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I got all eleven of the new Castle Princess pins ($9.99) at 20th Century Music Company on Main Street. The cards are all white, a departure from the black color of most OE Disney Parks pin backer cards in the past. They each have a Disney Castle in the background, with glitter fill. The color of the Castle varies with the Princess, and is based on a color associated with the Princess. Some of the images of the Princesses are full body views, others are closer views. Some of Princesses suffer from blending in with the background, and some of the them have issues with their faces (especially the ones in smaller scale). Also, I would have liked Anna and Elsa being included in this series. But overall, I like these new pins.
Situated amidst the calming greenery, a village steeped in ancient animism and rituals, is the home of about 250 artisans carrying forward the tradition of ecstatic wooden mask making for generations. The craft of Gomira dance masks is practiced in a specific area in North Dinajpur district of West Bengal state, India, in and around the village of Mahisbathan (Khunia Danga, Kushmandi Block) located approximately 50km south-east of Raiganj, the district headquarter.
The mask dance (or Mukha Khel) is usually organized in between mid-April to mid-July though there are no fixed dates, but each village in the area organizes at least one Gomira dance during this period according to their convenience, at a central location. The Gomira dances have distinct forms. The Gomira format is the predominant one, which has characters with strong links to the animist tradition. It is performed to propitiate Gram-Chandi, the female deity, usher in the 'good forces' and drive out the 'evil forces'.
The craft of Gomira mask-making, in its pristine form, catered to the needs of the dancers (and any villager wishing to give a mask as an offering to the village deity). The masks make part of the costume of the traditional Gomira dance. Themes of the masks are usually spiritual, historic and religious.
Originally, the Gomira masks are crafted from neem wood, as per Hindu mythology. Later locally available cheaper wood such as gamhar, pakur, kadam, mango, and teak came to be used. The village craftsmen are very conscious of the environment and always plant one tree for trees cut down, usually of the same species.
The mask making begins with cutting the log and then immersed in water for seasoning. Once the basic shape has emerged, they use the broad chisel and heaviest hammer to bring out the final shape. The reverse side of the mask is scooped out very carefully. For finer finishing, narrower chisels, sand papers of various grades are being used and a coat or two of varnish, which provides smoothness to the mask and ensures durability. Formerly, the masks were hand-painted with natural dyes. Slowly the use of chemical dyes and even enamel paints have gained acceptance mainly because of ready availability and permanence.
The Gomira craftsmen are from Rajbongshi community and do not belong to any particular caste. The women folk have never been a part of mask-making. For most of the artisans, mask making is a supplementary source of income.
In association with UNESCO, Government of West Bengal's Department of Micro, Small and Medium Enterprises & Textiles has developed a Rural Craft Hub at Mahisbathan to resurrect this art form, by giving the craftsmen a place to work. The Mahisbathan Gramin Hasta Shilpa Samabay Samiti Limited (a cooperative of craftsmen and artisans who live in the nearby villages) runs the centre; ensures payments for work done and promotes the sale of masks and other wooden artefacts. The Samiti delivers more than 100 masks per month, where the selling price varies from Rs. 700 (USD $10) to Rs. 3500 (USD $50), depending on the complexity.
The Samity also runs a Folk Art Centre which is also equipped with accommodation facility for guests. One can participate in workshops, learn about the history of the community and craft, nuances of the mask making and the fascinating associated stories.
More, Gomira Dance Mask by Tulip Sinha - The Chitrolekha Journal on Art and Design
Beautiful Bengal, India
An advert for Associated Motorways that featured on the rear cover of the ABC Coach & Bus Guide for summer 1960. Associated Motorways were a pool of operators, whose members varied slightly over the years, but included Black & White, Red & White, Midland Red, Western/Southern National, Lincolnshire and Eastern Counties. The co-ordinated services would last forty years until 1974, when licenses were transferred to National Travel (South West).
The advert includes Black & white Motorways Guy Arab UF/Willowbrook PAD 186 working between London and Swansea.
Associated General Contractors Oregon-Columbia Chapter ODOT Annual Meeting, Salem, OR, Feb. 21, 2020.
A fine use of photomontage and artwork here that captures the excitement of the steamer as it plyed its way across the narrow seas! A brochure issued by the 'Associated British & Irish Railways" that was the overseas marketing enterprise formed by the initially by the LMSR, LNER and SR with the GWR and Great Southern of Ireland joining a couple of years later.
The various railways appear to have taken turns to produce the annual editions of the literature and this carries the print code of the Southern Railway who, along with the LNER, had the lion's share of Continental steamer services in the day when railways also ran ships. Sadly this brochure would not see its dates out as on 3 September 1939 the Second World War effectively sealed off the UK from the Continent for six long years and post-war travel would never seem quite so exotic. The artwork is signed with "M", an initial that appears on numerous other items of railway publicity and that refer toReginald Mayes.
Design by M Moser Associates
When workspace designer M Moser redesigned its Hong Kong office, it was determined to visibly demonstrate the benefits of migrating to a more technologically sophisticated, collaborative and Sustainable style of working. The doubling of existing meeting spaces and integration of shared areas such as team hubs, plus ‘heads down’ rooms for more private working and meetings ensured enhanced knowledge sharing. Collaboration was further improved by the seamless integration of new technologies. Incorporating optimised natural daylight, plus energy-efficient individually-lit, island style personal workstations and extensively recycling existing fittings and furnishings, the new office shortly expects to receive LEED certification.
Lead Designer: Karen Wong
Photography: Vitus Lau, Stefan Ripperger
Text: W. Frederic Nitschke
A late afternoon storm with associated low clouds provided some interesting perspectives for photos of the pine plantations and hills around Porpunkah and Bright in north east Victoria.
Meredith Sercy is one of the best hairstylists found at Hair Associates. She is talking with one of her customers about the look the customer is wanting to achieve in the salon.
The associated video with this picture series is Our Trip to Crete on YouTube.
This part of our adventures on our Grand Tour of Europe is in episode four of the Take Flight with Scott video series on YouTube. Please join us there for even more content from this trip. Part four is our time on Crete, Greece with our teen nieces Madeline and Emily, including a trip to the ruins in Ancient Aptera, and a visit to the freshwater flowing through Glyka Nera Beach.
Also, you can follow my personal ZiffedTraveler Instagram or the TakeFlight with Scott Instagram pages for more content and news. We are on Facebook, too.
Design by M Moser Associates
When workspace designer M Moser redesigned its Hong Kong office, it was determined to visibly demonstrate the benefits of migrating to a more technologically sophisticated, collaborative and Sustainable style of working. The doubling of existing meeting spaces and integration of shared areas such as team hubs, plus ‘heads down’ rooms for more private working and meetings ensured enhanced knowledge sharing. Collaboration was further improved by the seamless integration of new technologies. Incorporating optimised natural daylight, plus energy-efficient individually-lit, island style personal workstations and extensively recycling existing fittings and furnishings, the new office shortly expects to receive LEED certification.
Lead Designer: Karen Wong
Photography: Vitus Lau, Stefan Ripperger
Text: W. Frederic Nitschke
Design by M Moser Associates
When workspace designer M Moser redesigned its Hong Kong office, it was determined to visibly demonstrate the benefits of migrating to a more technologically sophisticated, collaborative and Sustainable style of working. The doubling of existing meeting spaces and integration of shared areas such as team hubs, plus ‘heads down’ rooms for more private working and meetings ensured enhanced knowledge sharing. Collaboration was further improved by the seamless integration of new technologies. Incorporating optimised natural daylight, plus energy-efficient individually-lit, island style personal workstations and extensively recycling existing fittings and furnishings, the new office shortly expects to receive LEED certification.
Lead Designer: Karen Wong
Photography: Vitus Lau, Stefan Ripperger
Text: W. Frederic Nitschke
Broadgate, London EC2.
Peter Foggo of Arup Associates, 1982-4. Currently being refurbished.
Sony A7 + Canon FD 35mm f/2.0 SSC
The associated video with this picture series is Our Trip to Crete on YouTube.
This part of our adventures on our Grand Tour of Europe is in episode three of the Take Flight with Scott video series on YouTube. Please join us there for even more content from this trip. Part one is our time on Crete, Greece with our teen nieces Madeline and Emily.
Also, you can follow my personal ZiffedTraveler Instagram or the TakeFlight with Scott Instagram pages for more content and news. We are on Facebook, too.
Associated Portland Cement Manufacturers, Shipton-on-Cherwell in Oxfordshire still had a rail-served quarry at the time of this visit on 29th March 1970, but the Barclay and Peckett steam locomotives had been displaced by diesel locos. Rolls Royce 275hp 'Sentinel' 4-wheel diesel hydraulic, works number 10266, was just three years old when photographed at the head of a rake of internal tippler wagons. The 'Sentinel' does not survive today.
© Gordon Edgar - All rights reserved. Please do not use my images without my explicit permission
Carris, Estação de Santo Amaro, Lisboa
"AEC was a British vehicle manufacturer which built buses, motorcoaches and lorries from 1912 until 1979. The acronym stood for the Associated Equipment Company, but this name was hardly ever used; instead it traded under the AEC and ACLO brands.
While famously associated with London's Routemaster buses, AEC supplied commercial vehicles to many companies both domestically and around the world."
Painting from a Mexican greeting card. This woman holding the pineapple is wearing a huipil and skirt typical of Huautla de Jimenez, a Mazatec speaking area in the north of Oaxaca Mexico.
She looks like she's ready to dance the famous Danza de la Pina, a dance that's usually more associated with the Chinantec people of the Papaloapan region of Oaxaca.
