Chronicles of lifting Light B (Bridesmaids)

The alternate version of Chronicles of lifting Light C (The Reception Game)- Album

 

“ The wedding was a little over the top. The bride wanted her girl’s dresses to be something they would wear out again. A nice thought, but the gowns she found were a little too long for anything but formal evening wear, according to our girls who were asked to be part of the bridal party. The maid of honor wore a red satin version; midnight black satin was selected for the 6 bridesmaids.”

 

“A few years ago, “Ginny” was watching some type of show when I heard her squeal out. Our Golden Retriever ‘Sam’ meandered back in to see what all the fuss was about? I obediently followed. She pointed out to me an actress ( Emma Watson at the premier for NOAH) , That’s M’gown she exclaimed with enthusiasm, you remember, The ones your sister and I first wore for “Shiela’s” brides party, the one where your sister thought she had been ro… but she broke it off as something caught her attention on the telly.”

 

“Squirrel I thought, as Sam and I both looked. It was a black satin gown very strikingly similar in colour, cut, and material ( but Ginny’s version lacked a dangling train behind) to the one worn by Ginny ( and me sister) at thier chums wedding years before ( and winningly worn several times hence I might add). It is a pretty thing to behold my charming Ginny wearing it, and in its time, it has born witness to a few goings on that most ladies wearing a gown like that would most likely never encounter…….”

 

Chronicles of lifting Light B

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This story is true, and is really pretty much told as it happened, but in writing it down for the first time ever I found I could not resist the temptation to embellish and expand some of the scenarios. It makes for a much better story I believe.

 

It is long, so here goes it….

 

My twin sister and our friend “Ginny” were invited to join in a school chums bridal party. The groom didn’t have enough to go around so my sister’s boyfriend “Brian” and I were pressed into service.

 

At the reception Ginny made a comment about the flimsy clasps on the longish rhinestone earrings they were wearing. My sister, touching an earring, told her, “ no worries, luv, no one would nick them anyways, they are only rhinestones”. I wasn’t sure what was going on in my sister’s head that made her come out with that reply. But as I watched her pull at an earring, a seed was planted in my head about something I myself had seen in an old TV show (An episode that first wakened an interest in pickpocketing).

 

Much later that evening found Brian and I alone, and a little drunk (always a precarious time with us). I had been enjoying watching our girls on the dance floor. “Ginny” was dancing a slow dance with the brides Groom ( an awkward chap with the sometimes unfortunate name of Cecil), Sis was dancing with some boorish banker bloke whose name I choose not to remember. As I watched the girl’s swishing gowns move and flutter about in quite an interesting exhibition, I found meself mesmerized by the manner in which their display of jewels were sparkling. Not being able to shake Ginny’s earlier comment, nor its answer, out of my head, my mind began to drift and wander in some very deep waters; pulled about in some strong personal currents.

 

Suddenly, I had an epiphany, and I started to tell Brian about the show that had vexed me all these years past. It was an old Gilligan’s Island episode ( The Kidnapper). Ginger was dancing in formal wear with the thief they were trying to reform. He lifted up her long hair, exposing these long diamonded earrings she was wearing. When he let her hair back down, gone went Ginger’s diamond Earrings.( he also nicked another ladies diamond necklace in a similarly devious fashion).

 

I had been thinking about it, and saw that this may be a prime opportunity to try and mimic what I had found so intriguing in my younger day’s ( is what happened to Ginger possible in real life?) and so I drew Brian’s attention to where my sister was dancing and intentionally pointed out her healthy collection of rhinestones ( the lot of matching sets the bride had picked out for her girls to wear with their silky gowns was a bit overkill in Brian’s opinion, a view not shared by me).

 

I decided then to plant my own seed, so I questioned out loud if it was possible to pickpocket jewelry in the manner the thief in Gilligan’s Island had so cunningly carried out? We discussed it for bit, ending the friendly dispute that ensued by daring that the other couldn’t pull it off. I focused on my sister, because I figured that would be more of a tantalizing bait to dangle in front of Brian, who was horribly smitten with her, and I was right on the money! So my twin sister in the black satin gown and her rhinestones ended up being the preferred guinea pig for the goad.

 

Brian lost the toss and danced with her first,( happily cutting in on the banker fella) and was surprisingly as successful as he was swift. I watched as he swirled sis around the dance floor. For such a gig guy, “Brian” is surprisingly light on his feet, which is why in school he was an outstanding rugby player. I was watching eagerly, trying to guess what he was going after. His large hands began inching down her satin gown’s sleeves, so I was sure he was going for one of her dangling rhinestone bracelets.

 

He must have said something funny, for my sister raised her head back laughing, her long straight hair falling charmingly back, baring her throat to him. Brian’s hands moved back up, and in behind her throat. Then in a manner quite graceful for fingers that large, unclasped and slipped away the thin necklace from around her sweat glistened throat and pocketed it before she had finished her spurt of laughter. The song soon ended, and the pair of ‘em came back, Brian with a very smug grin on his bearded mug. He then took “Ginny” (who had just rejoined us after shaking off a seedy looking bloke who had wanted her to dance) by the hand and led her off dancing, his eyes taunting me to make my attempt.

 

Not to be outdone, I immediately led Sis back onto the floor before she had time to catch a breath. We danced to a rather Latin type beat. My sister turned her backside into me, and sort of did this gyrating move up and down my front side, with her hands held high above her head. As her warm, sweaty figure, slipped up and down slickly against mine, I looked things over, deciding on which of her remaining jewelry to target.

 

I started by placing my hands at her waist and let them slither up the silky sides of her satin gown, as I made my choice, one of her shimmering bracelets that were winking at me from her wrists waving above my head. With the prize within my grasp, I made my move. I found meself trembling a bit, as I moved my hands to her shoulders , with the thought bring down her arms in order to work my fingers down her gowns’ sleeve, where just below would be lying my objective. But just as I did, Sis pulled her arms behind me head, and laid her head back on my shoulder and closing her eyes, getting into the music’s deep beat. Her longish rhinestone earrings just hung there, like Gingers, ripe for the picking.

 

Without really putting any thought into it, I reached up and placed my hands gently alongside her ears, her eyes still shut, my victim smiled. The rest of the maneuver was surprisingly easy, as I glided my fingers down and slipped it off the pair of em in one effortless motion. The sparkling beauties came away from her sweaty ears as smoothly as an ice cube moves along a steaming hot grill ( I actually did have a thought like that). I held them in one fist for a bit, relishing in my success, before securing them away. We finished out the song, me basking in the fact that she was innocently unaware that her shiny earrings were now in her dance partners vest pocket.

 

But, not willing to be satisfied with the initial success of our experiment, we found that the dares kept coming out. Becoming so competitive between us, that by the time we left for the evening, the score was 5 pieces of jewelry to 4, with Brian winning the bragging rights, and my sister out all of the rhinestone pieces she had started out wearing about on her person.

 

Of course this is sounding like a masterful bit of pickpocketing, but our efforts were aided by keeping our pretty victim plied with alcohol ( wondering all the while if that is a technique is used by pickpockets working over their victims in real life?). Using that as an edge; another turn on the dance floor, a compliment induced hug, and the victim falling into deep sleep in a lounge armchair, enabled us vultures to eventually part my twin from all of her sparkling jewelry.

 

Also, as a side note here, all four of us had a discussion later about what it said of us as a society that none outside our group seemed to notice or bother pointing out to my sister about her slowly disappearing baubles!

 

We left the reception well after midnight and started walking the ten city blocks back to the hotel where Ginny and my sister shared a joining room with Brian and meself. As were making our way through a wooded Provincial park, we stopped in a small, isolated clearing and circling around her ,finally asked my sister about her missing jewels. Her reaction was absolutely, rewardingly priceless.

 

Her startled response was to the effect of: “Gasping, My God” as she fruitlessly felt about for them, her rustling gown glistened dark in the moon light. “My jewels, where did they go!, who took them, I’ve been robbed, mugged?” she pleaded helplessly, her thought patterns and speech a little slurred by her rather intoxicated condition. She looked desperately around at us, then seeing the look on upon our faces, and upon noticing that Ginny was still adorned with her jewels, Sis froze with the realization that we had all been up to something no good. As the silliness of her conjectures came home, she blushed, and told us to spill it out.

 

Here, we had all thought she had eventually caught on to what we had been up to all evening and was just humoring us, but in reality she had been utterly clueless. Ginny ( who had soon caught on to our little game but played dumb) was merciless in her teasing of my sister, rubbing it all in as she helped my twin place back on the Rhinestones that Brian and I dug from our pockets. I didn’t add any fuel to the fire, but I noticed that when Sis had uttered the word mugged, Ginny had automatically held onto her necklace and pendent!

Sis ended up taking it all with her usual good humor, or so we thought.

 

This next bit is my favorite.

 

We went up to the boys room, as the girls called our room, where we drank beer, danced to music and talked a bit. About two hours later found Brian passed out on the couch, and me sitting next to him in kind of a hazy stupor while holding onto a beer. Ginny and my sister were standing directly in front of me, holding beers of their own and giggling over some girlish nonsense, the swaying of their long glossy black satin gowns slowly putting me to sleep.

 

Ginny started giggling at one of sis jokes, and turned her figure so the brooch at the center of her gowns’ waistline almost hit me on the nose. Half asleep I reached up and lifted it. Looking up at the girls I saw that Ginny was paying no never mind towards me, my sister however, did notice (this is why I like the Sonia clip) and she laid a hand on Ginny’s shoulder, drawing her close so she could whisper a secret. I was able to undo the brooch, and slip it carefully off without notice. I held it up to my sister’s hand, which closed over it, and then she turned and plopped down next to me on the couch.

 

We both started talking to Ginny, now standing in front of us, as if nothing was going on. Puzzled I waited for my sister to flaunt the brooch in Ginny’s face. Instead, as she got Ginny into another giggling fit, she leaned over and whispered the word pendant in my ear, her hand holding out her own for added emphasis. I knew then she had thought up some grand plan.

 

Now wide awake, I got into fully my sister’s game. As I watched the giggling Ginny, my eyes took careful inventory of all her finer points (not just her jewels I will admit) . Now role playing that I was a professional pickpocket, and my twin was the spotter, pointing out whose jewels were worth taking. Ginny stopped, and caught my eyes looking her over, she blushed, and not knowing what was really going through my mind, smiled at me, as I smiled back, my eyes drinking her fetchingly attired figure up. I was imagining that all of Ginny’s collection of rhinestones was real diamonds. And that I was an actual thief after her lovely sparklers.

 

Thinking for a moment, I rose to my feet, and feeling like the real thing, I took Ginny’s hand and led her across to the window the couch was facing. We were on the 14th floor with a grand sweeping view of the great cities skyline. I asked her if she knew what the pink lights were about (there were no pink lights) and as she looked and kept asking where, I saw in the windows reflection that behind me my sister was pinning Ginny’s brooch onto the Brian’s passed out figure. Smiling, I got to the task at hand.

 

Using my hands I got Ginny to bend over more to help in her search, watching her dangling “diamond “ chain with its’ oval “diamond” pendent swinging an enticingly beckoning reflection in the window. I reached around with one hand and easily undid the clasp to poor befuddled Ginny’s chain. Using the pendants reflection in the window as a focal point, I subtly lowered my other hand underneath it, and as I caught it, let go of the chain. Pendent and chain slithered into a nice little pile in my palm, which I immediately closed up around it, hiding it from my victim’s possible notice.

 

I turned and nodded to my sister, who rose, tipsily, and slinked across the room to us. She brushed up against me with the pretense of seeing what we were up to. I felt her arm go around my waist, and handed Ginny’s necklace off. Sis than circled around us, giving Ginny a squeeze, and looked at me meaningfully, her fingers brushing an earring. She went back to the couch and began draping the shimmery chain and pendent on poor Brian.

 

A slow song had been playing, so I told Ginny to no never mind pink lights, and taking her hand, asked “madameswell” if she cared to dance. I tried it in an accent, failed miserably, and got Ginny to giggling as she accepted. I lead her the long way around the couch to where we had cleared out a little bit of a dancing floor. As I took her into my arms I found it exciting that she was oblivious to my intentions. Innocently unaware, that in indifference to my sisters words earlier, someone did now want to nick the earrings so merrily sawing from her ears.

 

I bided my time, appearing to look into Ginny’s eyes, my mind was working on something else. When I made my first move it was as subtle as could be, and it paid off. Raising me hand, I lifted her hair above an ear, and an let my fingers run back down through. One of her earrings vanished into my hand, and reaching around, was neatly tossed into another. As my sister placed it on Brian’s ear,( by now he was looking quite comical, and it was all we could do to keep from bursting out laughing), I leaned in and whispered something into Ginny’s now bare ear, while my other hand reached around and plucked the other earring away, and tossed the sparkler gracefully over to my sisters waiting hands.

 

Needing no more direction from sis now that I knew her plan ( It was her way of getting back at Brian for our game, and at Ginny for her teasing, it never occurred to me to wonder what my punishment would be!), I carried on alone.

 

Employing the same method that the thief had used in the Gilligan’s Island episode to remove his dance partners necklace, I began to compliment Ginny on how devastating she looked ( no lies), slowly moving my one hand up the slick material of the gown covering her back until I reached the dangling part of her hook and eye necklace with its’ glittering row of single “diamonds”. Lifted it up as she fawned over my words of (not false) praise, holding her ever so her tightly around the waist with my free hand, I unhooked the clasp, and let the necklace fall over one shoulder. Ginny never felt it hanging, or noticed it as I slipped it off her chest and over her gown’s satin shoulder till it slipped sparkling down behind her. I held it hanging behind her back for a few turns, still pouring out the compliments, until I was close enough to neatly toss her necklace over the couch to my waiting partner in crime.

 

Sis was waiting, and as the necklace sailed over the couch, I saw her raise a hand, and pull at one of her rings. How?, I mouthed, and she held up a finger motioning me to wait a sec. I continued to dance with Ginny, who was growing ever heavier in my arms, as sis placed the necklace around poor Brian’s throat.

 

I watched as me twin got up and passed us , her satin gown whispering as she walked, heading to get a beer from the fridge. She stood for a moment then gave me a signal to twirl our victim around.

 

I lifted her hand, and spun Ginny around in a pirouette . The poor thing, already more than a little tipsy, fell hard against me, giggling. I did it again, and as she stared to lose her balance, my sister walked past and faking a trip, bumped into Ginny and both girl’s went down in a heap of black swishing satin. As I bent over to help the pair of giggling dolls untangle, I manage to slip off a ring off from over the sweaty knuckles of Ginny’s left pinky finger.

 

I helped them both up, and as my sister helped straighten Ginny’s gown while giggling over the incident, Ginny placed her hands behind her back, exposing her bracelets. I pocketed the ring, and moving up against Ginny from behind, attempted to remove the first “Diamond” bracelet from around her wrist. It came away with absolutely no resistance, or notice, and I moved off, and went to stand next to my sister, hands crossed behind me back. She put her arm around me, hugging me against her, I felt her fingers go to my hand, and I opened my fingers and let her take the ring and bracelet. Keeping her fist closed, she coolly left us, retrieving her unopened beer from the floor, and headed back smoothly to the couch.

