombers and torpedo bombers from five American carriers as part of Admiral William Halsey Jr.'s campaign to destroy the IJN's last surviving capital ships. Nagato was hit by two bombs, the first 500-pound (230 kg) bomb struck the bridge and killed Otsuka, the executive officer, and twelve sailors when it detonated upon hitting the roof of the conning tower. The second 500-pound bomb struck the deck aft of the mainmast and detonated when it hit No. 3 barbette. It failed to damage the barbette or the turret above it, but blew a hole nearly 12 feet (3.7 m) in diameter in the deck above the officer's lounge, killing 21 men and damaging four Type 96 guns on the deck above. A dud rocket of uncertain size hit the ship's fantail, but failed to do any significant damage. To convince the Americans that Nagato had been badly damaged by the attack, her damage was left unrepaired and some of her ballast tanks were pumped full of seawater to make her sit deeper in the water as if she had sunk to the harbor bottom.[7][44]
Captain Shuichi Sugino was appointed as Nagato's new captain on 24 July, but he was unable to take up his appointment until 20 August. Retired Rear Admiral Masamichi Ikeguchi was assigned as the ship's interim captain until Sugino arrived. The Yokosuka Naval District received an alarm on the night of 1/2 August that a large convoy was approaching Sagami Bay and Nagato was ordered to attack immediately. The ship was totally unprepared for any attack, but Ikeguchi began the necessary preparations. The water in the ballast compartments was pumped out and her crew began reloading the propellant charges for her 16-inch guns. The ship received more fuel from a barge later that morning, but no order to attack ever came as it had been a false alarm. Sailors from the battleship USS Iowa, Underwater Demolition Team 18,[44] and the high-speed transport USS Horace A. Bass[45] secured the battleship on 30 August after the occupation began and Captain Thomas J Flynn, executive officer of the Iowa, assumed command. By the time the war ended, Nagato was the only Japanese battleship still afloat.[46] She was stricken from the Navy List on 15 September.[44]
After the war
The ship was selected to participate as a target ship in Operation Crossroads, a series of nuclear weapon tests held at Bikini Atoll in mid-1946. In mid-March, Nagato departed Yokosuka for Eniwetok under the command of Captain W. J. Whipple with an American crew of about 180 men supplementing her Japanese crew.[47] The ship was only capable of a speed of 10 knots (19 km/h; 12 mph) from her two operating propeller shafts. Her hull had not been repaired from the underwater damage sustained during the attack on 18 July 1945 and she leaked enough that her pumps could not keep up. Her consort, the light cruiser Sakawa, broke down on 28 March and Nagato attempted to take her in tow, but one of her boilers malfunctioned and the ship ran out of fuel in bad weather. The ship had a list of seven degrees to port by the time tugboats from Eniwetok arrived on 30 March. Towed at a speed of 1 knot (1.9 km/h; 1.2 mph), the ship reached Eniwetok on 4 April where she received temporary repairs. On her trip to Bikini in May, Nagato reached 13 knots (24 km/h; 15 mph).[7]
Operation Crossroads began with the first blast (Test Able), an air burst on 1 July; she was 1,500 meters (1,640 yd) from ground zero and was only lightly damaged. A skeleton crew boarded Nagato to assess the damage and prepare her for the next test on 25 July. As a test, they operated one of her boilers for 36 hours without any problems. For Test Baker, an underwater explosion, the ship was positioned 870 meters (950 yd) from ground zero. Nagato rode out the tsunami from the explosion with little apparent damage; she had a slight starboard list of two degrees after the tsunami dissipated. A more thorough assessment could not be made because she was dangerously radioactive. Her list gradually increased over the next five days and she capsized and sank during the night of 29/30 July.[44]
The wreck is upside down and her most prominent features are her four propellers, at a depth of 33.5 meters (110 ft) below the surface.[48] She has become a scuba diving destination in recent years and The Times named Nagato as one of the top ten wreck diving sites in the world in 2007.[48][49]
365(2nd)_27
Out of all the wonderful shots from this fab trek, I prefer the weirdest edit, tonight (I'll probably change my mind tomorrow LOL). Adding a SOOC pic taken a minute before this one and 2 more favourites below - just love those textures! Need to find time to edit this bunch, I'm happy with many :-))
Location: Through Fener towards Chora church. Istanbul
Day 27
1/27/2011