A Chinese ceramic lotus shaped insence burner with a Montblanc. wrist watch.
THE HISTORY OF INCENSE:
The word "perfume" comes from Old Provincial French perfumar - per "through" and fumar "to smoke". This explains the art of perfumery, believed to have begun in the Middle East with the burning of incense. The use of incense dates back to biblical times and may have originated in Egypt, where aromatic trees were imported from Arabia to be used in religious ceremonies.
Ganjin, a Buddhist priest from Tang China, reached Japan in 754 AD. This venerable priest, well known for introducing Buddhist precepts into Japan, should also be remembered for his accomplishment in the history of incense. through medical incense and the skill of nerikoh (blended incense balls), Ganjin introduced a thriving incense culture from Tang dynasty China into Japan.
Takimono, a kind of nerikoh, is made of powdered incense for medical use, together with binding substances such as nectar and treacle. there was no fragrance incense before nerikoh in Japan, and people used to burn medical incense to generate fragrances. As nerikoh is a mixture of ingredients, different mixtures created subtly different fragrances. As a result, people made their own favorite fragrances from original concoctions. In this context, incense was no longer used as a religious offering, but as a tasteful pleasure called soradakimono designed for the enjoyment of graceful aromas. This was the start of the esthetic and artistic world of graceful incense-burning in Japan.
Court nobles in the Heian period (8th to 12th centuries) concocted original takimono in search of graceful and sophisticated fragrances for personal use. Different blends were used for different times, occasions or seasons, according to the mood of the moment. To impregnate their clothes or suffuse their rooms for guests, court people burnt their favorite blend of incense. “Takimonoawase”, an incense game where participants competed to produce better fragrances, also started in this period. Not quite satisfied with the simple fragrances of flowers and fruits in nature, court nobles created fragrances for their pleasure, thus establishing the foundation of a peculiar incense culture that was firmly attached to a keen awareness of the seasons. This is how the essential quality of Koh-Do (“the Way of Incense”) was formed.
Incense is aromatic biotic material that releases fragrant smoke when burned. The term refers to the material itself, rather than to the aroma that it produces. Incense is used for aesthetic reasons, and in therapy, meditation, and ceremony. It may also be used as a simple deodorant or insectifuge.
Incense is composed of aromatic plant materials, often combined with essential oils. The forms taken by incense differ with the underlying culture, and have changed with advances in technology and increasing number of uses.
Incense can generally be separated into two main types: "indirect-burning" and "direct-burning". Indirect-burning incense (or "non-combustible incense") is not capable of burning on its own, and requires a separate heat source. Direct-burning incense (or "combustible incense") is lit directly by a flame and then fanned or blown out, leaving a glowing ember that smoulders and releases a smoky fragrance. Direct-burning incense is either a paste formed around a bamboo stick, or a paste that is extruded into a stick or cone shape.
HISTORY:
The word incense comes from Latin incendere meaning "to burn".
Combustible bouquets were used by the ancient Egyptians, who employed incense in both pragmatic and mystical capacities. Incense was burnt to counteract or obscure malodorous products of human habitation, but was widely perceived to also deter malevolent demons and appease the gods with its pleasant aroma. Resin balls were found in many prehistoric Egyptian tombs in El Mahasna, giving evidence for the prominence of incense and related compounds in Egyptian antiquity. One of the oldest extant incense burners originates from the 5th dynasty. The Temple of Deir-el-Bahari in Egypt contains a series of carvings that depict an expedition for incense.
The Babylonians used incense while offering prayers to divining oracles. Incense spread from there to Greece and Rome.
Incense burners have been found in the Indus Civilization (3300–1300 BCE). Evidence suggests oils were used mainly for their aroma. India also adopted techniques from East Asia, adapting the formulation to encompass aromatic roots and other indigenous flora. This was the first usage of subterranean plant parts in incense. New herbs like Sarsaparilla seeds, frankincense, and cypress were used by Indians.
At around 2000 BCE, Ancient China began the use of incense in the religious sense, namely for worship. Incense was used by Chinese cultures from Neolithic times and became more widespread in the Xia, Shang, and Zhou dynasties. The earliest documented use of incense comes from the ancient Chinese, who employed incense composed of herbs and plant products (such as cassia, cinnamon, styrax, and sandalwood) as a component of numerous formalized ceremonial rites. Incense usage reached its peak during the Song dynasty with numerous buildings erected specifically for incense ceremonies.
Brought to Japan in the 6th century by Korean Buddhist monks, who used the mystical aromas in their purification rites, the delicate scents of Koh (high-quality Japanese incense) became a source of amusement and entertainment with nobles in the Imperial Court during the Heian Era 200 years later. During the 14th-century Ashikaga shogunate, a samurai warrior might perfume his helmet and armor with incense to achieve an aura of invincibility (as well as to make a noble gesture to whoever might take his head in battle). It wasn't until the Muromachi period during the 15th and 16th century that incense appreciation (kōdō) spread to the upper and middle classes of Japanese society.
COMPOSITION:
A variety of materials have been used in making incense. Historically there has been a preference for using locally available ingredients. For example, sage and cedar were used by the indigenous peoples of North America. Trading in incense materials comprised a major part of commerce along the Silk Road and other trade routes, one notably called the Incense Route.
Local knowledge and tools were extremely influential on the style, but methods were also influenced by migrations of foreigners, such as clergy and physicians.
COMBUSTIBLE BASE:
The combustible base of a direct burning incense mixture not only binds the fragrant material together but also allows the produced incense to burn with a self-sustained ember, which propagates slowly and evenly through an entire piece of incense with such regularity that it can be used to mark time. The base is chosen such that it does not produce a perceptible smell. Commercially, two types of incense base predominate:
Fuel and oxidizer mixtures: Charcoal or wood powder provides the fuel for combustion while an oxidizer such as sodium nitrate or potassium nitrate sustains the burning of the incense. Fragrant materials are added to the base prior to shaping, as in the case of powdered incense materials, or after, as in the case of essential oils. The formula for charcoal-based incense is superficially similar to black powder, though it lacks the sulfur.
Natural plant-based binders: Gums such as Gum Arabic or Gum Tragacanth are used to bind the mixture together. Mucilaginous material, which can be derived from many botanical sources, is mixed with fragrant materials and water. The mucilage from the wet binding powder holds the fragrant material together while the cellulose in the powder combusts to form a stable ember when lit. The dry binding powder usually comprises about 10% of the dry weight in the finished incense. These include:
Makko (incense powder) made from the bark of various trees in the genus Persea (such as Persea thunbergii)
Xiangnan pi (made from the bark of trees of genus Phoebe such as Phoebe nanmu or Persea zuihoensis.
Jigit: a resin based binder used in India
Laha or Dar: bark based powders used in Nepal, Tibet, and other East Asian countries.
Typical compositions burn at a temperature between 220 °C and 260 °C.
TYPES:
Incense is available in various forms and degrees of processing. They can generally be separated into "direct-burning" and "indirect-burning" types. Preference for one form or another varies with culture, tradition, and personal taste. The two differ in their composition due to the former's requirement for even, stable, and sustained burning.
INDIRECT-BURNING:
Indirect-burning incense, also called "non-combustible incense", is an aromatic material or combination of materials, such as resins, that does not contain combustible material and so requires a separate heat source. Finer forms tend to burn more rapidly, while coarsely ground or whole chunks may be consumed very gradually, having less surface area. Heat is traditionally provided by charcoal or glowing embers. In the West, the best known incense materials of this type are the resins frankincense and myrrh, likely due to their numerous mentions in the Bible. Frankincense means "pure incense", though in common usage refers specifically to the resin of the boswellia tree.
Whole: The incense material is burned directly in raw form on top of coal embers.
Powdered or granulated: Incense broken into smaller pieces burns quickly and provides brief but intense odor.
Paste: Powdered or granulated incense material is mixed with a sticky incombustible binder, such as dried fruit, honey, or a soft resin and then formed to balls or small pastilles. These may then be allowed to mature in a controlled environment where the fragrances can commingle and unite. Much Arabian incense, also called "Bukhoor" or "Bakhoor", is of this type, and Japan has a history of kneaded incense, called nerikō or awasekō, made using this method. Within the Eastern Orthodox Christian tradition, raw frankincense is ground into a fine powder and then mixed with various sweet-smelling essential oils.
DIRECT-BURNING:
Direct-burning incense, also called "combustible incense", is lit directly by a flame. The glowing ember on the incense will continue to smoulder and burn the rest of the incense without further application of external heat or flame. Direct-burning incense is either extruded, pressed into forms, or coated onto a supporting material. This class of incense is made from a moldable substrate of fragrant finely ground (or liquid) incense materials and odourless binder. The composition must be adjusted to provide fragrance in the proper concentration and to ensure even burning. The following types are commonly encountered, though direct-burning incense can take nearly any form, whether for expedience or whimsy.
Coil: Extruded and shaped into a coil without a core, coil incense can burn for an extended period, from hours to days, and is commonly produced and used in Chinese cultures.
Cone: Incense in this form burns relatively quickly. Incense cones were invented in Japan in the 1800s.
Cored stick: A supporting core of bamboo is coated with a thick layer of incense material that burns away with the core. Higher-quality variations have fragrant sandalwood cores. This type of incense is commonly produced in India and China. When used in Chinese folk religion, these are sometimes known as "joss sticks".
Dhoop or solid stick: With no bamboo core, dhoop incense is easily broken for portion control. This is the most commonly produced form of incense in Japan and Tibet.