 

I will admit I was now getting overly confident. I asked Ginny if she wanted a beer and we went over to the kitchenette to get them. As we walked, I placed my hands on her slick waist and led her there, as she giggled tipsily the whole way. I held the door open, and as she was bending down to get them, she laid her arm along the top of the drawer. I then made my seventh attempt, on her other “Diamond” bracelet

 

I had undone the clasp, and was getting ready to take it when I made the fatal error at looking over her shoulder at the couch. My sister was inwardly laughing at her handiwork, and to see a person like Brien, who takes his masculinity with pride, now decked out like some bearded floozy, was too much. I chuckled, and the bracelet fell, clanking against the door, landing at Ginny’s feet. I was caught red handed and my attempt at any more thievery was thwarted. Ginny smirked; here now lad, don’t try yer games on me.

 

Behind her, Ginny head my sister snort, and looking at my smirk, demanded to know what we had found so funny. So I grabbed her, spun her around, and led her back around the couch until she caught sight of the still snoring Brian! We both joined my sister in busting a gut laughing. Then, come to find that poor innocent Ginny thought that it was my sister’s rhinestones plastered all over poor Brian. When we pointed out the errors of her conclusion, it was my sister’s turn to laugh and tease the poor girl over her dumbfounded expression as now it was her hands failing to find her missing pieces of jewelry. Then Brian woke and he became the new center of the joke.

 

Ginny had reclaimed her rhinestones and had disappeared into the ladies room to replace them to their rightful perch and rejoin in with their remaining companions, which I thought, being so late, why bother? And Brain and Sis were on the couch still teasing the other. Suddenly I felt a hand softly placed on my shoulder, and looking up found myself trapped in a “come hither” look, emanating from Ginny’s twinkling green eyes, a look that I have come since to know very well.

 

We left the pair of gigglers on the couch, and went out into the evening, just the two of us, meeting nary another living soul at that early morning hour. The only exceptions were a weary desk clerk with a nose buried in her book, and a curious short blue-haired lady wearing a grey pant-suit, carrying a large handbag, who came upon Ginny in the lobby, while I was absent using its restroom . The odd thing here is, that until I showed up after doing my business, the lady appeared to be trying to lead good hearted Ginny outside to help search for some lost keys or such, at 2:30 Am! I suggested her to wait until light.

 

After managing to pry Ginny away, receiving the now disapproving look from purse –lipped blue haired lady for my efforts, we otherwise were not held up in our progress. The world was now ours, as my richly attired lady and her tuxedoed (handsome?)Escort made their journey together hand in hand. We ended up making a very long stroll in the Provincial park, and reentering the same isolated, secret clearing, proceeded to acting out our own role playing game, ala the movie “to Catch a Thief”, complete with fireworks of our own making.

 

And I still remember feeling pretty bloody cocky as Ginny and I left our room and rode the elevator down. And why not, I ask? Cause now , not only was I out strolling about with the most captivating ginger haired lass, sparkling in fancy dress around, but I had totally creamed Brian’s score in the jewelry lifting department, and that’s what life is all about for us boys, winning the game, isn’t it?

 

So ends my story, of which I have written 2 versions.

My question is now this:

Which version, if one reads both, do you believe to be the truer?

Please leave a comment at the end of the story you believe is..

In appreciation,

Thank You

 

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In Appraisal

This story may be unique in its nature, but if not we would love to hear about it. Please leave a comment or drop an email ( or both) about you own experience.

Thank You

 

The Sonia clip shortcut ( recommended viewing)

youtu.be/HAZdjhNVjxk

 

Ps. Check out Chronicles of lifting light C for a less embellished telling this particular event

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It must've been a week's holiday. I kicked off on Sunday night by sleeper, on my first ever visit to Scotland, returning by ordinary train the next day. Then it was Wakefield and Leeds on the Tuesday, followed by York and Newcastle on Wednesday. Thursday was Birmingham and Leicester, returning to Bristol via London. I was back in London for the day on Friday and wound down with comparatively low mileage on Saturday by going to Southampton and Salisbury. The long distances utilising all seven days, and the return via London on Thursday make me think I must have had a seven-day All-Line Railrover. This was on the Friday trip to London, October 22nd 1976. I ranged widely, from Hounslow to Archway. My Railrover conjecture is supported by the fact that I went to Hounslow by Southern Region from Victoria to Isleworth, returning to Waterloo. Without a Railrover I would have used the Underground. This was taken in Buckingham Palace Road, with Victoria station off right, so I must have been on my way to Isleworth.

This is quite a severe crop, which has produced a pleasing graininess. I quite like the "diptych" effect of the composition, which I'm sure I never planned. If I bring off a photographic success it is usually by accident.

Banteay Kdei, meaning "A Citadel of Chambers", also known as "Citadel of Monks' cells", is a Buddhist temple in Angkor, Cambodia. It is located southeast of Ta Prohm and east of Angkor Thom. Built in the mid-12th to early 13th centuries AD during the reign of Jayavarman VII (who was posthumously given the title "Maha paramasangata pada"), it is in the Bayon architectural style, similar in plan to Ta Prohm and Preah Khan, but less complex and smaller. Its structures are contained within two successive enclosure walls, and consist of two concentric galleries from which emerge towers, preceded to the east by a cloister.

 

This Buddhist monastic complex is currently dilapidated due to faulty construction and poor quality of sandstone used in its buildings, and is now undergoing renovation. Banteay Kdei had been occupied by monks at various intervals over the centuries until the 1960s

 

The Banteay Kdei, one of the many Angkor temples, is located in the Angkor Archaeological Park of 400 square kilometres (150 sq mi) area. The ancient city of Angkor during the Khmer Empire extended from Tonle Sap to the Kulen hills covering a vast area of 1,000 square kilometres (390 sq mi). The temple is approached from the east gopura of Ta Prohm along a 600 metres (2,000 ft) path. This path leads to the west gate entrance gopura of Banteay Kdei. It is 3 kilometres (1.9 mi) east of Angkor Thom.

 

The name Banteay Kdei originates from an earlier name, Kuti, which is mentioned in the Sdok Kak Thom. This stele describes the arrival of Jayavarman II to the area, "When they arrived at the eastern district, the king bestowed an estate and a village called Kuti upon the family of the royal chaplain." This royal chaplain was the Brahman scholar Sivakaivalya, his chief priest for the Devaraja cult.: 98 

 

The Khmer Empire lasted from 802 to 1431, initially under Hindu religious beliefs up to the end of the 12th century and later under Buddhist religious practices. It was a time when temples of grandeur came to be built and reached a crescendo during the reign of Suryavarman II until 1145/1150, and later in the 12th–13th centuries, under Jayavarman VII. Many Buddhist temples were built, including the Banteay Kdei, from middle of the 12th century to early 13th century. Though Jayavarman VII was credited with building many temples, he was also accused of squandering money on extravagant temple building projects at the expense of society and other duties. He built Buddhist temples in which Bodhisattva Avalokitesvara was the main deity. This temple built, conforming to the style of the Ta Prohm and Preah Khan temples in the vicinity during the same period by Jayavarman VII, but of a smaller size, was built as a Buddhist monastic complex on the site of a 10th-century temple built by Rajendravarman. Some small inscriptions attest to the building of this temple by Jayavarman VII and the royal architect, Kavindrarimathana.

 

Jayavarman VII had come to power at the age of 55 after defeating Chams who had invaded Angkor and subjected it to devastation. His "prodigious activity" resulted in the restoration of Cambodia from its ruins. He was chiefly the architect of the rebuilt capital at Angkor Thom and was called a "Great Builder". He was responsible for building many temples, which apart from Banteay Kdei, included the central temple of the Bayon, Prah Khan, Ta Prohm and many others, and also many rest houses for pilgrims. The reasons for building this temple at its present site is not known. However, it is established that the temple is a contemporary of the Angkor Wat as many similarities have been identified between the two, and also with Phimai temple in Thailand. It is reported to be the first temple built by Jayavarman VII in 1181 AD, opposite to the Srah Srang reservoir.

 

In the 13th century, most of the temples built by Jayavarman were vandalised. However, some of the Mahayana Buddhist frontons and lintels are still seen in good condition. It is also the view of some archaeologists that the temple was built by Jayavarman II in honour of his religious teacher.

 

The temple, which for several centuries after the Khmer reign ended, remained neglected and covered with vegetation. It was exposed after clearing the surrounding overgrowth of vegetation in 1920–1922. This work was carried out under the guidance of Henri Marchal (then Conservator of Angkor) and Ch. Battuer, by adopting a conservation principle which was known as "the principle of anastylosis, which was being employed very effectively by the Dutch authorities in Indonesia". It was partially occupied by Buddhist monks till the 1960s.

 

For ten years till March 2002, Sophia University Mission or the Sophia Mission of Japan carried out several Archaeological research at the Banteay Kdei temple. During these investigations, a cache of fragments of 274 Buddhist statues made in sandstone, along with a few metal art pieces, were unearthed, in 2001. Plans to build a storage room to house the statues was also planned.

 

The sacred temple complex is cloistered and packed in a space of 65 m × 50 m (213 ft × 164 ft) with three enclosures within a large compound wall of size 700 m × 300 m (2,300 ft × 980 ft), made of laterite stones. The entry is from the east facing gopura, which is in a cruciform embellished with Lokesvara images. The temple is a treasure house of sculptures in the architectural styles of the Bayon and also of the Angkor Wat. The complex is on a single level.

 

The external enclosure with four concentric walls, has four gopuras similar to the Ta Prohm temple, and all are in some degree of preserved status. At the four corners, the gopuras have a fascia of Lokesvara (Buddhist deity, Avalokitesvara) mounted over Garuda images (it is also mentioned that the smiling faces are of King Jayavarman II, similar to those seen in the Beyan temple). The east facing gopura, in particular, has well-preserved garuda images on its corners. Two hundred meters from the west entrance of this enclosure leads to a moat, which is decorated with statues of lions and naga-balustrades mounted on garudas. The moat itself has in its precincts the third enclosure which measures 320 m × 300 m (1,050 ft × 980 ft), also enclosed with laterite walls. The Buddha image at the entrance to the moat, near the second interior gate, is well preserved, considering the fact that most of the other statues have been destroyed or stolen.

 

The third enclosure has a gopura which has a cruciform plan. It has pillars which are crossed by vaults. There are three passages in this enclosure, two on either side are independent, with laterite walls. The niches here have small figurines, and large apsara devatas in single poses or in pairs of dancing poses. Large Buddha images, in an internal courtyard of this enclosure, have been defaced by vandals. A paved access from here leads to the main shrine, which comprises two galleried enclosures. At the entrance to these enclosures, from the eastern end, is the "Hall of Dancers", which has four open courtyards and the pillars have fine carvings of apsaras.

 

The second enclosure, which is part of the main temple, measures 58 m × 50 m (190 ft × 164 ft). It has a gopura on its eastern side and also subsidiary gopura on the west. Entrance doors are at the northern and southern ends. The gopura is built like a gallery with one exterior wall and double row of pillars which open into a courtyard and which has mostly shored up walls with small openings at the bottom to allow air circulation. The niches here are decorated with images of apsaras, and a Buddha statue in the central hall has been defaced by vandals. Bayon style architectural features built-in are the "balustered false windows with lowered blinds and devatas with headdresses in the form of small flaming discs set in a triangle." The vaults built in sandstone and laterite have collapsed at several locations of the gallery. The inner enclosures contain library building to its north and south and also a central sanctuary.

 

The inner enclosure of the main temple is built on a 36 m × 30 m (118 ft × 98 ft) layout plan. This enclosure has four corner towers abutted by small gopuras. Galleries running along an axis link these towers to the main sanctuary. The towers at the north-east and south-east are linked with the second gallery where a Buddha statue in a sitting posture is seen, in the backdrop of an open sky line. The sanctum which is 2.75 m (9.0 ft) square enclosure has some traces of statues of deities. This entire enclosure, however, is not built in Bayon style and hence conjectured to be of an earlier period. Remnants of wooden ceiling are also seen here. The entrance to the sanctum is flanked by dvarapalas surrounded by apsaras.

 

Srah Srang or "The royal bathing pool" or "pool of ablutions" to the east of Banteay Kdei, which was dug to dimensions of 700 metres (2,300 ft)x300 metres (980 ft) during the reign of Rajendraverman in the 10th century, was beautified by Jayavarman VII with well laid out steps of laterite stones with external margin of sandstone, on the banks of the pond facing the Sun. It is set amidst large trees and has turquoise blue waters all the year round. The approaching steps to the water edge are flanked by two stone statues of lions with ornamented Nāga-balustrades. The pond was reserved for use by the king and his wives. A stone base seen at an island in the centre of the pond once housed a wooden temple where the king did meditation. At the lily filled lake, watching sunset reflections in the lake is quite an experience. The water from the lake is now used for rice cultivation by farmers of the area.

 

Some specific architectural features which evolved with the Bayon style are clearly discerned in this temple. The roof is supported on free-standing pillars in the eastern and western pavilions in the third enclosure, built in a cruciform plan with the inner row of pillars supporting the roof. The pillars are also tied to the wall by a tie beam using a "mortise–and–tenon join" patterned on wooden structures. Other features noted are of the four central pillars in the western pavilion which have been strengthened with temporary supports of laterite stone block pillars. Carvings of Buddha are seen on all these pillars but mostly defaced. The temporary support system provided to the roof built on free standing pillars is indicative of problems of design seen in the temples built during this period.

The offspring from this illicit union between angels and human women were giants who “became mighty men which were of old, men of renown.” (Genesis 6) The fact that they were giants, is also proof in and of itself that their parentage was superhuman. But these giants were evil. Having been born of corrupted, Satanic angels they dominated the Earth and filled it with violence. It is also interesting to note that the Bible calls them “men of renown.” The Hebrew word here, shem, refers to being famous and legendary. It is as if the Bible is indicating that when the reader hears of legends of “demigods”, titans or legendary heroes who were part god, that this is who those “myths” were referring to. These were ‘men’ of superhuman ability and strength. In addition to causing violence and sin in the world, the Nephilim were also corrupting the human bloodline.

The Nephilim giants spread violence and sin that: “God saw that the wickedness of man was great in the earth, and that every imagination of the thoughts of his heart was only evil continually.” Humanity was on the verge of being wiped out with no hope of being saved from sin if every person born became part fallen angel. Thus God judged the Earth with the flood.

 

And I will put enmity between thee and the woman, and between thy seed and her seed; it shall bruise

thy head, and thou shalt bruise his heel… - Gen. 3:15 (KJV)

 

The word seed, in this above verse, means “semen virile;” hence “offspring,” “posterity,” and “descendants.”[2] We know there were groups of human beings with truly human blood: Adam, the Adamites, and other pre-Adamites. We also know there had begun to be offspring on the earth with mixed

blood - those with blood of the Serpent (such as Cain). We’ll now discover there would be more crossbred-offspring - via these fallen angels, as well; and we’ll discover what it all would mean to the Genesis 3:15

Prophecy.

To begin, the mixing of human and fallen angelic blood was not in God’s plan for the human race, as far as “kind after kind.” There would be entirely new groups of people emerging.What was so wrong with the mixing of humans and Nephilim, other than this? First off, we’ve already mentioned that these crossbred offspring weren’t really meant for this earth. The reason? A number of genetic disturbances developed because of it. Some of these mixed offspring could have turned out normally - similar to other human beings; many others did not. There were a number of those either

much bigger or smaller than their human counterparts.Many were giants, physical giants: On the earth there once were giants.- Homer (circa 400 B. C.)[20]

 

The ancient genomes, one from a Neanderthal and one from a different archaic human group, the Denisovans, were presented on 18 November at a meeting at the Royal Society in London. They suggest that interbreeding went on between the members of several ancient human-like groups living in Europe and Asia more than 30,000 years ago, including an as-yet unknown human ancestor from Asia.

 

“What it begins to suggest is that we’re looking at a ‘Lord of the Rings’-type world — that there were many hominid populations,” says Mark Thomas, an evolutionary geneticist at University College London who was at the meeting but was not involved in the work.

 

The first Neanderthal and the Denisovan genome sequences revolutionized the study of ancient human history, not least because they showed that these groups interbred with anatomically modern humans, contributing to the genetic diversity of many people alive today.

 

All humans whose ancestry originates outside of Africa owe about 2% of their genome to Neanderthals; and certain populations living in Oceania, such as Papua New Guineans and Australian Aboriginals, got about 4% of their DNA from interbreeding between their ancestors and Denisovans, who are named after the cave in Siberia’s Altai Mountains where they were discovered. The cave contains remains deposited there between 30,000 and 50,000 years ago.

 

Those conclusions however were based on low-quality genome sequences, riddled with errors and full of gaps, David Reich, an evolutionary geneticist at Harvard Medical School in Boston, Massachusetts said at the meeting. His team, in collaboration with Svante Pääbo at the Max Planck Institute for Evolutionary Anthropology in Leipzig, Germany, have now produced much more complete versions of the Denisovan and Neanderthal genomes — matching the quality of contemporary human genomes. The high-quality Denisovan genome data and new Neanderthal genome both come from bones recovered from Denisova Cave.

 

The new Denisovan genome indicates that this enigmatic population got around: Reich said at the meeting that they interbred with Neanderthals and with the ancestors of human populations that now live in China and other parts of East Asia, in addition to Oceanic populations, as his team previously reported. Most surprisingly, Reich said, the new genomes indicate that Denisovans interbred with another extinct population of archaic humans that lived in Asia more than 30,000 years ago, which is neither human nor Neanderthal.

 

The meeting was abuzz with conjecture about the identity of this potentially new population of humans. “We don’t have the faintest idea,” says Chris Stringer, a paleoanthropologist at the London Natural History Museum, who was not involved in the work. He speculates that the population could be related to Homo heidelbergensis, a species that left Africa around half a million years ago and later gave rise to Neanderthals in Europe. “Perhaps it lived on in Asia as well,” Stringer says.

 

The earliest known Egyptian pyramid is the Step Pyramid of Djoser at Saqqara. It was built during the third dynasty, 2630-2611 BC and the pyramid and its surrounding complex are said to have been designed by Imhotep. Not the scary figure from the Mummy-movies but the architect and vizier of pharaoh Djoser. Imhotep was skilled in all areas of administration and royal enterprises and he was also a priest, writer, a doctor and the founder of the Egyptian studies of astronomy and architecture. Imhotep was also seen as a god, the God of Healing, and he was called the son of Ptah. Ptah was one of five major Egyptian gods with Re, Isis, Osiris and Amun. The name Imhotep means "the one that comes in peace" but where he came from is unknown. From statues of him we can see that he had Caucasian features and the long head of the pharaohs even if he was not a pharaoh.

 

Djoser's mummy has not been found, but what is remarkable about his pyramid is all the storage rooms plus a large maze of corridors and chambers dug beneath it. Massive amounts of seeds like wheat, barley, grape, tomato and figs - along with 40.000 storage vessels has been found so far. Egyptologists claim this to be for the king's afterlife but would he need such a large amount of seeds in a theological heaven?

 

The Svalbard Global Seed Vault, made by the government of Norway deep inside a mountain on the remote and cold island of Svalbard, is a "doomsday" seed bank that stores backup copies of millions of different crop varieties in case of a worldwide catastrophe. Is it possible that also all the seeds in Djoser's storage rooms were meant to be in case of catastrophe - to restart the Egyptian civilisation?

 

Imhotep diagnosed and treated over 200 diseases; he performed surgery and practiced some dentistry. He has a remarkable degree of medical knowledge. The prescriptions in his ancient documents not only can compare with pharmaceutical preparations of today but many of the remedies also had therapeutic merit, Yes, many of his ancient remedies survived into the 20th century and some remain in

Akenaten.Semen and ejaculation are actually a strong part of ancient Egyptian god myths: there's an extended episode in which Set and Horus, two male gods, have what's essentially a semen-battle. Set tries to seduce Horus, but Horus throws Set's semen in the river, and then tricks him into eating lettuce smeared with Horus's semen. When the other gods try to figure out who "won" this particular fight, they summon both bits of sperm, and Horus wins, because he got Set to "swallow". Horus's semen becomes a lovely gold disc of shame around Set's head.The Horus and Seth story ends with the father, Osiris, declaring his son, Horus, his legitimate heir. Seth is brought as a bound prisoner, a game that was played by post-pubescent boys, and Isis closes the ceremony with a declaration of Horus’s new identity.

 

Hathor’s role in the Horus and Seth story may be that of the female entertainer, because, at a time when Pre Harakhty was sulking “she uncovered her nakedness before him, thereupon the great god laughed at her.” Literally, she ‘uncovered her vagina’, and judging from the lion’s flank determinative, she exposed her vagina by bending forward, a popular pose among the relatively few pornographic pictures we have from ancient Egypt. The way the words are written, the sexual act is implied, but not expressly stated. The sun-god nevertheless emerges from his depression with satisfaction. Perhaps someone can come up with another example where laughter is a euphemism for orgasm.

 

The point here is that Hathor used her sexuality here not for reproduction, but for entertainment, or, perhaps healing, in the sense of curing a depression

 

Did Imhotep also have knowledge of genetics? Is it possible that he with his superior medical skills tried to restore the pharaoh's dwindling power and knowledge? Had interbreeding with local people changed the divine pharaohs mental capacities, did their long skulls get shorter and shorter and the brain capacities smaller and smaller? Did he try to recreate the former race that once had come from the north - the race that he himself most probably had inherited his impressive brain capacities from? Is that why the pharaoh Akenaten not only had a long skull but also female features like breasts and a wide hip? And Akenaten's daughters had even longer skulls and that his son Tutankhamun's DNA (from his mummy) has revealed that he was not an Egyptian but had come from the north?

 

Denisovans are the famous Nephilim?

back

The world, thanks to Cain and the Serpent, was now on the slow pathway to self-destruction. We also know Cain, through his “ways,” was doing the exact opposite that God had planned for him. Adam had fallen a long time before this. The whole working world of the Garden had forever changed. The other fallen, corporeal angels of the Garden probably felt vindicated, at least in their minds. Cain began to influence the developing societies around him with these anti-God religious beliefs. Cain, the Serpent, and now these other fallen angels were being held in high regard - for their “other worldly” knowledge. This would, eventually, give them their “bargaining chips,” to get themselves whatever they wanted.

The rest of the fallen angels, also known as the Nephilim, wanted their place in this post-Adamic world.

The power grid had changed; and these fallen angels aimed to keep it that way. We recall the prophecy, as stated by God to the Serpent: Here we finally arrive at the Nephilimas a means of addressing the genetic evidence that the effective human population never dropped below a few thousand.27 Genesis 6 is the enigmatic story leading up to Noah’s flood,

in which the “sons of God” found the “daughters of

men” to be beautiful and took them as wives. These

unions were an anathema to God, and the offspring

are identifi ed with their own name, the Nephilim,

of which some became known as “mighty men” or

“men of renown.” There are three common explanations

offered: angels marrying human women, noblemen or tyrant rulers marrying commoners, or the righteous line of Seth intermarrying with the unrighteous line of Cain.28 Substantive objections can be raised for each of these arguments. Angels intermarrying with humans fails because Christ explicitly

stated that angels neither marry nor are given in

marriage (Mark 12).29 Noblemen intermarrying with

commoners is a stretch because this would not have

been objectionable to God, and would not have produced

offspring with any unusual physical attributes.

 

www.huffingtonpost.com/2013/11/19/ancient-humans-sex-myst...

The last weekend of the month, and the first after pay day, which means I could order some socks. And at Tesco I could replenish the wine stocks with a box of 3l of te cheapest red.

 

Being the end of January, it is now getting light when we set off for Tesco, the neon lights of the retail park at Whitfield as daylight grows stronger. Somehow we had used double the fuel as last week, with only an half hour's drive to Stodmarsh last week being the extra driving we did.

 

Tesco has Valentine's cards, presents and also Easter eggs and other stuff celebrating days in the forthcoming months.

 

We had a list of stuff to get, not just beer and wine, and lots of vegetables as we are having Jen, Mike and his new girlfriend over for lunch on Sunday.

 

If I remember to get the chicken out of the freezer, of course.

 

That all done, and somehow, ten quid cheaper than last week even with wine and Belgian beer, we headed home for first breakfast, coffee, then bacon butties and more brews once we had put the shopping away.

 

At ten we went out, only for a warning light to come on as the engine turned over. It seems a bulb in the headlight had gone, but the car knew which one it was. On the way to Lyminge, there is a Halfords, now that the one on Dover closed over the pandemic, so we tootled along the A20, over the top of Shakespeare Down and into town.

 

Jools found the bulb and a nice young lady fitted it for us, getting access from the wheelarch via a small panel. All done in ten minutes for fifteen quid.

 

And road legal again.

 

Back onto the motorway for the one junction before taking the turning for the back road to Hythe, though we headed inland through Etchinghill to Lyminge. And I realised it was years since we had driven this road, as we have been coming to the orchid fields through Barham usually, not from Folkestone.

 

The road climbs and turns round the foot of the downs before levelling out as it approaches Lyminge.

 

We go through the village, past the rows of the parked cars, and the small library in the building of the village railway station once the line from Folkestone to Canterbury closed at the end of the 50s.

 

The village of Lyminge stretches along the main road and around the former station, but the church is situated a short way along Church Street (of course), on a low mound, from under which the largest winterbourne, The Nailbourne, rises. It has been a site of worship since Roman times, maybe even before then.

 

We were here because in 2019, major excavations revealed the remains of the 7th century chapel of Queen Ethelburga. It was uncovered under the path that now leads under the single flying buttress to the porch, and since the dig ended, the path relaid, but with the outline of the chapel clearly showing in different colour tarmac.

 

I photographed the stained glass, as the ongoing plan to revisit churches already done, but with the big lens as I always seem to find something new to do in them. This time the glass through the big glass of the zoom lens.

 

Before leaving we walk down to the Well to revisit the source of the Nailbourne, some twenty feet below the road, the clear and cold waters of the bourne come bubbling out of the ground before meandering across the verdant meadow.

 

Just up the valley is Elham itself, I have photographed it well in the past, but the plan is to redo with windows with the big lens and the fittings too.

 

The church sits to the south of a small square, one of the village pubs is opposite, though is currently closed for renovation. The church was unlocked, and the door ajar, so I went in.

 

The church is ancient, but most of what you notice is from work done in the first decade of the 20th century, giving it the feeling of being "high".

 

Dominating the west end is the organ in its loft, it really is very imposing and wouldn't look out of place in a City church.

 

We set the sat nav for home, and it leads us down to the bottom of the valley and up the other side through Acris. The bed of the Nailbourne was already dry, despite it being just a mile from the source, because the water table isn't high enough, and the water seeps through the chalk bedrock instead.

 

We travel down lanes that got ever narrower, with grass growing between the wheeltracks. The road much less travelled for sure.

 

At Swingfield, we were greeted by the sweep of a hedge made of native dogwood, its new shoots showing starkly red in the sunshine against the clear blue sky. We stop to take shots.

 

We get home in time for a brew and a chocolate bar before the football was going to start. But I had other plans, as I made tagine for our early dinner. Which, we ate before four as it smelled so darned good bubbling away in the oven.

 

Some flavoured couscous to go with it, and a glass of red vin out of the box.

 

Lovely.

 

Scully and I sit on the sofa until half seven in the evening, either listening to the reports of the three o'clock games, or watching the evening kick off.

 

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The church stands in the village square removed from the main road. The flint rubble construction and severe restoration of the exterior does not look welcoming, but the interior is most appealing with plenty of light flooding through the clerestory windows. The rectangular piers of both north and south arcades with their pointed arches and boldly carved stops are of late twelfth-century date. Between them hang some eighteenth-century text boards. The character of the church is given in the main by late nineteenth- and early twentieth-century work. The high altar has four charmingly painted panels by John Ripley Wilmer in Pre-Raphaelite style, executed in 1907. At the opposite end of the church are the organ loft, font cover and baptistry, all designed by F.C. Eden, who restored the church in the early 1900s. He also designed the west window of the south aisle as part of a larger scheme which was not completed. In the south chancel wall are two windows of great curiosity. One contains a fifteenth-century figure of St Thomas Becket while the other shows figures of David and Saul. This dates from the nineteenth century and was painted by Frank Wodehouse who was the then vicar's brother. The face of David was based on that of Mme Carlotta Patti, the opera singer, while Gladstone and Disraeli can be identified hovering in the background! It is a shame that it has deteriorated badly.

 

www.kentchurches.info/church.asp?p=Elham

 

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ELEHAM,

OR, as it is as frequently written, Elham, lies the next parish south-eastward from Stelling. It was written in the time of the Saxons both Uleham and Æiham, in Domesday, Albam. Philipott says, it was antiently written Helham, denoting the situation of it to be a valley among the hills, whilst others suppose, but with little probability, that it took its name from the quantity of eels which the Nailbourn throws out when it begins to run. There are Seven boroughsin it, of Bladbean, Boyke, Canterwood, Lyminge, Eleham, Town, Sibton, and Hurst.