Powder: The loose incense powder used for making indirect burning incense is sometimes burned without further processing. Powder incense is typically packed into long trails on top of wood ash using a stencil and burned in special censers or incense clocks.
Paper: Paper infused with incense, folded accordion style, is lit and blown out. Examples include Carta d'Armenia and Papier d'Arménie.
Rope: The incense powder is rolled into paper sheets, which are then rolled into ropes, twisted tightly, then doubled over and twisted again, yielding a two-strand rope. The larger end is the bight, and may be stood vertically, in a shallow dish of sand or pebbles. The smaller (pointed) end is lit. This type of incense is easily transported and stays fresh for extremely long periods. It has been used for centuries in Tibet and Nepal.
Moxa tablets, which are disks of powdered mugwort used in Traditional Chinese medicine for moxibustion, are not incenses; the treatment is by heat rather than fragrance.
Incense sticks may be termed joss sticks, especially in parts of East Asia, South Asia and Southeast Asia. Among ethnic Chinese and Chinese-influenced communities these are traditionally burned at temples, before the threshold of a home or business, before an image of a religious divinity or local spirit, or in shrines, large and small, found at the main entrance of every village. Here the earth god is propitiated in the hope of bringing wealth and health to the village. They can also be burned in front of a door or open window as an offering to heaven, or the devas. The word "joss" is derived from the Latin deus (god) via the Portuguese deos through the Javanese dejos, through Chinese pidgin English.
PRODUCTION:
The raw materials are powdered and then mixed together with a binder to form a paste, which, for direct burning incense, is then cut and dried into pellets. Incense of the Athonite Orthodox Christian tradition is made by powdering frankincense or fir resin, mixing it with essential oils. Floral fragrances are the most common, but citrus such as lemon is not uncommon. The incense mixture is then rolled out into a slab approximately 1 cm thick and left until the slab has firmed. It is then cut into small cubes, coated with clay powder to prevent adhesion, and allowed to fully harden and dry. In Greece this rolled incense resin is called 'Moskolibano', and generally comes in either a pink or green colour denoting the fragrance, with pink being rose and green being jasmine.
Certain proportions are necessary for direct-burning incense:
Oil content: an excess of oils may prevent incense from smoldering effectively. Resinous materials such as myrrh and frankincense are typically balanced with "dry" materials such as wood, bark and leaf powders.
Oxidizer quantity: Too little oxidizer in gum-bound incense may prevent the incense from igniting, while too much will cause the incense to burn too quickly, without producing fragrant smoke.
Binder: Water-soluble binders such as "makko" ensure that the incense mixture does not crumble when dry, dilute the mixture.
Mixture density: Incense mixtures made with natural binders must not be combined with too much water in mixing, or over-compressed while being formed, which would result in either uneven air distribution or undesirable density in the mixture, causing the incense to burn unevenly, too slowly, or too quickly.
Particulate size: The incense mixture has to be well pulverized with similarly sized particulates. Uneven and large particulates result in uneven burning and inconsistent aroma production when burned.
"Dipped" or "hand-dipped" direct-burning incense is created by dipping "incense blanks" made of unscented combustible dust into any suitable kind of essential or fragrance oil. These are often sold in the United States by flea-market and sidewalk vendors who have developed their own styles. This form of incense requires the least skill and equipment to manufacture, since the blanks are pre-formed in China or South East Asia.
Incense mixtures can be extruded or pressed into shapes. Small quantities of water are combined with the fragrance and incense base mixture and kneaded into a hard dough. The incense dough is then pressed into shaped forms to create cone and smaller coiled incense, or forced through a hydraulic press for solid stick incense. The formed incense is then trimmed and slowly dried. Incense produced in this fashion has a tendency to warp or become misshapen when improperly dried, and as such must be placed in climate-controlled rooms and rotated several times through the drying process.
Traditionally, the bamboo core of cored stick incense is prepared by hand from Phyllostachys heterocycla cv. pubescens since this species produces thick wood and easily burns to ashes in the incense stick. In a process known as "splitting the foot of the incense stick", the bamboo is trimmed to length, soaked, peeled, and split in halves until the thin sticks of bamboo have square cross sections of less than 3mm. This process has been largely replaced by machines in modern incense production.
In the case of cored incensed sticks, several methods are employed to coat the sticks cores with incense mixture:
Paste rolling: A wet, malleable paste of incense mixture is first rolled into a long, thin coil, using a paddle. Then, a thin stick is put next to the coil and the stick and paste are rolled together until the stick is centered in the mixture and the desired thickness is achieved. The stick is then cut to the desired length and dried.
Powder-coating: Powder-coating is used mainly to produce cored incense of either larger coil (up to 1 meter in diameter) or cored stick forms. A bundle of the supporting material (typically thin bamboo or sandalwood slivers) is soaked in water or a thin water/glue mixture for a short time. The thin sticks are evenly separated, then dipped into a tray of incense powder consisting of fragrance materials and occasionally a plant-based binder. The dry incense powder is then tossed and piled over the sticks while they are spread apart. The sticks are then gently rolled and packed to maintain roundness while more incense powder is repeatedly tossed onto the sticks. Three to four layers of powder are coated onto the sticks, forming a 2 mm thick layer of incense material on the stick. The coated incense is then allowed to dry in open air. Additional coatings of incense mixture can be applied after each period of successive drying. Incense sticks produced in this fashion and burned in temples of Chinese folk religion can have a thickness between 2 and 4 millimeters.
Compression: A damp powder is mechanically formed around a cored stick by compression, similar to the way uncored sticks are formed. This form is becoming more common due to the higher labor cost of producing powder-coated or paste-rolled sticks.
BURNING INCENSE:
Indirect-burning incense burned directly on top of a heat source or on a hot metal plate in a censer or thurible.
In Japan a similar censer called a egōro (柄香炉) is used by several Buddhist sects. The egōro is usually made of brass, with a long handle and no chain. Instead of charcoal, makkō powder is poured into a depression made in a bed of ash. The makkō is lit and the incense mixture is burned on top. This method is known as sonae-kō (religious burning).
For direct-burning incense, the tip or end of the incense is ignited with a flame or other heat source until the incense begins to turn into ash at the burning end. The flame is then fanned or blown out, leaving the incense to smolder.
CULTURAL VARIATIONS:
ARABIAN:
In most Arab countries, incense is burned in the form of scented chips or blocks called bakhoor (Arabic: بخور [bɑˈxuːɾ, bʊ-]. Incense is used on special occasions like weddings or on Fridays or generally to perfume the house. The bakhoor is usually burned in a mabkhara, a traditional incense burner (censer) similar to the Somali Dabqaad. It is customary in many Arab countries to pass bakhoor among the guests in the majlis ('congregation'). This is done as a gesture of hospitality.
CHINESE:
For over two thousand years, the Chinese have used incense in religious ceremonies, ancestor veneration, Traditional Chinese medicine, and daily life. Agarwood (chénxiāng) and sandalwood (tánxiāng) are the two most important ingredients in Chinese incense.
Along with the introduction of Buddhism in China came calibrated incense sticks and incense clocks. The first known record is by poet Yu Jianwu (487-551): "By burning incense we know the o'clock of the night, With graduated candles we confirm the tally of the watches." The use of these incense timekeeping devices spread from Buddhist monasteries into Chinese secular society.
Incense-stick burning is an everyday practice in traditional Chinese religion. There are many different types of stick used for different purposes or on different festive days. Many of them are long and thin. Sticks are mostly coloured yellow, red, or more rarely, black. Thick sticks are used for special ceremonies, such as funerals. Spiral incense, with exceedingly long burn times, is often hung from temple ceilings. In some states, such as Taiwan,
Singapore, or Malaysia, where they celebrate the Ghost Festival, large, pillar-like dragon incense sticks are sometimes used. These generate so much smoke and heat that they are only burned outside.
Chinese incense sticks for use in popular religion are generally odorless or only use the slightest trace of jasmine or rose, since it is the smoke, not the scent, which is important in conveying the prayers of the faithful to heaven. They are composed of the dried powdered bark of a non-scented species of cinnamon native to Cambodia, Cinnamomum cambodianum. Inexpensive packs of 300 are often found for sale in Chinese supermarkets. Though they contain no sandalwood, they often include the Chinese character for sandalwood on the label, as a generic term for incense.
Highly scented Chinese incense sticks are used by some Buddhists. These are often quite expensive due to the use of large amounts of sandalwood, agarwood, or floral scents used. The sandalwood used in Chinese incenses does not come from India, its native home, but rather from groves planted within Chinese territory. Sites belonging to Tzu Chi, Chung Tai Shan, Dharma Drum Mountain, Xingtian Temple, or City of Ten Thousand Buddhas do not use incense.
INDIAN:
Incense sticks, also known as agarbathi (or agarbatti) and joss sticks, in which an incense paste is rolled or moulded around a bamboo stick, are the main forms of incense in India. The bamboo method originated in India, and is distinct from the Nepali/Tibetan and Japanese methods of stick making without bamboo cores. Though the method is also used in the west, it is strongly associated with India.