 

Eleham is said to be the largest parish in the eastern parts of this county, extending itself in length from north to south, through the Nailbourn valley, about three miles and an half; and in breadth five miles and a half, that is, from part of Stelling-minnis, within the bounds of it, across the valley to Eleham down and Winteridge, and the southern part of Swinfield-minnis, almost up to Hairn-forstal, in Uphill Folkestone. The village, or town of Eleham, as it is usually called, is situated in the above-mentioned valley, rather on a rise, on the side of the stream. It is both healthy and pleasant, the houses in it being mostly modern and wellbuilt, of brick and fashed. As an instance of the healthiness of this parish, there have been within these few years several inhabitants of it buried here, of the ages of 95, 97, and 99, and one of 105; the age of 40 years being esteemed that of a young person, in this parish. The church, with the vicarage on the side of the church-yard, is situated on the eastern side of it, and the court lodge at a small distance from it. This is now no more than a small mean cottage, thatched, of, I believe, only two rooms on a floor, and unsit for habitation. It appears to be the remains of a much larger edifice, and is built of quarry-stone, with small arched gothic windows and doors, the frames of which are of ashlar stone, and seemingly very antient indeed. It is still accounted a market-town, the market having been obtained to it by prince Edward, afterwards king Edward I. in his father's life-time, anno 35 Henry III. to be held on a Monday weekly, which, though disused for a regular constancy, is held in the market-house here once in five or six years, to keep up the claim to the right of it; besides which there are three markets regularly held, for the buying and selling of cattle, in every year, on Palm, Easter, and Whit Mondays, and one fair on Oct. 20th, by the alteration of the stile, being formerly held on the day of St. Dionis, Oct. 9, for toys and pedlary. The Nailbourn, as has been already mentioned before, in the description of Liminage, runs along this valley northward, entering this parish southward, by the hamlet of Ottinge, and running thence by the town of Eleham, and at half a mile's distance, by the hamlet of North Eleham, where there are several deep ponds, in which are from time to time quantities of eels, and so on to Brompton's Pot and Wingmere, at the northern extremity of this parish. The soil in the valley is mostly an unfertile red earth, mixed with many flints; but the hills on each side of it, which are very frequent and steep, extend to a wild romantic country, with frequent woods and uninclosed downs, where the soil consists mostly of chalk, excepting towards Stelling and Swinfield minnis's, where it partakes of a like quality to that of the valley, tance,by the hamlet of North Eleham, where there only still more poor and barren. At the north-west corner of the parish, on the hill, is Eleham park, being a large wood, belonging to the lord of Eleham manor.

 

Dr. Plot says, he was informed, that there was the custom of borough English prevailing over some copyhold lands in this parish, the general usage of which is, that the youngest son should inherit all the lands and tenements which his father had within the borough, &c. but I cannot find any here subject to it. On the contrary, the custom here is, to give the whole estate to the eldest son, who pays to the younger ones their proportions of it, as valued by the homage of the manor, in money.

 

At the time of taking the survey of Domesday, anno 1080, this place was part of the possessions of the bishop of Baieux, under the general title of whose lands it is thus entered in it:

 

In Honinberg hundred, the bishop of Baieux holds in demesne Alham. It was taxed at six sulins. The arable land is twenty-four carucates. In demesne there are five carucates and forty-one villeins, with eight borderers having eighteen carucates. There is a church, and eight servants, and two mills of six shillings, and twenty eight acres of meadow. Wood for the pannage of one hundred hogs. In the time of king Edward the Confessor, and afterwards, it was worth thirty pounds, now forty, and yet it yields fifty pounds. Ederic held this manor of king Edward.

 

Four years after the bishop was disgraced, and all his possessions were consiscated to the crown, whence this manor seems to have been granted to William de Albineto, or Albini, surnamed Pincerna, who had followed the Conqueror from Normandy in his expedition hither. He was succeeded by his son, of the same name, who was made Earl of Arundel anno 15 king Stephen, and Alida his daughter carried it in marriage to John, earl of Ewe, in Normandy, whose eldest son Henry, earl of Ewe, was slain at the siege of Ptolemais in 1217, leaving Alice his sole daughter and heir, who entitled her husband Ralph D'Issondon to the possession of this manor, as well as to the title of earl of Ewe. She died in the reign of king Henry III. possessed of this manor, with the advowson of the church, and sealed with Barry, a label of six points, as appears by a deed in the Surrenden library; after which it appears to have come into the possession of prince Edward, the king's eldest son, who in the 35th year of it obtained the grant of a market on a Monday, and a fair, at this manor, (fn. 1) and afterwards, in the 41st year of that reign, alienated it to archbishop Boniface, who, left he should still further inflame that enmity which this nation had conceived against him, among other foreigners and aliens, by thus increasing his possessions in it, passed this manor away to Roger de Leyborne, who died possessed of it in the 56th year of that reign, at which time it appears that there was a park here; (fn. 2) and in his name it continued till Juliana de Leyborne, daughter of Thomas, became the sole heir of their possessions, from the greatness of which she was usually called the Infanta of Kent. She was thrice married, yet she had no issue by either of her husbands, all of whom she survived, and died in the 41st year of king Edward III. upon which this manor, among the rest of her estates, escheated to the crown, there being no one who could make claim to them, by direct or even by collateral alliance. (fn. 3) Afterwards it continued in the crown till king Richard II. vested it in feoffees in trust, towards the endowment of St. Stephen's chapel, in his palace of Westminster, which he had in his 22d year, completed and made collegiate, and had the year before granted to the dean and canons this manor, among others, in mortmain. (fn. 4) All which was confirmed by king Henry IV. and VI. and by king Edward IV. in their first years; the latter of whom, in his 9th year, granted to them a fair in this parish yearly, on the Monday after Palm-Sunday, and on the Wednesday following, with all liberties, &c. In which situation it continued till the 1st year of king Edward VI. when this college was, with all its possessions, surrendered into the king's hands, where this manor did not continue long; for the king in his 5th year, granted it to Edward, lord Clinton and Saye, and he reconveyed it to the crown the same year. After which the king demised it, for the term of eighty years, to Sir Edward Wotton, one of his privy council, whose son Thomas Wotton, esq. sold his interest in it to Alexander Hamon, esq. of Acrise, who died in 1613, leaving two daughters his coheirs, the youngest of whom Catherine, married to Sir Robert Lewknor, entitled him to it; he was at his death succeeded by his son Hamon Lewknor, esq. but the reversion in see having been purchased of the crown some few years before the expiration of the above-mentioned term, which ended the last year of king James I.'s reign, to Sir Charles Herbert, master of the revels. He at the latter end of king Charles I.'s reign, alienated it to Mr. John Aelst, merchant, of London; after which, I find by the court rolls, that it was vested in Thomas Alderne, John Fisher, and Roger Jackson, esqrs. who in the year 1681 conveyed it to Sir John Williams, whose daughter and sole heir Penelope carried it in marriage to Thomas Symonds, esq. of Herefordshire, by the heirs of whose only surviving son Thomas Symonds Powell, esq. of Pengethley, in that county, it has been lately sold to Sir Henry Oxenden, bart. who is now entitled to it.

 

A court leet and court baron is held for this manor, which is very extensive. There is much copyhold land held of it. The demesnes of it are tithe-free. There is a yearly rent charge, payable for ever out of it, of 87l. 13s. 1d. to the ironmongers company, in London.

 

Shottlesfield is a manor, situated at the southeast boundary of this parish, the house standing partly in Liminge, at a small distance southward from the street or hamlet of the same name. It was, as early as the reign of king Edward II. the inheritance of a family called le Grubbe, some of whom had afterwards possessions about Yalding and Eythorne. Thomas le Grubbe was possessed of it in the 3d year of that reign, and wrote himself of Shottlesfeld, and from him it continued down by paternal descent to John Grubbe, who in the 2d year of king Richard III. conveyed it by sale to Thomas Brockman, of Liminge, (fn. 5) whose grandson Henry Brockman, in the 1st year of queen Mary, alienated it to George Fogge, esq. of Braborne, and he, in the beginning of queen Elizabeth's reign, sold it to Bing, who, before the end of that reign, passed it away to Mr. John Masters, of Sandwich, from whom it descended to Sir Edward Masters, of Canterbury, who at his decease, soon after the death of Charles I. gave it to his second son, then LL. D. from whose heirs it was alienated to Hetherington, whose last surviving son the Rev. William Hetherington, of North Cray place, died possessed of it unmarried in 1778, and by will devised it, among his other estates, to Thomas Coventry, esq. of London, who lately died possessed of it s. p. and the trustees of his will are now entitled to it.

 

The manor of Bowick, now called Boyke, is situated likewise in the eastern part of this parish, in the borough of its own name, which was in very antient times the residence of the Lads, who in several of their old evidences were written De Lad, by which name there is an antient farm, once reputed a manor, still known, as it has been for many ages before, in the adjoining parish of Acrise, which till the reign of queen Elizabeth, was in the tenure of this family. It is certain that they were resident here at Bowick in the beginning of king Henry VI.'s reign, and in the next of Edward IV. as appears by the registers of their wills in the office at Canterbury, they constantly stiled themselves of Eleham. Thomas Lade, of Bowick, died possessed of it in 1515, as did his descendant Vincent Lade in 1563, anno 6 Elizabeth. Soon after which it passed by purchase into the name of Nethersole, from whence it quickly afterwards was alienated to Aucher, and thence again to Wroth, who at the latter end of king Charles I.'s reign sold it to Elgar; whence, after some intermission, it was sold to Thomas Scott, esq. of Liminge, whose daughter and coheir Elizabeth, married to William Turner, esq. of the Friars, in Canterbury, at length, in her right, became possessed of it; his only surviving daughter and heir Bridget married David Papillon, esq. of Acrise, and entitled him to this manor, and his grandson Thomas Papillon, esq. of Acrise, is the present owner of it.

 

Mount and Bladbean are two manors, situated on the hills, on the opposite sides of this parish, the former near the eastern, and the latter near the western boundaries of it; the latter being antiently called Bladbean, alias Jacobs-court, a name now quite forgotten. Both these manors appear to have been in the reign of the Conqueror, part of the possessions of Anschitillus de Ros, who is mentioned in Domesday as holding much land in the western part of this county, their principal manor there being that of Horton, near Farningham. One of this family made a grant of it to the Cosentons, of Cosenton, in Aylesford, to hold of their barony of Ros, as of their manor of Horton before-mentioned, by knight's service. In the 7th year of Edward III. Sir Stephen de Cosenton obtained a charter of freewarren for his lands here. He was the son of Sir William de Cosenton, sheriff anno 35 Edward I. and was sometimes written of Cosenton, and sometimes of Mount, in Eleham. At length his descendant dying in the beginning of king Henry VIII.'s reign, without male issue, his three daughters, married to Duke, Wood, and Alexander Hamon, esq. became his coheirs, and shared a large inheritance between them, and upon their division of it, the manor of Bladbean, alias Jacobs-court, was allotted to Wood, and Mount to Alexander Hamon.

 

The manor of Bladbean, alias Jacobs-court, was afterwards alienated by the heirs of Wood to Thomas Stoughton, esq. of St. Martin's, near Canterbury, who by will in 1591 (fn. 6) gave this manor, with its rents and services, to Elizabeth his daughter and coheir, married to Thomas Wilde, esq. of St. Martin's, whose grandson Colonel Dudley Wilde, at his death in 1653, s. p. devised it to his widow, from whom it went by sale to Hills, and Mr. James Hills, in 1683, passed it away to Mr. Daniel Woollet, whose children divided this estate among them; a few years after which John Brice became, by purchase of it at different times, possessed of the whole of it, which he in 1729 conveyed by sale to Mr. Valentine Sayer, of Sandwich, who died possessed of it in 1766, and the heirs of his eldest son Mr. George Sayer, of Sandwich, are now entitled to it.

 

The manor of Mount, now called Mount court, which was allotted as above-mentioned, to Alexander Hamon, continued down to his grandson, of the same name, who died possessed of it in 1613, leaving two daughters his coheirs, the youngest of whom, Catherine, entitled her husband Sir Robert Lewknor, to it, in whose descendants it continued till Robert Lewknor, esq. his grandson, in 1666, alienated it, with other lands in this parish, to Thomas Papillon, esq. of Lubenham, in Leicestershire, whose descendant Thomas Papillon, esq. of Acrise, is the present proprietor of it.

 

Ladwood is another manor in this parish, lying at the eastern boundary of it, likewise on the hills next to Acrise. It was written in old evidences Ladswood, whence it may with probability be conjectured, that before its being converted into a farm of arable land, and the erecting of a habitation here, it was a wood belonging to the family of Lad, resident at Bowick; but since the latter end of king Edward III.'s reign, it continued uninterrupted in the family of Rolse till the reign of king Charles II. soon after which it was alienated to Williams, in which name it remained till Penelope, daughter of Sir John Williams, carried it in marriage to Thomas Symonds, esq. the heirs of whose only surviving son Thomas Symonds Powell, esq. sold it to David Papillon, esq. whose son Thomas Papillon, esq. now possesses it.

 

The manor of Canterwood, as appears by an old manuscript, seemingly of the time of Henry VIII. was formerly the estate of Thomas de Garwinton, of Welle, lying in the eastern part of the parish, and who lived in the reigns of Edward II. and III. whose greatgrandson William Garwinton, dying s. p. Joane his kinswoman, married to Richard Haut, was, in the 9th year of king Henry IV. found to be his heir, not only in this manor, but much other land in these parts, and their son Richard Haut having an only daughter and heir Margery, she carried this manor in marriage to William Isaak. After which, as appears from the court-rolls, which do not reach very high, that the family of Hales became possessed of it, in which it staid till the end of queen Elizabeth's reign, when it went by sale to Manwood, from which name it was alienated to Sir Robert Lewknor, whose grandson Robert Lewknor, esq. in 1666 sold it, with other lands in this parish already mentioned, to Thomas Papillon, esq. of Lu benham, in Leicestershire, whose descendant Thomas Papillon, esq. of Acrise, is the present owner of it.

 

Oxroad, now usually called Ostrude, is a manor, situated a little distance eastward from North Eleham. It had antiently owners of the same name; Andrew de Oxroad held it of the countess of Ewe, in the reign of king Edward I. by knight's service, as appears by the book of them in the king's remembrancer's office. In the 20th year of king Edward III. John, son of Simon atte Welle, held it of the earl of Ewe by the like service. After which the Hencles became possessed of it, from the reign of king Henry IV. to that of king Henry VIII. when Isabel, daughter of Tho. Hencle, marrying John Beane, entitled him to it, and in his descendants it continued till king Charles I.'s reign, when it was alienated to Mr. Daniel Shatterden, gent. of this parish, descended from those of Shatterden, in Great Chart, which place they had possessed for many generations. At length, after this manor had continued for some time in his descendants, it was sold to Adams, in which name it remained till the heirs of Randall Adams passed it away by sale to Papillon, in whose family it still continues, being now the property of Thomas Papillon, esq. of Acrise.

 

Hall, alias Wingmere, is a manor, situated in the valley at the northern boundary of this parish, next to Barham, in which some part of the demesne lands of it lie. It is held of the manor of Eleham, and had most probably once owners of the name of Wigmere, as it was originally spelt, of which name there was a family in East Kent, and in several antient evidences there is mention made of William de Wigmere and others of this name. However this be, the family of Brent appear to have been for several generations possessed of this manor, and continued so till Thomas Brent, of Wilsborough, dying in 1612,s. p. it passed into the family of Dering, of Surrenden; for in king James I.'s reign Edward Dering, gent. of Egerton, eldest son of John, the fourth son of John Dering, esq, of Surren den, who had married Thomas Brent's sister, was become possessed of it; and his only son and heir Thomas Dering, gent. in 1649, alienated it to William Codd, gent. (fn. 7) of Watringbury, who was succeeded in it by his son James Codd, esq. of Watringbury, who died s. p. in 1708, being then sheriff of this county, and being possessed at his death of this manor in fee, in gavelkind; upon which it came to the representatives of his two aunts, Jane, the wife of Boys Ore, and Anne, of Robert Wood, and they, in 1715, by fine levied, entitled Thomas Manley, and Elizabeth, his wife, to the possession of this manor for their lives, and afterwards to them in fee, in separate moieties. He died s. p. in 1716, and by will gave his moiety to John Pollard; on whose death s. p. it came, by the limitation in the above will, to Joshua Monger, whose only daughter and heir Rachael carried it in marriage to her husband Arthur Pryor, and they in 1750 joined in the sale of it to Mr. Richard Halford, gent. of Canterbury. The other moiety of this manor seems to have been devised by Elizabeth Manley above-mentioned, at her death, to her nephew Thomas Kirkby, whose sons Thomas, John, and Manley Kirkby, joined, in the above year, in the conveyance of it to Mr. Richard Halford above-mentioned, who then became possessed of the whole of it. He was third son of Richard Halford, clerk, rector of the adjoining parish of Liminge, descended from the Halfords, of Warwickshire, as appears by his will in the Prerogative-office, Canterbury, by which he devised to his several sons successively in tail, the estate in Warwickshire, which he was entitled to by the will of his kinsman William Halford, gent, of that county. They bear for their arms, Argent, a greybound passant, sable, on a chief of the second, three fleurs de lis, or. He died possessed of it in 1766, leaving by Mary his wife, daughter of Mr. Christopher Creed, of Canterbury, one son Richard Halford, gent. now of Canterbury; and two daughters, Mary married to Mr. John Peirce, surgeon, of Canterbury; and Sarah. In 1794, Mr. Peirce purchased the shares of Mr. Richard and Mrs. Sarah Halford, and he is now the present owner of this manor. He bears for his arms, Azure field, wavy bend, or, two unicorns heads, proper.

 

The manor OF Clavertigh is situated on the hills at the north-west boundary of this parish, next to Liminge, which antiently belonged to the abbey of Bradsole, or St. Radigund, near Dover, and it continued among the possessions of it till the 27th year of king Henry VIII. when by the act then passed, it was suppressed, as not having the clear yearly revenue of two hundred pounds, and was surrendered into the king's hands, who in his 29th year, granted the scite of this priory, with all its lands and possessions, among which this manor was included, with certain exceptions, however, mentioned in it, to archbishop Cranmer, who in the 38th year of that reign, conveyed this manor of Clavertigh, with lands called Monkenlands, late belonging to the same priory in this parish, back again to the king, who that same year granted all those premises to Sir James Hales, one of the justices of the common pleas, to hold in capite, (fn. 8) and he, in the beginning of king Edward VI.'s reign, passed them away to Peter Heyman, esq. one of the gentlemen of that prince's bedchamber who seems to have had a new grant of them from the crown, in the 2d year of that reign. He was succeeded by his eldest son, Ralph Heyman, esq. of Sellindge, whose descendant Sir Peter Heyman, bart. alienated the manor of Clavetigh to Sir Edward Honywood, of Evington, created a baronet in 1660, in whose descendants this manor has continued down to Sir John Honywood, bart. of Evington, who is the present possessor of it.

 

Charities.

Jonas Warley, D. D. gave by will in 1722, 50l. to be put out on good security, the produce to be given yearly in bread on every Sunday in the year, after divine service, to six poor widows, to each of them a two-penny loaf. The money is now vested in the vicar and churchwardens, and the produce of it being no more than 2l. 5s. per annum, only a three-halfpenny loaf is given to each widow.

 

Land in this parish, of the annual produce of 1l. was given by a person unknown, to be disposed of to the indigent. It is vested in the minister, churchwardens, and overseers.

 

Four small cottages were given to the parish, by a person unknown, and are now inhabited by poor persons. They are vested in the churchwardens and overseers.

 

Sir John Williams, by will in 1725, founded A CHARITY SCHOOL in this parish for six poor boys, legal inhabitants, and born in this parish, to be taught reading, writing, and accounts, to be cloathed once in two years; and one such boy to be bound out apprentice, as often as money sufficient could be raised for that use. The minister, churchwardens, and overseers to be trustees, who have power to nominate others to assist them in the management of it. The master has a house to live in, and the lands given to it are let by the trustees.

 

The poor constantly relieved are about seventy-five, casually fifty-five.

 

Eleham is within the ecclesiastical jurisdiction of the diocese of Canterbury, and deanry of its own name.

 

The church, which is dedicated to St. Mary, is large and handsome, consisting of three isles, the middle one having an upper range of windows, and one chancel, having a tower steeple, with a spire shast on it, at the west end, in which are eight bells, a clock, and chimes. Within the altar-rails is a memorial for John Somner, gent. son of the learned William Somner, of Canterbury, obt. 1695; arms, Ermine, a chevron voided. In the chancel a brass plate for Michael Pyx, of Folkestone, mayor and once high bailisf to Yarmouth, obt. 1601. Another for Nicholas Moore, gent. of Bettenham, in Cranbrooke; he died at Wingmer in 1577. In the middle isle a memorial for Captain William Symons, obt. 1674; arms, Parted per pale, and fess, three trefoils slipt. A brass plate for John Hill, dean and vicar of Eleham, obt. 1730. In this church was a lamp burning, called the light of Wyngmer, given before the year 1468, probably by one of the owners of that manor.

 

The church of Eleham was given by archbishop Boniface, lord of the manor of Eleham, and patron of this church appendant to it, at the instance of Walter de Merton, then canon of St. Paul's, and afterwards bishop of Rochester, to the college founded by the latter in 1263, at Maldon, in Surry. (fn. 9) After which the archbishop, in 1268, appropriated this church to the college, whenever it should become vacant by the death or cession of the rector of it, saving a reasonable vicarage of thirty marcs, to be endowed by him in it, to which the warden of the college should present to him and his successors, a fit vicar, as often as it should be vacant, to be nominated to the warden by the archbishop; otherwise the archbishop and his successors should freely from thence dispose of the vicarage for that turn. (fn. 10)

 

¶The year before this, Walter de Merton had begun a house in Oxford, whither some of the scholars were from time to time to resort for the advancement of their studies, to which the whole society of Maldon was, within a few years afterwards, removed, and both societies united at Oxford, under the name of the warden and fellows of Merton college. This portion of thirty marcs, which was a stated salary, and not tithes, &c. to that amount, was continued by a subsequent composition or decree of archbishop Warham, in 1532; but in 1559, the college, of their own accord, agreed to let the vicarial tithes, &c. to Thomas Carden, then vicar, at an easy rent, upon his discharging the college from the before-mentioned portion of thirty marcs: and this lease, with the like condition, has been renewed to every subsequent vicar ever since; and as an addition to their income, the vicars have for some time had another lease, of some wood grounds here, from the college. (fn. 11)

 

The appropriation or parsonage of this church is now held by lease from the warden and fellows, by the Rev. John Kenward Shaw Brooke, of Town-Malling. The archbishop nominates a clerk to the vicarage of it, whom the warden and fellows above-mentioned present to him for institution.

 

This vicarage is valued in the king's books at twenty pounds, (being the original endowment of thirty marcs), and the yearly tenths at two pounds, the clear yearly certified value of it being 59l. 15s. 2d. In 1640 it was valued at one hundred pounds per annum. Communicants six hundred. It is now of about the yearly value of one hundred and fifty pounds.

 

All the lands in this parish pay tithes to the rector or vicar, excepting Parkgate farm, Farthingsole farm, and Eleham-park wood, all belonging to the lord of Eleham manor, which claim a modus in lieu of tithes, of twenty shillings yearly paid to the vicar. The manor farm of Clavertigh, belonging to Sir John Honywood, bart and a parcel of lands called Mount Bottom, belonging to the Rev. Mr. Thomas Tournay, of Dover, claim a like modus in lieu of tithes.

 

www.british-history.ac.uk/survey-kent/vol8/pp95-110

Como faço todos os dias, passo algumas horas do dia para ver fotos na net. Aprendendo e me inspirando.

Procurando por retratos entrei em vários sites de fotografos famosos, e outros nem tanto.

Conclusão: Fotos, tremidas, fora de foco, cheias de ruídos e postadas como obras perfeitas. Aí eu penso comigo: Por quê eu me preocupo tanto , por quê minha auto-crítica é tão grande , se em fotografia, tudo é relativo???

Técnicas são realmente muito importantes, masssssss o que importa mesmo é a emoção , o sentimento que ela provoca no espectador.

O que vcs acham meus amigos???

Pq aqui mesmo no flicker, vejo fotos maravilhosas que passam despercebidas ou são criticadas sem a menor sensibilidade.

  

Every day, while a few hours of the day to see pictures on the net. Learning and inspired me. Looking for pictures went into several sites of famous photographers, and others less so.

Conclusion: Photos out of focus, full of noise and considered works perfect.

Why do I care so much, why my self-criticism is so great, in photography, everything is relative??

Techniques are really important, but what matters is the emotion, the feeling that it causes the viewer.

What do you think my friends????????

Because here in the flicker, I see wonderful photos that go unnoticed or are criticized without any sensitivity.

  

For the first churchly visit of that November 2023 trip to the southern French provinces of Roussillon and Languedoc, I will treat you to a truly unique place, the so-called “priory” of Serrabone, which features an absolute world-class masterpiece of Romanesque sculpture: its tribune.

 

I said “so-called” above because a priory, in the genuine acception of the word, is a secondary monastery established by an abbey. It is populated by monks sent by that abbey. Those monks are led by a prior, whose superior is the abbot of the founding abbey. In the case of Serrabone, there first was a late Carolingian parochial church established in this mountainous locale and first mentioned in writing in 1069. The walls of the nave are, for some part, still those of that ancient church.

 

It was then, at a time when local lords used to meddle more and more in the affairs of the Church (which was one of the reasons that prompted the coming of the Gregorian reform), that the viscount of Cerdagne and the local lord of Corsavy installed on the Serrabone mountaintop an unusually mixed group of canons and canonesses to live in accordance with the Augustinian Rule.

 

A new college church was built (mostly by enlarging the previous one) and consecrated in 1151. Its architecture is harmonious but very simple, as one would expect: in the Middle Ages, those mountains were populated (hence the creation of the parish) and did feed their inhabitants (serra bona in Catalan means “good mountain”), but there was precious little commerce with the outside world and the locals had nothing of real value to export. Therefore, the local economy was pretty much a closed circuit and money was far from flowing in abundantly. The style of the church, even though there were donations from the aforementioned lords, reflects this paucity of financial resources.

 

It is therefore a total mystery how the magnificent sculpted tribune, which would have cost a veritable fortune, was funded, and by whom. Nothing has ever been demonstrated in that matter, although many have conjectured in various directions. The only certainty we have is that it was built around the time when the church itself was completed, i.e., the mid–1150s.

 

The culmination of the “priory” did not last very long: canons and canonesses are not monks and nuns, their commitment is found throughout history and places to be much less strong, and by the late 1200s they had already broken communal life and begun to live in their own separate homes. Decadence went to such extremes that the “priory” was secularized by the pope in the 16th century and made a dependency of the chapter of the cathedral of Solsona. The last “prior” died in 1612 and the church returned to its simple parochial status.

 

The place was progressively abandoned as people left the mountains to go live easier lives in the valleys. It was almost in ruins when it was listed as a Historic Landmark in 1875 and the restoration began. Fortunately, the tribune had been protected and its capitals and columns hidden by the locals.

 

One of the capitals that were stolen. Being resin copies, they now have no historical interest, which is why I only show you one of them. However, even the copy allows you to appreciate the quality of the work.

No word yet on whether Hughes believes his experiment proves or disproves flat-Earth theory, but he's always maintained that wasn't the goal. He believes the Earth is frisbee shaped.

 

Hughes is happy regardless. "Am I glad I did it? Yeah. I guess," he said. "I'll feel it in the morning. I won't be able to get out of bed. At least I can go home and have dinner and see my cats tonight."

 

The launch had its issues, which is why, according to Hughes, the rocket only managed to hit 1,875 feet. They had planned to hit 350 psi for thrust but could only hit 340 as a result of less-than-ideal conditions. The next step for Hughes is a "Rockoon", essentially a rocket that transforms into a balloon after launch, which will allow Hughes to fly higher. Sixty-eight miles up, Hughes believes. A film crew is following Hughes for a documentary set for release in August.

 

Hughes’s homemade rocket launches near Amboy, Calif., on Saturday. The self-taught rocket scientist, who believes Earth is flat, propelled himself about 1,875 feet into the air before a hard landing in the Mojave Desert. (Matt Hartman/AP)

Mike Hughes, a California man who is most known for his belief that the Earth is shaped like a Frisbee, finally blasted off into the sky in a steam-powered rocket he had built himself.

The 61-year-old limo driver and daredevil-turned-rocket-maker soared about 1,875 feet above the Mojave Desert on Saturday afternoon, the Associated Press reported. Hughes’s white-and-green rocket, bearing the words “FLAT EARTH,” propelled vertically about 3 p.m. Pacific time and reached a speed of about 350 mph, Waldo Stakes, who has been helping Hughes, told the AP. Hughes deployed two parachutes while landing, the second one just moments before he plopped down not far from his launching point. A video shows that the whole endeavor, from the moment his rocket went up to the moment he landed, lasted about a minute. The vertical launch, which happened without a countdown more than 200 miles east of Los Angeles, came amid growing skepticism that Hughes would ever lift himself off. The launch had been postponed multiple times, partly because Hughes said he couldn’t get permission from a federal agency to conduct it on public land.

 

After he landed Saturday, Hughes told the AP that he was “relieved” but that he expected to feel the physical toll of it all the next day.

 

“Am I glad I did it? Yeah. I guess. I’ll feel it in the morning. I won’t be able to get out of bed,” he said. “At least I can go home and have dinner and see my cats tonight.”

 

He also said he’d been frustrated with assumptions that he “chickened out,” so he “manned up and did it.”

 

Hughes had been on a mission to prove that the Earth is flat and that NASA astronauts such as John Glenn and Neil Armstrong were merely paid actors performing in front of a computer-generated image of a round globe. His previous failed attempts, as well as the successful one on Saturday, are all part of his ultimate goal to propel himself at least 52 miles above Earth by the end of the year — and to prove once and for all that the planet is flat.

  

On March 6, self-taught rocket scientist Mike Hughes began repairing a steam leak after scrubbing a launch attempt near Amboy, Calif. (James Quigg/Daily Press/AP)

Hughes had initially planned to launch his rocket in November, but he postponed it, claiming the Bureau of Land Management told him he couldn’t do so on federal land. A spokeswoman for the agency, however, said its field office has no record of speaking with Hughes.

 

The launch was postponed again later that month, as Hughes moved his launching point to a private property near Amboy, Calif., an unincorporated community in the Mojave Desert.

 

“It’s still happening. We’re just moving it three miles down the road,” Hughes told The Washington Post in late November, as he hauled the rocket to the new spot. “I don’t see [the launch] happening until about Tuesday, honestly. It takes three days to set up. . . . You know, it’s not easy because it’s not supposed to be easy.”