The basic ingredients are the bamboo stick, the paste (generally made of charcoal dust and joss/jiggit/gum/tabu powder – an adhesive made from the bark of litsea glutinosa and other trees), and the perfume ingredients - which would be a masala (spice mix) powder of ground ingredients into which the stick would be rolled, or a perfume liquid sometimes consisting of synthetic ingredients into which the stick would be dipped. Perfume is sometimes sprayed on the coated sticks. Stick machines are sometimes used, which coat the stick with paste and perfume, though the bulk of production is done by hand rolling at home. There are about 5,000 incense companies in India that take raw unperfumed sticks hand-rolled by approximately 200,000 women working part-time at home, and then apply their own brand of perfume, and package the sticks for sale. An experienced home-worker can produce 4,000 raw sticks a day. There are about 50 large companies that together account for up to 30% of the market, and around 500 of the companies, including a significant number of the main ones, including Moksh Agarbatti and Cycle Pure, are based in Mysore.
JEWISH TEMPLE IN JERUSALEM:
KETORET:
Ketoret was the incense offered in the Temple in Jerusalem and is stated in the Book of Exodus to be a mixture of stacte, onycha, galbanum and frankincense.
TIBETAN:
Tibetan incense refers to a common style of incense found in Tibet, Nepal, and Bhutan. These incenses have a characteristic "earthy" scent to them. Ingredients vary from cinnamon, clove, and juniper, to kusum flower, ashvagandha, and sahi jeera.
Many Tibetan incenses are thought to have medicinal properties. Their recipes come from ancient Vedic texts that are based on even older Ayurvedic medical texts. The recipes have remained unchanged for centuries.
JAPANESE:
In Japan incense appreciation folklore includes art, culture, history, and ceremony. It can be compared to and has some of the same qualities as music, art, or literature. Incense burning may occasionally take place within the tea ceremony, just like calligraphy, ikebana, and scroll arrangement. The art of incense appreciation, or koh-do, is generally practiced as a separate art form from the tea ceremony, and usually within a tea room of traditional Zen design.
Agarwood (沈香 Jinkō) and sandalwood (白檀 byakudan) are the two most important ingredients in Japanese incense. Agarwood is known as "jinkō" in Japan, which translates as "incense that sinks in water", due to the weight of the resin in the wood. Sandalwood is one of the most calming incense ingredients and lends itself well to meditation. It is also used in the Japanese tea ceremony. The most valued Sandalwood comes from Mysore in the state of Karnataka in India.
Another important ingredient in Japanese incense is kyara (伽羅). Kyara is one kind of agarwood (Japanese incense companies divide agarwood into 6 categories depending on the region obtained and properties of the agarwood). Kyara is currently worth more than its weight in gold.
Some terms used in Japanese incense culture include:
Incense arts: [香道, kodo]
Agarwood: [ 沈香 ] – from heartwood from Aquilaria trees, unique, the incense wood most used in incense ceremony, other names are: lignum aloes or aloeswood, gaharu, jinko, or oud.
Censer/Incense burner: [香爐] – usually small and used for heating incense not burning, or larger and used for burning
Charcoal: [木炭] – only the odorless kind is used.
Incense woods: [ 香木 ] – a naturally fragrant resinous wood.
USAGE:
PRACTICAL:
Incense fragrances can be of such great strength that they obscure other less desirable odours. This utility led to the use of incense in funerary ceremonies because the incense could smother the scent of decay. An example, as well as of religious use, is the giant Botafumeiro thurible that swings from the ceiling of the Cathedral of Santiago de Compostela. It is used in part to mask the scent of the many tired, unwashed pilgrims huddled together in the Cathedral of Santiago de Compostela.
A similar utilitarian use of incense can be found in the post-Reformation Church of England. Although the ceremonial use of incense was abandoned until the Oxford Movement, it was common to have incense (typically frankincense) burned before grand occasions, when the church would be crowded. The frankincense was carried about by a member of the vestry before the service in a vessel called a 'perfuming pan'. In iconography of the day, this vessel is shown to be elongated and flat, with a single long handle on one side. The perfuming pan was used instead of the thurible, as the latter would have likely offended the Protestant sensibilities of the 17th and 18th centuries.
The regular burning of direct-burning incense has been used for chronological measurement in incense clocks. These devices can range from a simple trail of incense material calibrated to burn in a specific time period, to elaborate and ornate instruments with bells or gongs, designed to involve multiple senses.
Incense made from materials such as citronella can repel mosquitoes and other irritating, distracting, or pestilential insects. This use has been deployed in concert with religious uses by Zen Buddhists who claim that the incense that is part of their meditative practice is designed to keep bothersome insects from distracting the practitioner. Currently, more effective pyrethroid-based mosquito repellent incense is widely available in Asia.
Papier d'Arménie was originally sold as a disinfectant as well as for the fragrance.
Incense is also used often by people who smoke indoors and do not want the smell to linger.
AESTHETIC:
Many people burn incense to appreciate its smell, without assigning any other specific significance to it, in the same way that the foregoing items can be produced or consumed solely for the contemplation or enjoyment of the aroma. An example is the kōdō (香道), where (frequently costly) raw incense materials such as agarwood are appreciated in a formal setting.
RELIGIOUS:
Religious use of incense is prevalent in many cultures and may have roots in the practical and aesthetic uses, considering that many of these religions have little else in common. One common motif is incense as a form of sacrificial offering to a deity. Such use was common in Judaic worship and remains in use for example in the Catholic, Orthodox, and Anglican churches, Taoist and Buddhist Chinese jingxiang (敬香 "offer incense), etc.
Aphrodisiac Incense has been used as an aphrodisiac in some cultures. Both ancient Greek and ancient Egyptian mythology suggest the usage of incense by goddesses and nymphs. Incense is thought to heighten sexual desires and sexual attraction.
Time-keeper Incense clocks are used to time social, medical and religious practices in parts of eastern Asia. They are primarily used in Buddhism as a timer of mediation and prayer. Different types of incense burn at different rates; therefore, different incense are used for different practices. The duration of burning ranges from minutes to months.
Healing stone cleanser Incense is claimed to cleanse and restore energy in healing stones. The technique used is called “smudging” and is done by holding a healing stone over the smoke of burning incense for 20 to 30 seconds. Some people believe that this process not only restores energy but eliminates negative energy.
HEALTH RISK FROM INCENSE SMOKE:
Incense smoke contains various contaminants including gaseous pollutants, such as carbon monoxide (CO), nitrogen oxides (NOx), sulfur oxides (SOx), volatile organic compounds (VOCs), and adsorbed toxic pollutants (polycyclic aromatic hydrocarbons and toxic metals). The solid particles range between ~10 and 500 nm. In a comparison, Indian sandalwood was found to have the highest emission rate, followed by Japanese aloeswood, then Taiwanese aloeswood, while Chinese smokeless sandalwood had the least.
Research carried out in Taiwan in 2001 linked the burning of incense sticks to the slow accumulation of potential carcinogens in a poorly ventilated environment by measuring the levels of polycyclic aromatic hydrocarbons (including benzopyrene) within Buddhist temples. The study found gaseous aliphatic aldehydes, which are carcinogenic and mutagenic, in incense smoke.
A survey of risk factors for lung cancer, also conducted in Taiwan, noted an inverse association between incense burning and adenocarcinoma of the lung, though the finding was not deemed significant.
In contrast, epidemiologists at the Hong Kong Anti-Cancer Society, Aichi Cancer Center in Nagoya, and several other centers found: "No association was found between exposure to incense burning and respiratory symptoms like chronic cough, chronic sputum, chronic bronchitis, runny nose, wheezing, asthma, allergic rhinitis, or pneumonia among the three populations studied: i.e. primary school children, their non-smoking mothers, or a group of older non-smoking female controls. Incense burning did not affect lung cancer risk among non-smokers, but it significantly reduced risk among smokers, even after adjusting for lifetime smoking amount." However, the researchers qualified their findings by noting that incense burning in the studied population was associated with certain low-cancer-risk dietary habits, and concluded that "diet can be a significant confounder of epidemiological studies on air pollution and respiratory health."
Although several studies have not shown a link between incense and lung cancer, many other types of cancer have been directly linked to burning incense. A study published in 2008 in the medical journal Cancer found that incense use is associated with a statistically significant higher risk of cancers of the upper respiratory tract, with the exception of nasopharyngeal cancer. Those who used incense heavily also were 80% more likely to develop squamous-cell carcinomas. The link between incense use and increased cancer risk held when the researchers weighed other factors, including cigarette smoking, diet and drinking habits. The research team noted that "This association is consistent with a large number of studies identifying carcinogens in incense smoke, and given the widespread and sometimes involuntary exposure to smoke from burning incense, these findings carry significant public health implications."
In 2015, the South China University of Technology found toxicity of incense to Chinese hamsters' ovarian cells to be even higher than cigarettes.
Incensole acetate, a component of Frankincense, has been shown to have anxiolytic-like and antidepressive-like effects in mice, mediated by activation of poorly-understood TRPV3 ion channels in the brain.
Early 1950s Crown school bus, not the mid bus roof vent and the split bumper.
Photo location appears to be Olvera St.
Design by M Moser Associates
When workspace designer M Moser redesigned its Hong Kong office, it was determined to visibly demonstrate the benefits of migrating to a more technologically sophisticated, collaborative and Sustainable style of working. The doubling of existing meeting spaces and integration of shared areas such as team hubs, plus ‘heads down’ rooms for more private working and meetings ensured enhanced knowledge sharing. Collaboration was further improved by the seamless integration of new technologies. Incorporating optimised natural daylight, plus energy-efficient individually-lit, island style personal workstations and extensively recycling existing fittings and furnishings, the new office shortly expects to receive LEED certification.