 

In February, Hughes finally attempted his flight, but his rocket didn’t ignite. He blamed technical difficulties.

 

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Flat-Earther fails to launch homemade rocket

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Mike Hughes planned to launch his homemade rocket on Feb. 3, after he canceled a launch in November. The second version failed, too. (Video: Patrick Martin/Photo: Courtesy of Mike Hughes/The Washington Post)

To Hughes’s credit, he has shown some skills in building rockets. He set a Guinness World Record in 2002 for a limousine jump, according to Ars Technica, and has been building rockets for years, albeit with mixed results. He built his first manned rocket in 2014, the AP reported, and managed to fly a quarter-mile over Winkelman, Ariz.

 

According to the AP, Hughes’s hard landing on Saturday left him injured, though it is unclear what type of injuries he suffered. Photos show paramedics carrying Hughes on a stretcher and into an ambulance.

 

Also among Hughes’s plans — aside from trying to get to space — is to run for governor.

 

“This is no joke,” he told the AP. “I want to do it.”

  

Mike Hughes is carried on a stretcher after his rocket landed in the Mojave Desert on Saturday. (Matt Hartman/AP)

  

A flat-earther finally tried to fly away. His rocket didn’t even ignite. This man is about to launch himself in his homemade rocket to prove the Earth is flat A flat-Earther’s plan to launch himself in a homemade rocket just hit a speed bump

Origins. The idea that the Earth was flat was typical of ancient European cosmologies until about the 4th century BCE, when the Ancient Greek philosophers proposed the idea that the Earth was a sphere, or at least rounded in shape. Aristotle was one of the first Greek thinkers to propose a spherical Earth in 330 BCE. By the early Middle Ages, it was widespread knowledge throughout Europe that the Earth was a sphere.

The Flat Earth model is an archaic belief that the Earth's shape is a plane or disk. Many ancient cultures have had conceptions of a flat Earth, including Greece until the classical period, the Bronze Age and Iron Age civilizations of the Near East until the Hellenistic period, India until the Gupta period (early centuries AD) and China until the 17th century. It was also typically held in the aboriginal cultures of the Americas, and a flat Earth domed by the firmament in the shape of an inverted bowl is common in pre-scientific societies.

 

The paradigm of a spherical Earth appeared in Greek philosophy with Pythagoras (6th century BC), although most Pre-Socratics retained the flat Earth model. Aristotle accepted the spherical shape of the Earth on empirical grounds around 330 BC, and knowledge of the spherical Earth gradually began to spread beyond the Hellenistic world from then on.

 

The modern misconception that educated Europeans at the time of Columbus believed in a flat Earth, and that his voyages refuted that belief, has been referred to as the myth of the flat Earth.

A flat Earth model depicting Antarctica as an ice wall surrounding a disk-shaped Earth.

Modern hypotheses supporting a flat Earth originated with English inventor Samuel Rowbotham (1816–1884). Based on his incorrect interpretation of experiments on the Bedford Level, Rowbotham published a 16-page pamphlet, called Zetetic Astronomy, which he later expanded into a 430-page book, Earth Not a Globe, expounding his views. According to Rowbotham's system, the earth is a flat disc centred at the North Pole and bounded along its southern edge by a wall of ice (Antarctica), with the sun and moon 3,000 miles (4,800 km) and the "cosmos" 3,100 miles (5,000 km) above earth.He also published a leaflet entitled "The inconsistency of Modern Astronomy and its Opposition to the Scriptures!!" which argued that the "Bible, alongside our senses, supported the idea that the earth was flat and immovable and this essential truth should not be set aside for a system based solely on human conjecture".

 

Rowbotham and his followers, like William Carpenter who continued his work, gained attention by engaging in public debates[when?] with leading scientists of the day. One such debate, involving the prominent naturalist Alfred Russel Wallace, concerned the Bedford Level experiment (and later led to several lawsuits for fraud and libel). Rowbotham created a Zetetic Society in England and New York, shipping over a thousand copies of Zetetic Astronomy. Council members in New York included the US Consul to China and the superintendent of Baltimore public schools. He also edited The Zetetic and Anti-Theorist: a monthly journal of practical cosmography.

 

After Rowbotham's death, Lady Elizabeth Blount, wife of the explorer Sir Walter de Sodington Blount, established a Universal Zetetic Society, whose objective was "the propagation of knowledge related to Natural Cosmogony in confirmation of the Holy Scriptures, based on practical scientific investigation". The society published a magazine entitled The Earth Not a Globe Review, and remained active well into the early part of the 20th century.[A flat Earth journal, Earth: a Monthly Magazine of Sense and Science, was published between 1901–1904, edited by Lady Blount. In 1901, she repeated Rowbotham's Bedford Level Experiment and photographed the effect, sparking a correspondence in the magazine English Mechanic with several counter-claims. Later it achieved some notoriety by being involved in a scam involving dental practices. After World War I, the movement underwent a slow decline.

Philosophers

 

Several pre-Socratic philosophers believed that the world was flat: Thales (c. 550 BC) according to several sources,[26] and Leucippus (c. 440 BC) and Democritus (c. 460 – 370 BC) according to Aristotle.

 

Thales thought the earth floated in water like a log.It has been argued, however, that Thales actually believed in a round Earth. Anaximander (c. 550 BC) believed the Earth was a short cylinder with a flat, circular top that remained stable because it was the same distance from all things. Anaximenes of Miletus believed that "the earth is flat and rides on air; in the same way the sun and the moon and the other heavenly bodies, which are all fiery, ride the air because of their flatness."Xenophanes of Colophon (c. 500 BC) thought that the Earth was flat, with its upper side touching the air, and the lower side extending without limit.

 

Belief in a flat Earth continued into the 5th century BC. Anaxagoras (c. 450 BC) agreed that the Earth was flat,and his pupil Archelaus believed that the flat Earth was depressed in the middle like a saucer, to allow for the fact that the Sun does not rise and set at the same time for everyone.

 

Historians

Hecataeus of Miletus believed the earth was flat and surrounded by water.Herodotus in his Histories ridiculed the belief that water encircled the world,yet most classicists agree he still believed the earth was flat because of his descriptions of literal "ends" or "edges" of the earth.

 

Ancient India

Ancient Jain and Buddhist cosmology held that the Earth is a disc consisting of four continents grouped around a central mountain (Mount Meru) like the petals of a flower. An outer ocean surrounds these continents. This view of traditional Buddhist and Jain cosmology depicts the cosmos as a vast, oceanic disk (of the magnitude of a small planetary system), bounded by mountains, in which the continents are set as small islands.[

 

Norse and Germanic

The ancient Norse and Germanic peoples believed in a flat earth cosmography of the earth surrounded by an ocean, with the axis mundi (a world-tree: Yggdrasil, or pillar: Irminsul) in the centre.The Norse believed that in the world-encircling ocean sat a snake called Jormungandr. In the Norse creation account preserved in Gylfaginning (VIII) it is stated that during the creation of the earth, an impassable sea was placed around the earth like a ring:

 

...And Jafnhárr said: "Of the blood, which ran and welled forth freely out of his wounds, they made the sea, when they had formed and made firm the earth together, and laid the sea in a ring round. about her; and it may well seem a hard thing to most men to cross over it."

 

The late Norse Konungs skuggsjá, on the other hand, states that:

 

...If you take a lighted candle and set it in a room, you may expect it to light up the entire interior, unless something should hinder, though the room be quite large. But if you take an apple and hang it close to the flame, so near that it is heated, the apple will darken nearly half the room or even more. However, if you hang the apple near the wall, it will not get hot; the candle will light up the whole house; and the shadow on the wall where the apple hangs will be scarcely half as large as the apple itself. From this you may infer that the earth-circle is round like a ball and not equally near the sun at every point. But where the curved surface lies nearest the sun's path, there will the greatest heat be; and some of the lands that lie continuously under the unbroken rays cannot be inhabited."

 

Ancient China

Further information: Chinese astronomy

In ancient China, the prevailing belief was that the Earth was flat and square, while the heavens were round,[48] an assumption virtually unquestioned until the introduction of European astronomy in the 17th century. The English sinologist Cullen emphasizes the point that there was no concept of a round Earth in ancient Chinese astronomy:

 

Chinese thought on the form of the earth remained almost unchanged from early times until the first contacts with modern science through the medium of Jesuit missionaries in the seventeenth century. While the heavens were variously described as being like an umbrella covering the earth (the Kai Tian theory), or like a sphere surrounding it (the Hun Tian theory), or as being without substance while the heavenly bodies float freely (the Hsüan yeh theory), the earth was at all times flat, although perhaps bulging up slightly.

 

The model of an egg was often used by Chinese astronomers like Zhang Heng (78-139 AD) to describe the heavens as spherical:

 

The heavens are like a hen's egg and as round as a crossbow bullet; the earth is like the yolk of the egg, and lies in the centre.

 

This analogy with a curved egg led some modern historians, notably Joseph Needham, to conjecture that Chinese astronomers were, after all, aware of the Earth's sphericity. The egg reference, however, was rather meant to clarify the relative position of the flat earth to the heavens:

 

In a passage of Zhang Heng's cosmogony not translated by Needham, Zhang himself says: "Heaven takes its body from the Yang, so it is round and in motion. Earth takes its body from the Yin, so it is flat and quiescent". The point of the egg analogy is simply to stress that the earth is completely enclosed by heaven, rather than merely covered from above as the Kai Tian describes. Chinese astronomers, many of them brilliant men by any standards, continued to think in flat-earth terms until the seventeenth century; this surprising fact might be the starting-point for a re-examination of the apparent facility with which the idea of a spherical earth found acceptance in fifth-century BC Greece.[54]

 

Further examples cited by Needham supposed to demonstrate dissenting voices from the ancient Chinese consensus actually refer without exception to the Earth's being square, not to its being flat.[55] Accordingly, the 13th-century scholar Li Ye, who argued that the movements of the round heaven would be hindered by a square Earth,[48] did not advocate a spherical Earth, but rather that its edge should be rounded off so as to be circular.[56]

 

As noted in the book Huai Nan Zu,[57] in the 2nd century BC Chinese astronomers effectively inverted Eratosthenes' calculation of the curvature of the Earth to calculate the height of the sun above the earth. By assuming the earth was flat, they arrived at a distance of 100,000 li, a value short by three orders of magnitude.

 

Declining support for the flat earth

 

Ancient Mediterranean

 

When a ship is at the horizon, its lower part is obscured due to the curvature of the Earth.

Semi-circular shadow of Earth on the Moon during the phases of a lunar eclipse

In The Histories, written 431–425 BC, Herodotus cast doubt on a report of the sun observed shining from the north. He stated that the phenomenon was observed during a circumnavigation of Africa undertaken by Phoenician explorers employed by Egyptian pharaoh Necho II c. 610–595 BC (The Histories, 4.42) who claimed to have had the sun on their right when circumnavigating in a clockwise direction. To modern historians aware of a spherical Earth, these details confirm the truth of the Phoenicians’ report.

 

After the Greek philosophers Pythagoras, in the 6th century BC, and Parmenides, in the 5th, recognized that the Earth is spherical,[58] the spherical view spread rapidly in the Greek world. Around 330 BC, Aristotle maintained on the basis of physical theory and observational evidence that the Earth was spherical.The Earth's circumference was first determined around 240 BC by Eratosthenes. By the second century CE. Ptolemy had derived his maps from a curved globe and developed the system of latitude, longitude, and climes. His Almagest was written in Greek and only translated into Latin in the 11th century from Arabic translations.

 

The Terrestrial Sphere of Crates of Mallus (c. 150 BC).

In the 2nd century BC, Crates of Mallus devised a terrestrial sphere that divided the Earth into four continents, separated by great rivers or oceans, with people presumed living in each of the four regions. Opposite the oikumene, the inhabited world, were the antipodes, considered unreachable both because of an intervening torrid zone (equator) and the ocean. This took a strong hold on the medieval mind.

 

Lucretius (1st. c. BC) opposed the concept of a spherical Earth, because he considered that an infinite universe had no center towards which heavy bodies would tend. Thus, he thought the idea of animals walking around topsy-turvy under the Earth was absurd. By the 1st century AD, Pliny the Elder was in a position to claim that everyone agrees on the spherical shape of Earth, though disputes continued regarding the nature of the antipodes, and how it is possible to keep the ocean in a curved shape. Pliny also considered the possibility of an imperfect sphere, "...shaped like a pinecone."

 

In late antiquity such widely read encyclopedists as Macrobius (5th century) and Martianus Capella (5th century) discussed the circumference of the sphere of the Earth, its central position in the universe, the difference of the seasons in northern and southern hemispheres, and many other geographical details. In his commentary on Cicero's Dream of Scipio, Macrobius described the Earth as a globe of insignificant size in comparison to the remainder of the cosmos.

 

Early Christian Church

During the early Church period, with some exceptions, most held a spherical view, for instance, Augustine, Jerome, and Ambrose to name a few.

 

In Book III of The Divine Institutes Lactantius ridicules the notion that there could be inhabitants of the antipodes "whose footsteps are higher than their heads." After presenting some arguments he attributes to advocates for a spherical heaven and Earth, he writes:

 

But if you inquire from those who defend these marvellous fictions, why all things do not fall into that lower part of the heaven, they reply that such is the nature of things, that heavy bodies are borne to the middle, and that they are all joined together towards the middle, as we see spokes in a wheel; but that the bodies that are light, as mist, smoke, and fire, are borne away from the middle, so as to seek the heaven. I am at a loss what to say respecting those who, when they have once erred, consistently persevere in their folly, and defend one vain thing by another.

 

Saint Augustine (354–430) took a more cautious approach in arguing against assuming that people inhabited the antipodes:

 

But as to the fable that there are Antipodes, that is to say, men on the opposite side of the earth, where the sun rises when it sets to us, men who walk with their feet opposite ours that is on no ground credible. And, indeed, it is not affirmed that this has been learned by historical knowledge, but by scientific conjecture, on the ground that the earth is suspended within the concavity of the sky, and that it has as much room on the one side of it as on the other: hence they say that the part that is beneath must also be inhabited. But they do not remark that, although it be supposed or scientifically demonstrated that the world is of a round and spherical form, yet it does not follow that the other side of the earth is bare of water; nor even, though it be bare, does it immediately follow that it is peopled.

 

Since these people would have to be descended from Adam, they would have had to travel to the other side of the Earth at some point; Augustine continues:

 

It is too absurd to say, that some men might have taken ship and traversed the whole wide ocean, and crossed from this side of the world to the other, and that thus even the inhabitants of that distant region are descended from that one first man.

 

Scholars of Augustine's work have traditionally understood him to have shared the common view of his educated contemporaries that the Earth is spherical, in line with the quotation above, and with Augustine's famous endorsement of science in De Genesi ad litteram. That tradition has, however, recently been challenged by Leo Ferrari, who concluded that many of Augustine's passing references to the physical universe imply a belief in an essentially flat Earth "at the bottom of the universe".

 

Cosmas Indicopleustes' world picture - flat earth in a Tabernacle.

Diodorus of Tarsus (d. 394) may have argued for a flat Earth based on scriptures; however, Diodorus' opinion on the matter is known to us only by a criticism of it by Photius.Severian, Bishop of Gabala (d. 408), wrote that the Earth is flat and the sun does not pass under it in the night, but "travels through the northern parts as if hidden by a wall". The Egyptian monk Cosmas Indicopleustes (547) in his Topographia Christiana, where the Covenant Ark was meant to represent the whole universe, argued on theological grounds that the Earth was flat, a parallelogram enclosed by four oceans.

 

In his Homilies Concerning the Statutes St. John Chrysostom (344–408) explicitly espoused the idea, based on his reading of Scripture, that the Earth floated on the waters gathered below the firmament, and St. Athanasius (c. 293 – 373) expressed similar views in Against the Heathen.

 

A very recent essay by Leone Montagnini, discussing the question of the shape of the Earth from the origins to the late Antiquity, has shown that the Fathers of the Church shared different approaches that paralleled their overall philosophical and theological visions. Those of them who were more close to Platonic visions, like Origen, shared peacefully the geosphericism. A second tradition, including Basil, Ambrose and Augustine, but also Philoponus, accepted the idea of the round Earth and the radial gravity, but in a critical way. In particular they pointed out a number of doubts about the physical reasons of the radial gravity, and hesitated in accepting the physical reasons proposed by Aristotle or Stoicism. However, a "flattist" approach was more or less shared by all the Fathers coming from the Syriac area, who were more inclined to follow the letter of the Old Testament. Diodorus, Severian, and Cosmas Indicopleustes, but also Chrysostom, belonged just to this latter tradition.

 

At least one early Christian writer, Basil of Caesarea (329–379), believed that the matter was theologically irrelevant.

 

Early Middle Ages

Early medieval Christian writers in the early Middle Ages felt little urge to assume flatness of the earth, though they had fuzzy impressions of the writings of Ptolemy, Aristotle, and relied more on Pliny.

9th-century Macrobian cosmic diagram showing the sphere of the Earth at the center, (globus terrae)

With the end of Roman civilization, Western Europe entered the Middle Ages with great difficulties that affected the continent's intellectual production. Most scientific treatises of classical antiquity (in Greek) were unavailable, leaving only simplified summaries and compilations. Still, many textbooks of the Early Middle Ages supported the sphericity of the Earth. For example: some early medieval manuscripts of Macrobius include maps of the Earth, including the antipodes, zonal maps showing the Ptolemaic climates derived from the concept of a spherical Earth and a diagram showing the Earth (labeled as globus terrae, the sphere of the Earth) at the center of the hierarchically ordered planetary spheres.Further examples of such medieval diagrams can be found in medieval manuscripts of the Dream of Scipio. In the Carolingian era, scholars discussed Macrobius's view of the antipodes. One of them, the Irish monk Dungal, asserted that the tropical gap between our habitable region and the other habitable region to the south was smaller than Macrobius had believed.

12th-century T and O map representing the inhabited world as described by Isidore of Seville in his Etymologiae. (chapter 14, de terra et partibus).

Europe's view of the shape of the Earth in Late Antiquity and the Early Middle Ages may be best expressed by the writings of early Christian scholars:

 

Boethius (c. 480 – 524), who also wrote a theological treatise On the Trinity, repeated the Macrobian model of the Earth in the center of a spherical cosmos in his influential, and widely translated, Consolation of Philosophy.

Bishop Isidore of Seville (560 – 636) taught in his widely read encyclopedia, the Etymologies diverse views such as that the Earth "resembles a wheel"resembling Anaximander in language and the map that he provided. This was widely interpreted as referring to a flat disc-shaped Earth.An illustration from Isidore's De Natura Rerum shows the five zones of the earth as adjacent circles. Some have concluded that he thought the Arctic and Antarctic zones were adjacent to each other. He did not admit the possibility of antipodes, which he took to mean people dwelling on the opposite side of the Earth, considering them legendary and noting that there was no evidence for their existence.[87] Isidore's T and O map, which was seen as representing a small part of a spherical Earth, continued to be used by authors through the Middle Ages, e.g. the 9th-century bishop Rabanus Maurus who compared the habitable part of the northern hemisphere (Aristotle's northern temperate clime) with a wheel. At the same time, Isidore's works also gave the views of sphericity, for example, in chapter 28 of De Natura Rerum, Isidore claims that the sun orbits the earth and illuminates the other side when it is night on this side. See French translation of De Natura Rerum.[88] In his other work Etymologies, there are also affirmations that the sphere of the sky has earth in its center and the sky being equally distant on all sides. Other researchers have argued these points as well. "The work remained unsurpassed until the thirteenth century and was regarded as the summit of all knowledge. It became an essential part of European medieval culture. Soon after the invention of typography it appeared many times in print." However, "The Scholastics - later medieval philosophers, theologians, and scientists - were helped by the Arabic translators and commentaries, but they hardly needed to struggle against a flat-earth legacy from the early middle ages (500-1050). Early medieval writers often had fuzzy and imprecise impressions of both Ptolemy and Aristotle and relied more on Pliny, but they felt (with one exception), little urge to assume flatness."

 

Isidore's portrayal of the five zones of the earth

The monk Bede (c. 672 – 735) wrote in his influential treatise on computus, The Reckoning of Time, that the Earth was round ('not merely circular like a shield [or] spread out like a wheel, but resembl[ing] more a ball'), explaining the unequal length of daylight from "the roundness of the Earth, for not without reason is it called 'the orb of the world' on the pages of Holy Scripture and of ordinary literature. It is, in fact, set like a sphere in the middle of the whole universe." (De temporum ratione, 32). The large number of surviving manuscripts of The Reckoning of Time, copied to meet the Carolingian requirement that all priests should study the computus, indicates that many, if not most, priests were exposed to the idea of the sphericity of the Earth.[94] Ælfric of Eynsham paraphrased Bede into Old English, saying "Now the Earth's roundness and the Sun's orbit constitute the obstacle to the day's being equally long in every land."

St Vergilius of Salzburg (c. 700 – 784), in the middle of the 8th century, discussed or taught some geographical or cosmographical ideas that St Boniface found sufficiently objectionable that he complained about them to Pope Zachary. The only surviving record of the incident is contained in Zachary's reply, dated 748, where he wrote:

"As for the perverse and sinful doctrine which he (Virgil) against God and his own soul has uttered—if it shall be clearly established that he professes belief in another world and other men existing beneath the earth, or in (another) sun and moon there, thou art to hold a council, deprive him of his sacerdotal rank, and expel him from the Church."

 

Some authorities have suggested that the sphericity of the Earth was among the aspects of Vergilius's teachings that Boniface and Zachary considered objectionable. Others have considered this unlikely, and take the wording of Zachary's response to indicate at most an objection to belief in the existence of humans living in the antipodes. In any case, there is no record of any further action having been taken against Vergilius. He was later appointed bishop of Salzburg, and was canonised in the 13th century.

12th-century depiction of a spherical Earth with the four seasons (book "Liber Divinorum Operum" by Hildegard of Bingen)

A possible non-literary but graphic indication that people in the Middle Ages believed that the Earth (or perhaps the world) was a sphere, is the use of the orb (globus cruciger) in the regalia of many kingdoms and of the Holy Roman Empire. It is attested from the time of the Christian late-Roman emperor Theodosius II (423) throughout the Middle Ages; the Reichsapfel was used in 1191 at the coronation of emperor Henry VI. However the word 'orbis' means 'circle' and there is no record of a globe as a representation of the Earth since ancient times in the west till that of Martin Behaim in 1492. Additionally it could well be a representation of the entire 'world' or cosmos.

 

A recent study of medieval concepts of the sphericity of the Earth noted that "since the eighth century, no cosmographer worthy of note has called into question the sphericity of the Earth." However, the work of these intellectuals may not have had significant influence on public opinion, and it is difficult to tell what the wider population may have thought of the shape of the Earth, if they considered the question at all.

 

High and Late Middle Ages

Picture from a 1550 edition of On the Sphere of the World, the most influential astronomy textbook of 13th-century Europe.

By the 11th century Europe had learned of Islamic astronomy. The Renaissance of the 12th century from about 1070 started an intellectual revitalization of Europe with strong philosophical and scientific roots, and increased interest in natural philosophy.

 

Illustration of the spherical Earth in a 14th-century copy of L'Image du monde (c. 1246).

Hermannus Contractus (1013–1054) was among the earliest Christian scholars to estimate the circumference of Earth with Eratosthenes' method. Thomas Aquinas (1225–1274), the most important and widely taught theologian of the Middle Ages, believed in a spherical Earth; and he even took for granted his readers also knew the Earth is round.Lectures in the medieval universities commonly advanced evidence in favor of the idea that the Earth was a sphere. Also, "On the Sphere of the World", the most influential astronomy textbook of the 13th century and required reading by students in all Western European universities, described the world as a sphere. Thomas Aquinas, in his Summa Theologica, wrote, "The physicist proves the earth to be round by one means, the astronomer by another: for the latter proves this by means of mathematics, e.g. by the shapes of eclipses, or something of the sort; while the former proves it by means of physics, e.g. by the movement of heavy bodies towards the center, and so forth."

 

The shape of the Earth was not only discussed in scholarly works written in Latin; it was also treated in works written in vernacular languages or dialects and intended for wider audiences. The Norwegian book Konungs Skuggsjá, from around 1250, states clearly that the Earth is round—and that there is night on the opposite side of the Earth when there is daytime in Norway. The author also discusses the existence of antipodes—and he notes that (if they exist) they see the Sun in the north of the middle of the day, and that they experience seasons opposite those of people in the Northern Hemisphere.

 

However Tattersall shows that in many vernacular works in 12th- and 13th-century French texts the Earth was considered "round like a table" rather than "round like an apple". "In virtually all the examples quoted...from epics and from non-'historical' romances (that is, works of a less learned character) the actual form of words used suggests strongly a circle rather than a sphere.

 

Portuguese exploration of Africa and Asia, Columbus's voyage to the Americas (1492) and finally Ferdinand Magellan's circumnavigation of the Earth (1519–21) provided the final, practical proofs for the global shape of the Earth.

 

Islamic world

Further information: Spherical Earth § Medieval Islamic scholars

The Abbasid Caliphate saw a great flowering of astronomy and mathematics in the 9th century CE. in which Muslim scholars translated Ptolemy's work, which become the Almagest, and extended and updated his work based on spherical ideas, and these have generally been respected since. However after the decline of the Golden Age in the 13th century more traditional views were increasingly heard.

 

The Quran mentions that the world was "laid out" or "made flat". To this a classic Sunni commentary, the Tafsir al-Kabir (al-Razi) written in the late 12th century says "If it is said: Do the words “And the earth We spread out” indicate that it is flat? We would respond: Yes, because the earth, even though it is round, is an enormous sphere, and each little part of this enormous sphere, when it is looked at, appears to be flat. As that is the case, this will dispel what they mentioned of confusion. The evidence for that is the verse in which Allah, may He be exalted, says (interpretation of the meaning): “And the mountains as pegs” [an-Naba’ 78:7]. He called them awtaad (pegs) even though these mountains may have large flat surfaces. And the same is true in this case."

 

A later classic Sunni commentary, the Tafsir al-Jalalayn written in the early 16th century says "As for His words sutihat, ‘laid out flat’, this on a literal reading suggests that the earth is flat, which is the opinion of most of the scholars of the [revealed] Law, and not a sphere as astronomers (ahl al-hay’a) have it, even if this [latter] does not contradict any of the pillars of the Law." Other translations render "made flat" as "spread out".

 

Ming China

As late as 1595, an early Jesuit missionary to China, Matteo Ricci, recorded that the Chinese say: "The earth is flat and square, and the sky is a round canopy; they did not succeed in conceiving the possibility of the antipodes."] The universal belief in a flat Earth is confirmed by a contemporary Chinese encyclopedia from 1609 illustrating a flat Earth extending over the horizontal diametral plane of a spherical heaven.

 

In the 17th century, the idea of a spherical Earth spread in China due to the influence of the Jesuits, who held high positions as astronomers at the imperial court.

  

Modern incarnation

In 1956, Samuel Shenton, a signwriter by trade, created the International Flat Earth Society as a successor to the Universal Zetetic Society and ran it as "organizing secretary" from his home in Dover, in Britain. Because of Shenton's interest in alternative science and technology, the emphasis on religious arguments was less than in the predecessor society.

 

This was just before the launch of the first artificial satellite, and when satellite images taken from outer space showed the Earth as a sphere rather than flat, the society was undaunted; Shenton remarked: "It's easy to see how a photograph like that could fool the untrained eye."

 

However it was not until the advent of manned spaceflight that Shenton managed to attract wide publicity, being featured in The New York Times in January and June 1964, when the epithet "flat-earther" was also slung across the floor of the House of Commons of the United Kingdom in both directions.[citation needed]

 

The society also took the position that the Apollo Moon landings were a hoax staged by Hollywood, a position also held by others not connected to the Flat Earth Society.

 

In 1969, Shenton persuaded Ellis Hillman, a Polytechnic lecturer, to become president of the Flat Earth Society, but there is little evidence of any activity on his part until after Shenton's death, when he added most of Shenton's library to the archives of the Science Fiction Foundation which he helped to establish.

 

Historical accounts and spoken history tell us the Land part may have been square, all in one mass at one time, then as now, the magnetic north being the Center. Vast cataclysmic events and shaking no doubt broke the land apart, divided the Land to be our present continents or islands as they exist today. One thing we know for sure about this world...the known inhabited world is Flat, Level, a Plain World.

 

-Flyer written by Charles K. Johnson, 1984.

Shenton died in 1971 and Charles K. Johnson, inheriting part of Shenton's library from Shenton's wife, established and became the president of the International Flat Earth Research Society of America and Covenant People's Church in California. Under his leadership, over the next three decades, the Flat Earth Society grew in size from a few members to a reported 3,500.Johnson distributed newsletters, flyers, maps, and other promotional materials to anyone who asked for them, and managed all membership applications together with his wife, Marjory. The most famous of these newsletters was Flat Earth News. Johnson paid for these publications through annual dues of members costing US$6 to US$10 over the course of his leadership. Johnson's beliefs were based on the Bible; he viewed scientists as pulling off a hoax which would replace religion with science.

 

United Nations flag

The most recent world model propagated by the Flat Earth Society holds that humanity lives on a disc, with the North Pole at its center and a 150-foot (45 m) high wall of ice at the outer edge. The resulting map resembles the symbol of the United Nations, which Johnson used as evidence for his position. In this model, the sun and moon are each 32 miles (52 km) in diameter.

 

The Flat Earth Society recruited members by attacking the United States government and all of its agencies, particularly NASA. Much of the society’s literature in its early days focused on interpreting the Bible literally to mean that the Earth is flat, although they did attempt to offer scientific explanations and evidence.