Lead Designer: Karen Wong
Photography: Vitus Lau, Stefan Ripperger
Text: W. Frederic Nitschke
Wikipedia reports, "A nymph (Greek: νύμφη, nymphē) in Greek mythology and in Latin mythology is a minor female nature deity typically associated with a particular location or landform. Different from goddesses, nymphs are generally regarded as divine spirits who animate nature, and are usually depicted as beautiful, young nubile maidens who love to dance and sing; their amorous freedom sets them apart from the restricted and chaste wives and daughters of the Greek polis. They are believed to dwell in mountains and groves, by springs and rivers, and also in trees and in valleys and cool grottoes." And in sea caves! - en.wikipedia.org/wiki/Nymph
New JOHHNY RANGER MCCOY Instagram! instagram.com/45surf
Welcome to your epic hero's journey! The beautiful 45surf goddess hath called ye to adventure, beckoning ye to read deeply Homer's Iliad and Odyssey, whence ye shall learn of yer own exalted artistic path guided by Hero's Journey Mythology. I wouldn't be saying it if it hadn't happened to me.
PRETTY! Canon 5D Mark II Photos of Beautiful Blonde Swimsuit Bikini (Green One Piece Swimsuit!) Model Goddess with Pretty Blue Eyes in a Sea Cave !
Some video of the goddess:
She was tall, thin, fit, and very pretty with long, blonde hair and blue eyes! From Sweden!
The Canon EOS 5D Mark II EF 24-105/4L IS USM was my workhorse until I got the Nikon D800 & D800E with the 70-200 mm 2.8 VR2 zoom.
Canon, Nikon, you can't go wrong with the pretty 45surf model goddesses! (Though the D800 is my new love.)
May the goddess inspire ye along a hero's journey of yer own making, and the path of yer own taking.
Was a classic socal autumn morning with a bright, blue, sunny sky! Hope the photos make you feel like you were there! :)
May the HJM Goddesses guide, inspire, and exalt ye along yer heroic artistic journey!
Shot in both RAW & JPEG, but all these photos are RAWs finished in Lightroom 5.3 ! :)
New Instagram! instagram.com/45surf
Join/like my facebook page! www.facebook.com/45surfHerosJourneyMythology
Follow me on facebook! facebook.com/elliot.mcgucken
A Gold 45 Goddess exalts the archetypal form of Athena--the Greek Goddess of wisdom, warfare, strategy, heroic endeavour, handicrafts and reason. A Gold 45 Goddess guards the beauty of dx4/dt=ic and embodies 45SURF's motto "Virtus, Honoris, et Actio Pro Veritas, Amor, et Bellus, (Strength, Honor, and Action for Truth, Love, and Beauty," and she stands ready to inspire and guide you along your epic, heroic journey into art and mythology. It is Athena who descends to call Telemachus to Adventure in the first book of Homer's Odyssey--to man up, find news of his true father Odysseus, and rid his home of the false suitors, and too, it is Athena who descends in the first book of Homer's Iliad, to calm the Rage of Achilles who is about to draw his sword so as to slay his commander who just seized Achilles' prize, thusly robbing Achilles of his Honor--the higher prize Achilles fought for. And now Athena descends once again, assuming the form of a Gold 45 Goddess, to inspire you along your epic journey of heroic endeavour.
A Gold 45 Goddess guards the wisdom of dx4/dt=ic -- my physics theory which appears on all the 45surf clothes. Yes I have a Ph.D. in physics! :) You can read more about my research and Hero's Journey Physics here:
herosjourneyphysics.wordpress.com/ MDT PROOF#2: Einstein (1912 Man. on Rel.) and Minkowski wrote x4=ict. Ergo dx4/dt=ic--the foundational equation of all time and motion which is on all the shirts and swimsuits. Every photon that hits my Nikon D800e's sensor does it by surfing the fourth expanding dimension, which is moving at c relative to the three spatial dimensions, or dx4/dt=ic!
May the Hero's Journey Mythology Goddess inspire you (as they have inspired me!) along your own artistic journey! All the Best on Your Epic Hero's Journey from Johnny Ranger McCoy! Catch those photons as they surf the fourth expanding dimension!
The associated video with this picture series is Our Trip to Crete on YouTube.
This part of our adventures on our Grand Tour of Europe is in episode three of the Take Flight with Scott video series on YouTube. Please join us there for even more content from this trip. Part one is our time on Crete, Greece with our teen nieces Madeline and Emily.
Also, you can follow my personal ZiffedTraveler Instagram or the TakeFlight with Scott Instagram pages for more content and news. We are on Facebook, too.
Michael Keegan-Dolan: Swan Lake / Loch na hEala
Sadler's Wells & Keegan-Dolan Teac Damsa co-production of Swan Lake / Loch na hEala by Sadler's Wells associate artist Michael Keegan-Dolan, at Sadler's Wells Theatre, 25-26 Nov 2016.
Performers:
Aki, Elizabeth Cameron Dalman, Danny Diamond, Zen Jefferson, Anna Kaszuba, Saku Koistinen, Alexander Leonhartsberger, Kevin Murphy, Erik Nevin, Rachel Poirier, Carys Staton, Molly Walker
Actor: Mikel Murfi
Songs & live music: Slow Moving Clouds
photo - © Foteini Christofilopoulou | All rights reserved | For all usage/licensing enquiries please contact www.foteini.com
Architects; Denton Scott Associates, mid 80s.
One of the best examples of intelligent site responses I know in Milton Keynes. The 'Vicars House' (I assume), fits in with the residential street on this corner site. The first pedestrian entrance is a constricted stepped approach squeezed between the house and the boundary retaining corner wall/notice board. Few steps bring you up to a forecourt and car park which is entered from the the other side of the house seen here, taking advantage of the sloping site.
Design by M Moser Associates
When workspace designer M Moser redesigned its Hong Kong office, it was determined to visibly demonstrate the benefits of migrating to a more technologically sophisticated, collaborative and Sustainable style of working. The doubling of existing meeting spaces and integration of shared areas such as team hubs, plus ‘heads down’ rooms for more private working and meetings ensured enhanced knowledge sharing. Collaboration was further improved by the seamless integration of new technologies. Incorporating optimised natural daylight, plus energy-efficient individually-lit, island style personal workstations and extensively recycling existing fittings and furnishings, the new office shortly expects to receive LEED certification.
Lead Designer: Karen Wong
Photography: Vitus Lau, Stefan Ripperger
Text: W. Frederic Nitschke
Associate Administrator of NASA's Science Mission Directorate, Thomas Zurbuchen, gives remarks during a NASA Perseverance rover mission post-landing update, Thursday, Feb. 18, 2021, at NASA's Jet Propulsion Laboratory in Pasadena, California. A key objective for Perseverance’s mission on Mars is astrobiology, including the search for signs of ancient microbial life. The rover will characterize the planet’s geology and past climate, pave the way for human exploration of the Red Planet, and be the first mission to collect and cache Martian rock and regolith. Photo Credit: (NASA/Bill Ingalls)
Associated with the murder of Mrs Muriel Kathleen Patience [b. 1921 nee Magdwick] in November 1972, wife of the restaurateur Robert [ Bob] Patience [1918 - 1982 *], and the attempted murder of him and his daughter at the nearby house during a bungled robbery ,followed by the attemp to fit up George Henry Ince for the killing and the final conviction of two others for the murder. Read about the cause celebre and the life of George Ince here
For further information on the Barn Motel murder, see these references...
everything2.com/index.pl?node_id=1732317
www.blackkalendar.nl/c/22718/John%20Brook
www.ennever.com/histories/history7414.php
and
web.archive.org/web/20111121105045/https://www.observergr...
Undated postcard
Previously this site was occupieid by an outdoor swimming pool , the Sun Lido, which was subsequently filled in *** and.the eponymous barn erected there..Now housing occupies the site of the famous Motel and Restaurant, and is known today as Sunlido Square Gardens.
web.archive.org/web/20050218073851/http://www.jenandsimon...
Only daughter Beverley J Patience , aged 20 at the time of the shooting identified GH Ince, although it was revealed that she had been shown a photo of him beforehand by police, conveniently.
* address at death 171A Bocking Church St.
Bob was in partnership in the Barn restaurant with a seaman school friend who only died in 2017, Ronald W.W. Rendle b.1919
Ron Rendle was released from the Navy on 31 January 1946 and returned to his prewar career in local government. He also went into business running the Barn nightclub in Braintree with his old friend, Bob Patience, who had supplied him with film when he was in HMS Bickerton. Bob started the Ranch House in the 1950s and the Barns in the 1960s. Bob would not allow proceedings to get under way until Ron arrived from daytime job in local government when he would announce "now that Ronald Walter William Rendle is here we can start". All the stars of the day played at the Barns and Ron knew them all.
Ron Rendle retired as Housing ` at Tonbridge and Malling Council in Kent on a full pension at 55 when local government was reorganised in 1974. Until 2016 he continued to drive, visited the casino in Southend-on-Sea every other week and never missed an annual reunion of the V & W Destroyer Association.
vandwdestroyerassociation.org.uk/HMS_Wishart/Rendle.html
*** see comment below - the Sun Lido pool was not filled in. But the Observer article says the Sun Lido was also the name of the Patience house behind the restaurant.
en.wikipedia.org/wiki/Aswan_Dam
The Aswan Dam, or more specifically since the 1960s, the Aswan High Dam, is the world's largest embankment dam, which was built across the Nile in Aswan, Egypt, between 1960 and 1970. Its significance largely eclipsed the previous Aswan Low Dam initially completed in 1902 downstream. Based on the success of the Low Dam, then at its maximum utilization, construction of the High Dam became a key objective of the government following the Egyptian Revolution of 1952; with its ability to better control flooding, provide increased water storage for irrigation and generate hydroelectricity, the dam was seen as pivotal to Egypt's planned industrialization. Like the earlier implementation, the High Dam has had a significant effect on the economy and culture of Egypt.
Before the High Dam was built, even with the old dam in place, the annual flooding of the Nile during late summer had continued to pass largely unimpeded down the valley from its East African drainage basin. These floods brought high water with natural nutrients and minerals that annually enriched the fertile soil along its floodplain and delta; this predictability had made the Nile valley ideal for farming since ancient times. However, this natural flooding varied, since high-water years could destroy the whole crop, while low-water years could create widespread drought and consequently famine. Both these events had continued to occur periodically. As Egypt's population grew and technology increased, both a desire and the ability developed to completely control the flooding, and thus both protect and support farmland and its economically important cotton crop. With the greatly increased reservoir storage provided by the High Aswan Dam, the floods could be controlled and the water could be stored for later release over multiple years.
The Aswan Dam was designed by the Moscow-based Hydroproject Institute.
The earliest recorded attempt to build a dam near Aswan was in the 11th century, when the Arab polymath and engineer Ibn al-Haytham (known as Alhazen in the West) was summoned to Egypt by the Fatimid Caliph, Al-Hakim bi-Amr Allah, to regulate the flooding of the Nile, a task requiring an early attempt at an Aswan Dam. His field work convinced him of the impracticality of this scheme.
The British began construction of the first dam across the Nile in 1898. Construction lasted until 1902 and the dam was opened on 10 December 1902. The project was designed by Sir William Willcocks and involved several eminent engineers, including Sir Benjamin Baker and Sir John Aird, whose firm, John Aird & Co., was the main contractor.
In 1952, the Greek-Egyptian engineer Adrian Daninos began to develop the plan of the new Aswan Dam. Although the Low Dam was almost overtopped in 1946, the government of King Farouk showed no interest in Daninos's plans. Instead the Nile Valley Plan by the British hydrologist Harold Edwin Hurst was favored, which proposed to store water in Sudan and Ethiopia, where evaporation is much lower. The Egyptian position changed completely after the overthrow of the monarchy, led by the Free Officers Movement including Gamal Abdel Nasser. The Free Officers were convinced that the Nile Waters had to be stored in Egypt for political reasons, and within two months, the plan of Daninos was accepted. Initially, both the United States and the USSR were interested in helping development of the dam. Complications ensued due to their rivalry during the Cold War, as well as growing intra-Arab tensions.
In 1955, Nasser was claiming to be the leader of Arab nationalism, in opposition to the traditional monarchies, especially the Hashemite Kingdom of Iraq following its signing of the 1955 Baghdad Pact. At that time the U.S. feared that communism would spread to the Middle East, and it saw Nasser as a natural leader of an anticommunist procapitalist Arab League. America and the United Kingdom offered to help finance construction of the High Dam, with a loan of $270 million, in return for Nasser's leadership in resolving the Arab-Israeli conflict. While opposed to communism, capitalism, and imperialism, Nasser identified as a tactical neutralist, and sought to work with both the U.S. and the USSR for Egyptian and Arab benefit.[8] After the UN criticized a raid by Israel against Egyptian forces in Gaza in 1955, Nasser realized that he could not portray himself as the leader of pan-Arab nationalism if he could not defend his country militarily against Israel. In addition to his development plans, he looked to quickly modernize his military, and he turned first to the U.S. for aid.
American Secretary of State John Foster Dulles and President Dwight Eisenhower told Nasser that the U.S. would supply him with weapons only if they were used for defensive purposes and if he accepted American military personnel for supervision and training. Nasser did not accept these conditions, and consulted the USSR for support.
Although Dulles believed that Nasser was only bluffing and that the USSR would not aid Nasser, he was wrong: the USSR promised Nasser a quantity of arms in exchange for a deferred payment of Egyptian grain and cotton. On 27 September 1955, Nasser announced an arms deal, with Czechoslovakia acting as a middleman for the Soviet support. Instead of attacking Nasser for turning to the Soviets, Dulles sought to improve relations with him. In December 1955, the US and the UK pledged $56 and $14 million, respectively, toward construction of the High Aswan Dam.
Though the Czech arms deal created an incentive for the US to invest at Aswan, the UK cited the deal as a reason for repealing its promise of dam funds. Dulles was angered more by Nasser's diplomatic recognition of China, which was in direct conflict with Dulles's policy of containment of communism.
Several other factors contributed to the US deciding to withdraw its offer of funding for the dam. Dulles believed that the USSR would not fulfil its commitment of military aid. He was also irritated by Nasser's neutrality and attempts to play both sides of the Cold War. At the time, other Western allies in the Middle East, including Turkey and Iraq, were resentful that Egypt, a persistently neutral country, was being offered so much aid.
In June 1956, the Soviets offered Nasser $1.12 billion at 2% interest for the construction of the dam. On 19 July the U.S. State Department announced that American financial assistance for the High Dam was "not feasible in present circumstances."
On 26 July 1956, with wide Egyptian acclaim, Nasser announced the nationalization of the Suez Canal that included fair compensation for the former owners. Nasser planned on the revenues generated by the canal to help fund construction of the High Dam. When the Suez War broke out, the United Kingdom, France, and Israel seized the canal and the Sinai. But pressure from the U.S. and the USSR at the United Nations and elsewhere forced them to withdraw.
In 1958, the USSR proceeded to provide support for the High Dam project.
In the 1950s, archaeologists began raising concerns that several major historical sites, including the famous temple of Abu Simbel were about to be submerged by waters collected behind the dam. A rescue operation began in 1960 under UNESCO
Despite its size, the Aswan project has not materially hurt the Egyptian balance of payments. The three Soviet credits covered virtually all of the project's foreign exchange requirements, including the cost of technical services, imported power generating and transmission equipment and some imported equipment for land reclamation. Egypt was not seriously burdened by payments on the credits, most of which were extended for 12 years with interest at the very low rate of 2-1/2%. Repayments to the USSR constituted only a small net drain during the first half of the 1960s, and increased export earnings derived from crops grown on newly reclaimed land have largely offset the modest debt service payments in recent years. During 1965–70, these export earnings amounted to an estimated $126 million, compared with debt service payments of $113 million.
A central pylon of the monument to Arab-Soviet Friendship. The memorial commemorates the completion of the Aswan High Dam. The coat of arms of the Soviet Union is on the left and the coat of arms of Egypt is on the right.
The Soviets also provided technicians and heavy machinery. The enormous rock and clay dam was designed by the Soviet Hydroproject Institute along with some Egyptian engineers. 25,000 Egyptian engineers and workers contributed to the construction of the dams.
Originally designed by West German and French engineers in the early 1950s and slated for financing with Western credits, the Aswan High Dam became the USSR's largest and most famous foreign aid project after the United States, the United Kingdom, and the International Bank for Reconstruction and Development (IBRD) withdrew their support in 1956. The first Soviet loan of $100 million to cover construction of coffer dams for diversion of the Nile was extended in 1958. An additional $225 million was extended in 1960 to complete the dam and construct power-generating facilities, and subsequently about $100 million was made available for land reclamation. These credits of some $425 million covered only the foreign exchange costs of the project, including salaries of Soviet engineers who supervised the project and were responsible for the installation and testing of Soviet equipment. Actual construction, which began in 1960, was done by Egyptian companies on contract to the High Dam Authority, and all domestic costs were borne by the Egyptians. Egyptian participation in the venture has raised the construction industry's capacity and reputation significantly.
On the Egyptian side, the project was led by Osman Ahmed Osman's Arab Contractors. The relatively young Osman underbid his only competitor by one-half.
1960: Start of construction on 9 January
1964: First dam construction stage completed, reservoir started filling
1970: The High Dam, as-Sad al-'Aali, completed on 21 July[18]
1976: Reservoir reached capacity.
Specifications
The Aswan High Dam is 3,830 metres (12,570 ft) long, 980 m (3,220 ft) wide at the base, 40 m (130 ft) wide at the crest and 111 m (364 ft)[ tall. It contains 43,000,000 cubic metres (56,000,000 cu yd) of material. At maximum, 11,000 cubic metres per second (390,000 cu ft/s) of water can pass through the dam. There are further emergency spillways for an extra 5,000 cubic metres per second (180,000 cu ft/s), and the Toshka Canal links the reservoir to the Toshka Depression. The reservoir, named Lake Nasser, is 500 km (310 mi) long[20] and 35 km (22 mi) at its widest, with a surface area of 5,250 square kilometres (2,030 sq mi). It holds 132 cubic kilometres (1.73×1011 cu yd) of water.
Due to the absence of appreciable rainfall, Egypt's agriculture depends entirely on irrigation. With irrigation, two crops per year can be produced, except for sugar cane which has a growing period of almost one year.
The high dam at Aswan releases, on average, 55 cubic kilometres (45,000,000 acre⋅ft) water per year, of which some 46 cubic kilometres (37,000,000 acre⋅ft) are diverted into the irrigation canals.
In the Nile valley and delta, almost 336,000 square kilometres (130,000 sq mi) benefit from these waters producing on average 1.8 crops per year. The annual crop consumptive use of water is about 38 cubic kilometres (31,000,000 acre⋅ft). Hence, the overall irrigation efficiency is 38/46 = 0.826 or 83%. This is a relatively high irrigation efficiency. The field irrigation efficiencies are much less, but the losses are reused downstream. This continuous reuse accounts for the high overall efficiency.
The following table shows the distribution of irrigation water over the branch canals taking off from the one main irrigation canal, the Mansuriya Canal near Giza.
Branch canalWater delivery in m3/feddan *
Kafret Nasser4,700
Beni Magdul3,500
El Mansuria3,300
El Hammami upstream2,800
El Hammami downstream1,800
El Shimi1,200
* Period 1 March to 31 July. 1 feddan is 0.42 ha or about 1 acre.
* Data from the Egyptian Water Use Management Project (EWUP)
The salt concentration of the water in the Aswan reservoir is about 0.25 kilograms per cubic metre (0.42 lb/cu yd), a very low salinity level. At an annual inflow of 55 cubic kilometres (45,000,000 acre⋅ft), the annual salt influx reaches 14 million tons. The average salt concentration of the drainage water evacuated into the sea and the coastal lakes is 2.7 kilograms per cubic metre (4.6 lb/cu yd). At an annual discharge of 10 cubic kilometres (2.4 cu mi) (not counting the 2 kilograms per cubic metre [3.4 lb/cu yd] of salt intrusion from the sea and the lakes, see figure "Water balances"), the annual salt export reaches 27 million ton. In 1995, the output of salt was higher than the influx, and Egypt's agricultural lands were desalinizing. Part of this could be due to the large number of subsurface drainage projects executed in the last decades to control the water table and soil salinity.
Drainage through subsurface drains and drainage channels is essential to prevent a deterioration of crop yields from waterlogging and soil salinization caused by irrigation. By 2003, more than 20,000 square kilometres (7,700 sq mi) have been equipped with a subsurface drainage system and approximately 7.2 square kilometres (2.8 sq mi) of water is drained annually from areas with these systems. The total investment cost in agricultural drainage over 27 years from 1973 to 2002 was about $3.1 billion covering the cost of design, construction, maintenance, research and training. During this period 11 large-scale projects were implemented with financial support from World Bank and other donors.
Effects
The High Dam has resulted in protection from floods and droughts, an increase in agricultural production and employment, electricity production, and improved navigation that also benefits tourism. Conversely, the dam flooded a large area, causing the relocation of over 100,000 people. Many archaeological sites were submerged while others were relocated. The dam is blamed for coastline erosion, soil salinity, and health problems.
The assessment of the costs and benefits of the dam remains controversial decades after its completion. According to one estimate, the annual economic benefit of the High Dam immediately after its completion was LE 255 million, $587 million using the exchange rate in 1970 of $2.30 per LE 1): LE 140 million from agricultural production, LE 100 million from hydroelectric generation, LE 10 million from flood protection, and LE 5 million from improved navigation. At the time of its construction, total cost, including unspecified "subsidiary projects" and the extension of electric power lines, amounted to LE 450 million. Not taking into account the negative environmental and social effects of the dam, its costs are thus estimated to have been recovered within only two years. One observer notes: "The impacts of the Aswan High Dam have been overwhelmingly positive. Although the Dam has contributed to some environmental problems, these have proved to be significantly less severe than was generally expected, or currently believed by many people." Another observer disagreed and he recommended that the dam should be torn down. Tearing it down would cost only a fraction of the funds required for "continually combating the dam's consequential damage" and 500,000 hectares (1,900 sq mi) of fertile land could be reclaimed from the layers of mud on the bed of the drained reservoir. Samuel C. Florman wrote about the dam: "As a structure it is a success. But in its effect on the ecology of the Nile Basin – most of which could have been predicted – it is a failure".
Periodic floods and droughts have affected Egypt since ancient times. The dam mitigated the effects of floods, such as those in 1964, 1973, and 1988. Navigation along the river has been improved, both upstream and downstream of the dam. Sailing along the Nile is a favorite tourism activity, which is mainly done during the winter when the natural flow of the Nile would have been too low to allow navigation of cruise ships.[clarification needed] A new fishing industry has been created around Lake Nasser, though it is struggling due to its distance from any significant markets. The annual production was about 35 000 tons in the mid-1990s. Factories for the fishing industry and packaging have been set up near the Lake.
According to a 1971 CIA declassified report, Although the High Dam has not created ecological problems as serious as some observers have charged, its construction has brought economic losses as well as gains. These losses derive largely from the settling in dam's lake of the rich silt traditionally borne by the Nile. To date (1971), the main impact has been on the fishing industry. Egypt's Mediterranean catch, which once averaged 35,000-40,000 tons annually, has shrunk to 20,000 tons or less, largely because the loss of plankton nourished by the silt has eliminated the sardine population in Egyptian waters. Fishing in high dam's lake may in time at least partly offset the loss of saltwater fish, but only the most optimistic estimates place the eventual catch as high as 15,000-20,000 tons. Lack of continuing silt deposits at the mouth of the river also has contributed to a serious erosion problem. Commercial fertilizer requirements and salination and drainage difficulties, already large in perennially irrigated areas of Lower and Middle Egypt, will be somewhat increased in Upper Egypt by the change to perennial irrigation.
The dams also protected Egypt from the droughts in 1972–73 and 1983–87 that devastated East and West Africa. The High Dam allowed Egypt to reclaim about 2.0 million feddan (840,000 hectares) in the Nile Delta and along the Nile Valley, increasing the country's irrigated area by a third. The increase was brought about both by irrigating what used to be desert and by bringing under cultivation of 385,000 hectares (950,000 acres) that were previously used as flood retention basins. About half a million families were settled on these new lands. In particular the area under rice and sugar cane cultivation increased. In addition, about 1 million feddan (420,000 hectares), mostly in Upper Egypt, were converted from flood irrigation with only one crop per year to perennial irrigation allowing two or more crops per year. On other previously irrigated land, yields increased because water could be made available at critical low-flow periods. For example, wheat yields in Egypt tripled between 1952 and 1991 and better availability of water contributed to this increase. Most of the 32 km3 of freshwater, or almost 40 percent of the average flow of the Nile that were previously lost to the sea every year could be put to beneficial use. While about 10 km3 of the water saved is lost due to evaporation in Lake Nasser, the amount of water available for irrigation still increased by 22 km3. Other estimates put evaporation from Lake Nasser at between 10 and 16 cubic km per year.
Electricity production
The dam powers twelve generators each rated at 175 megawatts (235,000 hp), with a total of 2.1 gigawatts (2,800,000 hp). Power generation began in 1967. When the High Dam first reached peak output it produced around half of Egypt's production of electric power (about 15 percent by 1998), and it gave most Egyptian villages the use of electricity for the first time. The High Dam has also improved the efficiency and the extension of the Old Aswan Hydropower stations by regulating upstream flows.
All High Dam power facilities were completed ahead of schedule. 12 turbines were installed and tested, giving the plant an installed capacity of 2,100 megawatts (MW), or more than twice the national total in 1960. With this capacity, the Aswan plant can produce 10 billion kWh of energy yearly. Two 500-kilovolt trunk lines to Cairo have been completed, and initial transmission problems, stemming mainly from poor insulators, were solved. Also, the damage inflicted on a main transformer station in 1968 by Israeli commandos has been repaired, and the Aswan plant is fully integrated with the power network in Lower Egypt. By 1971 estimation, Power output at Aswan, won't reach much more than half of the plant's theoretical capacity, because of limited water supplies and the differing seasonal water-use patterns for irrigation and power production. Agricultural demand for water in the summer far exceeds the amount needed to meet the comparatively low summer demand for electric power. Heavy summer irrigation use, however, will leave insufficient water under Egyptian control to permit hydroelectric power production at full capacity in the winter. Technical studies indicate that a maximum annual output of 5 billion kWh appears to be all that can be sustained due to fluctuations in Nile flows.
Resettlement and compensations
In Sudan, 50,000 to 70,000 Sudanese Nubians were moved from the old town of Wadi Halfa and its surrounding villages. Some were moved to a newly created settlement on the shore of Lake Nasser called New Wadi Halfa, and some were resettled approximately 700 kilometres (430 mi) south to the semi-arid Butana plain near the town of Khashm el-Girba up the Atbara River. The climate there had a regular rainy season as opposed to their previous desert habitat in which virtually no rain fell. The government developed an irrigation project, called the New Halfa Agricultural Development Scheme to grow cotton, grains, sugar cane and other crops. The Nubians were resettled in twenty five planned villages that included schools, medical facilities, and other services, including piped water and some electrification.
In Egypt, the majority of the 50,000 Nubians were moved three to ten kilometers from the Nile near Edna and Kom Ombo, 45 kilometers (28 mi) downstream from Aswan in what was called "New Nubia". Housing and facilities were built for 47 village units whose relationship to each other approximated that in Old Nubia. Irrigated land was provided to grow mainly sugar cane.
In 2019–20, Egypt started to compensate the Nubians who lost their homes following the dam impoundment.
Archaeological sites
Twenty-two monuments and architectural complexes that were threatened by flooding from Lake Nasser, including the Abu Simbel temples, were preserved by moving them to the shores of the lake under the UNESCO Nubia Campaign. Also moved were Philae, Kalabsha and Amada.
These monuments were granted to countries that helped with the works:
The Debod temple to Madrid
The Temple of Dendur to the Metropolitan Museum of Art of New York
The Temple of Taffeh to the Rijksmuseum van Oudheden of Leiden
The Temple of Ellesyia to the Museo Egizio of Turin
These items were removed to the garden area of the Sudan National Museum of Khartoum:
The temple of Ramses II at Aksha
The temple of Hatshepsut at Buhen
The temple of Khnum at Kumma
The tomb of the Nubian prince Djehuti-hotep at Debeira
The temples of Dedwen and Sesostris III at Semna
The granite columns from the Faras Cathedral
A part of the paintings of the Faras Cathedral; the other part is in the National Museum of Warsaw.
The Temple of Ptah at Gerf Hussein had its free-standing section reconstructed at New Kalabsha, alongside the Temple of Kalabsha, Beit el-Wali, and the Kiosk of Qertassi.
The remaining archaeological sites, including the Buhen fort and the cemetery of Fadrus have been flooded by Lake Nasser.
Loss of sediments
Before the construction of the High Dam, the Nile deposited sediments of various particle size – consisting of fine sand, silt and clay – on fields in Upper Egypt through its annual flood, contributing to soil fertility. However, the nutrient value of the sediment has often been overestimated. 88 percent of the sediment was carried to the sea before the construction of the High Dam. The nutrient value added to the land by the sediment was only 6,000 tons of potash, 7,000 tons of phosphorus pentoxide and 17,000 tons of nitrogen. These amounts are insignificant compared to what is needed to reach the yields achieved today in Egypt's irrigation. Also, the annual spread of sediment due to the Nile floods occurred along the banks of the Nile. Areas far from the river which never received the Nile floods before are now being irrigated.
A more serious issue of trapping of sediment by the dam is that it has increased coastline erosion surrounding the Nile Delta. The coastline erodes an estimated 125–175 m (410–574 ft) per year.
Waterlogging and increase in soil salinity
Before the construction of the High Dam, groundwater levels in the Nile Valley fluctuated 8–9 m (26–30 ft) per year with the water level of the Nile. During summer when evaporation was highest, the groundwater level was too deep to allow salts dissolved in the water to be pulled to the surface through capillary action. With the disappearance of the annual flood and heavy year-round irrigation, groundwater levels remained high with little fluctuation leading to waterlogging. Soil salinity also increased because the distance between the surface and the groundwater table was small enough (1–2 m depending on soil conditions and temperature) to allow water to be pulled up by evaporation so that the relatively small concentrations of salt in the groundwater accumulated on the soil surface over the years. Since most of the farmland did not have proper subsurface drainage to lower the groundwater table, salinization gradually affected crop yields.[31] Drainage through sub-surface drains and drainage channels is essential to prevent a deterioration of crop yields from soil salinization and waterlogging. By 2003, more than 2 million hectares have been equipped with a subsurface drainage system at a cost from 1973 to 2002 of about $3.1 billion.
Health
Contrary to many predictions made prior to the Aswan High Dam construction and publications that followed, that the prevalence of schistosomiasis (bilharzia) would increase, it did not. This assumption did not take into account the extent of perennial irrigation that was already present throughout Egypt decades before the high dam closure. By the 1950s only a small proportion of Upper Egypt had not been converted from basin (low transmission) to perennial (high transmission) irrigation. Expansion of perennial irrigation systems in Egypt did not depend on the high dam. In fact, within 15 years of the high dam closure there was solid evidence that bilharzia was declining in Upper Egypt. S. haematobium has since disappeared altogether. Suggested reasons for this include improvements in irrigation practice. In the Nile Delta, schistosomiasis had been highly endemic, with prevalence in the villages 50% or higher for almost a century before. This was a consequence of the conversion of the Delta to perennial irrigation to grow long staple cotton by the British. This has changed. Large-scale treatment programmes in the 1990s using single-dose oral medication contributed greatly to reducing the prevalence and severity of S. mansoni in the Delta.
Other effects
Sediment deposited in the reservoir is lowering the water storage capacity of Lake Nasser. The reservoir storage capacity is 162 km3, including 31 km3 dead storage at the bottom of the lake below 147 m (482 ft) above sea level, 90 km3 live storage, and 41 km3 of storage for high flood waters above 175 m (574 ft) above sea level. The annual sediment load of the Nile is about 134 million tons. This means that the dead storage volume would be filled up after 300–500 years if the sediment accumulated at the same rate throughout the area of the lake. Obviously sediment accumulates much faster at the upper reaches of the lake, where sedimentation has already affected the live storage zone.
Before the construction of the High Dam, the 50,000 km (31,000 mi) of irrigation and drainage canals in Egypt had to be dredged regularly to remove sediments. After construction of the dam, aquatic weeds grew much faster in the clearer water, helped by fertilizer residues. The total length of the infested waterways was about 27,000 km (17,000 mi) in the mid-1990s. Weeds have been gradually brought under control by manual, mechanical and biological methods.
Mediterranean fishing and brackish water lake fishery declined after the dam was finished because nutrients that flowed down the Nile to the Mediterranean were trapped behind the dam. For example, the sardine catch off the Egyptian coast declined from 18,000 tons in 1962 to a mere 460 tons in 1968, but then gradually recovered to 8,590 tons in 1992. A scientific article in the mid-1990s noted that "the mismatch between low primary productivity and relatively high levels of fish production in the region still presents a puzzle to scientists."
A concern before the construction of the High Dam had been the potential drop in river-bed level downstream of the Dam as the result of erosion caused by the flow of sediment-free water. Estimates by various national and international experts put this drop at between and 2 and 10 meters (6.6 and 32.8 ft). However, the actual drop has been measured at 0.3–0.7 meters (0.98–2.30 ft), much less than expected.[30]
The red-brick construction industry, which consisted of hundreds of factories that used Nile sediment deposits along the river, has also been negatively affected. Deprived of sediment, they started using the older alluvium of otherwise arable land taking out of production up to 120 square kilometers (46 sq mi) annually, with an estimated 1,000 square kilometers (390 sq mi) destroyed by 1984 when the government prohibited, "with only modest success," further excavation. According to one source, bricks are now being made from new techniques which use a sand-clay mixture and it has been argued that the mud-based brick industry would have suffered even if the dam had not been built.
Because of the lower turbidity of the water sunlight penetrates deeper in the Nile water. Because of this and the increased presence of nutrients from fertilizers in the water, more algae grow in the Nile. This in turn increases the costs of drinking water treatment. Apparently few experts had expected that water quality in the Nile would actually decrease because of the High Dam.
Appraisal of the Project
Although it is moot whether the project constitutes the best use of the funds spent, the Aswan Dam project unquestionably is and will continue to be economically beneficial to Egypt. The project has been expensive and it took considerable time to complete, as is usually the case with large hydroelectric developments, But Egypt now has a valuable asset with a long life and low operating costs. Even so, the wisdom of concentrating one-third of domestic saving and most of available foreign aid on a slow growth project is questionable. Since 1960, GNP has grown 50%, but mainly as a result of other investment.
Egyptian authorities were well aware that equivalent gains in output could have been achieved more quickly and more cheaply by other means. A series of low dams, similar to the barrages now contemplated, was suggested by Egyptian engineers as a more economical means of achieving up to 2,000 mW of additional generating capacity, US and WorldBank agricultural experts had long recommended improved drainage, introduction of hybrid seeds, and other such low-cost alternatives to land reclamation as a means of increasing agricultural output, In other areas, most notably the once efficient cotton textile industry, investment was needed to forestall an output decline, Implementation of these and other alternatives has been postponed rather than precluded by the High Dam project.
However, the decision to concentrate Egyptian savings and energies on the Aswan project for a decade was heavily based on non-economic factors. Nasser undoubtedly believed that a project of considerable symbolic appeal was needed to mobilize the population behind the government's economic goals, He also apparently felt that the East and West would be more easily persuaded to bid against each other for a project of this scope.
The Aswan High Dam made an appreciable contribution to Egyptian GNP, however the returns were well below what the planners had anticipated. The principal limiting factors on the High Dam's contribution to Egyptian output are a shortage of land suitable for reclamation, the high cost and long time required to bring reclaimed land to full productivity, and an inadequate water supply to meet power and irrigation goals simultaneously. The last limitation arises in part from the allocation in a 1959 agreement of more water to Sudan than was originally foreseen and in part from differences in the seasonal demand pattern of agriculture and the hydroelectric plant for the water. Irrigation requires very heavy use of water during summer months, while power generation needs peak during the winter. Ecological problems created by the dam, most of which were anticipated, have not seriously harmed the economy, although a few minor industries have been damaged.
The dam is, nonetheless, a viable project. Eventually the contribution to GNP equals as much as 20% of total investment. Moreover, the dam and associated projects provided returns that at least offset the cost of operation, repayment of foreign loans and amortisation of domestic loans.
What craziness is this, a day in that London on a weekday? Well, working one day last weekend, and another next weekend, meant I took a day in Lieu.
So there.
And top of my list of places to visit was St Magnus. This would be the fifth time I have tried to get inside, and the first since I wrote to the church asking whether they would be open a particular Saturday, and then any Saturday. Letters which were ignored
So, I walked out of Monument Station, down the hill there was St Magnus: would it be open?
It was, and inside it was a box, nay a treasure chest of delights.
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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.
47323 (D1804) is seen in the head shunt at the end of the BR limit on Amlwch branch on the Isle of Anglesey, waiting for the daily train of Ethylene Dibromide from the Associated Octel's plant, which is being marshalled by their own shunter.
Octel's freight traffic totaled 70,000 tons annually, and this 17 mile branch was kept in order to serve this traffic, only one train was permitted to be on the branch at a time, but this was sufficient for Octel's requirements.
In 1993, Octel's daily freight traffic was transferred to road haulage, and traffic thus ceased on the line. The Octel plant closed in 2003, and has since been demolished.
47323 was new 16/2/65 to Darnall as D1804 withdrawn 06/00 cut up 07/03 by R Garrett at Basford Hall Yard
18th September 1989