 

This agreeable open space, Angel Hill, looks as though it must have been the market place of Bury St Edmunds, although the market is now held a few hundred yards away in the higher part of the town. Bury was a monastic foundation and a planned town, which accounts for the grid pattern of the streets. The Great Gate, on the left, is a little out of alignment with Abbeygate Street, which joins from the right just behind the ice cream van; the structure we see today replaced an earlier building destroyed by the mob in 1327 and it is conjectured that the original would have been in a straight line with the street. Note the "pillar of salt" concrete road sign in the centre, put up in the 1930s probably as a deliberate affront, much like the ghastly multi-storey car parks and hotels erected to spoil cherished views of Bath. Facing us at the far end is the Athenaeum, a kind of assembly room, reduced from three storeys to two in 1789. Apart from the road sign, the only modern intrusion here is the chimney of the Greene King brewery; its Abbot Reserve is obtainable everywhere, but since moving away I have missed some of its more obscure brews, which seem unavailable outside the locality. Outside this barley-growing region the ale-supper can't be quite so choosey.

For the first churchly visit of that November 2023 trip to the southern French provinces of Roussillon and Languedoc, I will treat you to a truly unique place, the so-called “priory” of Serrabone, which features an absolute world-class masterpiece of Romanesque sculpture: its tribune.

 

I said “so-called” above because a priory, in the genuine acception of the word, is a secondary monastery established by an abbey. It is populated by monks sent by that abbey. Those monks are led by a prior, whose superior is the abbot of the founding abbey. In the case of Serrabone, there first was a late Carolingian parochial church established in this mountainous locale and first mentioned in writing in 1069. The walls of the nave are, for some part, still those of that ancient church.

 

It was then, at a time when local lords used to meddle more and more in the affairs of the Church (which was one of the reasons that prompted the coming of the Gregorian reform), that the viscount of Cerdagne and the local lord of Corsavy installed on the Serrabone mountaintop an unusually mixed group of canons and canonesses to live in accordance with the Augustinian Rule.

 

A new college church was built (mostly by enlarging the previous one) and consecrated in 1151. Its architecture is harmonious but very simple, as one would expect: in the Middle Ages, those mountains were populated (hence the creation of the parish) and did feed their inhabitants (serra bona in Catalan means “good mountain”), but there was precious little commerce with the outside world and the locals had nothing of real value to export. Therefore, the local economy was pretty much a closed circuit and money was far from flowing in abundantly. The style of the church, even though there were donations from the aforementioned lords, reflects this paucity of financial resources.

 

It is therefore a total mystery how the magnificent sculpted tribune, which would have cost a veritable fortune, was funded, and by whom. Nothing has ever been demonstrated in that matter, although many have conjectured in various directions. The only certainty we have is that it was built around the time when the church itself was completed, i.e., the mid–1150s.

 

The culmination of the “priory” did not last very long: canons and canonesses are not monks and nuns, their commitment is found throughout history and places to be much less strong, and by the late 1200s they had already broken communal life and begun to live in their own separate homes. Decadence went to such extremes that the “priory” was secularized by the pope in the 16th century and made a dependency of the chapter of the cathedral of Solsona. The last “prior” died in 1612 and the church returned to its simple parochial status.

 

The place was progressively abandoned as people left the mountains to go live easier lives in the valleys. It was almost in ruins when it was listed as a Historic Landmark in 1875 and the restoration began. Fortunately, the tribune had been protected and its capitals and columns hidden by the locals.

 

And to conclude this series on Serrabone, another one of those black-and-white versions of a photograph I already uploaded in color (see that version below). I truly am in two minds about the use of black-and-white for this kind of photography: when I look at the color picture, I feel very necessary to give my viewers all that information about the colors of the subject, which then seems indispensable, but when it is the black-and-white version I behold, I am drawn by its suggestive power and ambiance which I find far superior to those of the color image...

 

As always, your own opinion on the matter will be welcome of course!

Thank you XstockX for letting me use her photo in this picture :-)

 

Simon

 

xstockx.deviantart.com

 

misperception/missed perception/ false analytic/conjecture as truth/truth as false reality/legality as intellectuality/post modernism = heightened and erroneous materiality,objectivity/money as measurable and causitive/post modernity as a reaction to globalism/technology as a resistance to globalism/

Point du Hoc

 

La Pointe du Hoc (French pronunciation: ​[pwɛ̃t dy ɔk]) is a promontory with a 100-foot (30 m) cliff overlooking the English Channel on the northwestern coast of Normandy in the Calvados department, France.

 

During World War II it was the highest point between the American sector landings at Utah Beach to the west and Omaha Beach to the east. The German army fortified the area with concrete casemates and gun pits. On D-Day, the United States Army Ranger Assault Group attacked and captured Pointe du Hoc after scaling the cliffs.

 

Pointe du Hoc location

Pointe du Hoc lies 4 mi (6.4 km) west of the center of Omaha Beach.

As part of the Atlantic Wall fortifications, the prominent cliff top location was fortified by the Germans.

 

The battery was initially built in 1943 to house six captured French First World War vintage GPF 155mm K418(f) guns positioned in open concrete gun pits. The battery was occupied by the 2nd Battery of Army Coastal Artillery Regiment 1260 (2/HKAA.1260).[4] To defend the promontory from attack, elements of the 352nd Infantry Division were stationed at the battery.

 

A 15.5 cm K 418(f) gun, of the type used in the Pointe du Hoc battery, is preserved at the Atlantic Wall on Jersey.

To provide increased defensive capability, the Germans began to improve the defenses of the battery in the spring of 1944, with enclosed H671 concrete casemates being started and the older 155mm guns displaced. The plan was to build six casemates but two were unfinished when the location was attacked. The casemates were built over and in front of the circular gun pits, which housed the 155mm guns.

 

Also built was a H636 observation bunker and L409a mounts for 20mm Flak 30 anti-aircraft guns. The 155mm guns would have threatened the Allied landings on Omaha and Utah beaches when finished, risking heavy casualties to the landing forces.

 

In the months before D-Day the Germans were recorded by Allied Intelligence removing their guns one by one as they re-developed the site with the final aim of 4 casemates facing Utah Beach and the possibility of 2 x 155mm guns in open emplacement. During the preparation for Operation Overlord it was determined by Lt Col. Rudder that Pointe du Hoc should be attacked by ground forces, to prevent the Germans using the casemates.

 

Recently released documents in the US Archives show that Rudder knew prior to landing that the casemates were unfinished and only two were actually structurally close to being ready. They remain that way today. The U.S. 2nd and 5th Ranger Battalions were given the task of assaulting the strong point early on D-Day. Elements of the 2nd Battalion went in to attack Pointe du Hoc but delays meant the remainder of the 2nd Battalion and the complete 5th Battalion landed at Omaha Beach as their secondary landing position.

 

Though the Germans had removed the main armament from Pointe du Hoc, the beachheads were shelled by field artillery from the nearby Maisy battery, on the fire support plan of heavy cruiser HMS Hawkins] The rediscovery of the battery at Maisy has shown that it was responsible for firing on the Allied beachheads until 9 June 1944

 

Plan

Pre-invasion bombing of Pointe du Hoc by 9th Air Force A-20 Havoc bombers

Pointe du Hoc lay within the General Leonard Gerow's V Corps field of operations. This then went to the 1st Infantry Division (the Big Red One) and then down to the right-hand assault formation, the 116th Infantry Regiment attached from 29th Division. In addition they were given two Ranger battalions to undertake the attack.

 

The Ranger battalions were commanded by Lieutenant Colonel James Earl Rudder. The plan called for the three companies of Rangers to be landed by sea at the foot of the cliffs, scale them using ropes, ladders, and grapples while under enemy fire, and engage the enemy at the top of the cliff. This was to be carried out before the main landings. The Rangers trained for the cliff assault on the Isle of Wight, under the direction of British Commandos.

 

Major Cleveland A. Lytle was to command Companies D, E and F of the 2nd Ranger Battalion (known as "Force A") in the assault at Pointe du Hoc. During a briefing aboard the Landing Ship Infantry TSS Ben My Chree, he heard that French Resistance sources reported the guns had been removed.Impelled to some degree by alcohol,[10] Lytle became quite vocal that the assault would be unnecessary and suicidal and was relieved of his command at the last minute by Provisional Ranger Force commander Rudder. Rudder felt that Lytle could not convincingly lead a force with a mission that he did not believe in. Lytle was later transferred to the 90th Infantry Division where he was awarded the Distinguished Service Cross.

 

Rangers from 2nd Ranger Battalion demonstrate the rope ladders they used to scale Pointe du Hoc

The assault force was carried in ten landing craft, with another two carrying supplies and four DUKW amphibious trucks carrying the 100-foot (30 m) ladders requisitioned from the London Fire Brigade. One landing craft carrying troops sank, drowning all but one of its occupants; another was swamped. One supply craft sank and the other put the stores overboard to stay afloat. German fire sank one of the DUKWs. Once within a mile of the shore, German mortars and machine guns fired on the craft.

 

These initial setbacks resulted in a 40-minute delay in landing at the base of the cliffs, but British landing craft carrying the Rangers finally reached the base of the cliffs at 7:10am with approximately half the force it started out with. The landing craft were fitted with rocket launchers to fire grapnels and ropes up the cliffs. As the Rangers scaled the cliffs, the Allied ships USS Texas (BB-35), USS Satterlee (DD-626), USS Ellyson (DD454), and HMS Talybont provided them with fire support and ensured that the German defenders above could not fire down on the assaulting troops. The cliffs proved to be higher than the ladders could reach.

 

Attack

The original plans had also called for an additional, larger Ranger force of eight companies (Companies A and B of the 2nd Ranger Battalion and the entire 5th Ranger Battalion) to follow the first attack, if successful. Flares from the cliff tops were to signal this second wave to join the attack, but because of the delayed landing, the signal came too late, and the other Rangers landed on Omaha instead of Pointe du Hoc. The added impetus these 500 plus Rangers provided on the stalled Omaha Beach landing has been conjectured to have averted a disastrous failure[citation needed] there, since they carried the assault beyond the beach, into the overlooking bluffs and outflanked the German defenses.[citation needed]

 

When the Rangers made it to the top at Pointe du Hoc, they had sustained 15 casualties. "Ranger casualties on the beach totalled about 15, most of them from the raking fire to their left"..] The force also found that their radios were ineffective..Upon reaching the fortifications, most of the Rangers learned for the first time that the main objective of the assault, the artillery battery, had been removed. The Rangers regrouped at the top of the cliffs, and a small patrol went off in search of the guns. Two different patrols found five of the six guns nearby (the sixth was being fixed elsewhere) and destroyed their firing mechanisms with thermite grenades..

 

2nd Ranger Len Lommel maintained that he and Ranger Jack Kuhn found the guns completely by accident after walking down a tree-lined lane, whilst on patrol.

 

Multiple copies of the Rangers orders were released in 2012 by the US National Archives, indicating that Lt. Col. Rudder had been told of the guns' removal prior to landing. His D-Day orders went beyond the taking of Pointe du Hoc and remained consistent: Land at Pointe du Hoc & Omaha Beach - advance along the coast - take the town of Grandcamp, attack the Maisy Batteries and reach the "D-Day Phase Line" (close to Osmanville) two hours before dark. The Rangers could then repel counterattacks along the Grandcamp-Vierville road - via the Isigny-Bayeux road or diagonally across open fields. They could also prevent mobile 150mm artillery getting within a 12 mile range of the beachhead.

 

The Rangers trained specifically for the 12-mile inland march during the Slapton Sands exercises in England and the First Infantry Division were also given the same "D-Day Phase Line" objective.

 

Once captured, Pointe du Hoc did not offer the German Army any advantage of observation as they already used the taller Chateau, houses and churches in the area.

 

The Small Unit Actions Report written by US Army Intelligence, states that there were times (some hours) when the Rangers did not see a single German after the initial fighting. Historians suggest this gave Lt. Col. Rudder the time to have continued with his objectives. No documentary evidence has been produced ordering Rudder to stay and "guard the road" behind Pointe du Hoc or wait for reinforcements. Yet that version of events is often stated as factual in books written prior to 2012.

 

German counter-attacks

The costliest part of the battle for Pointe du Hoc for the Rangers came after the successful cliff assault..Determined to hold the vital high ground, yet isolated from other Allied forces, the Rangers fended off several counter-attacks from the German 914th Grenadier Regiment. The 5th Ranger Battalion and elements of the 116th Infantry Regiment headed towards Pointe du Hoc from Omaha Beach. However, only twenty-three Rangers from the 5th were able to link up with the 2nd Rangers during the evening of 6 June 1944. During the night the Germans forced the Rangers into a smaller enclave along the cliff, and some were taken prisoner.:84–140

 

It was not until the morning of 8 June that the Rangers at Pointe du Hoc were finally relieved by the 2nd and 5th Rangers, plus the 1st Battalion of the 116th Infantry, accompanied by tanks from the 743rd Tank Battalion..133–134

 

When the Rangers began suffering heavy losses, brief consideration was given to sending in the 84-man Marine Detachment aboard the battleship U.S.S. Texas on the morning of June 7. At the last minute, word was passed down through the Army chain of command that no Marines would be allowed to go ashore, not even providing armed escort on landing craft ferrying Army troops or supplies..

Photos from our road trip down the South Island of New Zealand in January. This shot was taken in Oamaru our stop of for lunch on the first day of our trip, January 20, 2015 New Zealand.

 

The Steampunk Cafe on the waterfront has just opened we didn't go inside .. wish we had of!

 

The whitestone townscape of Oamaru contains some of the best-preserved heritage buildings in New Zealand. In the late 19th century, the town prospered through gold-mining, quarrying and timber milling. Some of the wealth was spent on elegant stone buildings made from local limestone.

 

This Harbour-Tyne Street area in the Victorian precinct is particularly special and great for shopping is great too.

 

The name Oamaru derives from Māori words meaning the place of Maru.The identity of Maru remains open to conjecture.

For more Info: en.wikipedia.org/wiki/Oamaru

Nikon D800 Photos Pretty Swimsuit Bikini Fitness Model Goddess! The shoot began under cloudy PM skies and ended in bright sun! Such is the wonderful nature of shooting at the beach--the light is always, always changing! A tip: When the sun gets too bright one can actually shoot into it with the sun above or behind the model, to keep its harsh light off her face. Just remember a lot of batteries for your fill flash!

 

Here's some Slow Motion Sony A99 video of the epic goddess--Nausicaa from Homer's Odyssey:

 

www.youtube.com/watch?v=gA-_l9Vywgw

www.youtube.com/watch?v=BxzyRvth3x4

www.youtube.com/watch?v=NfW1Knc3K2c

www.youtube.com/watch?v=6LhtrrWNQLw (Nikon d800 video)

 

Nikon D800 Photographs of a Beautiful Brunette Swimsuit Bikini Model shot with the brand new Nikon D800 and Nikon 70-200mm f/2.8G ED VR II AF-S Nikkor Zoom Lens.

 

Captured in both RAW and JPEG.

 

Check out the amazing detail in the full resolution photos! I was running out of CF & SD cards fast, as the files are huge!

 

A classic California Hero's Journey Mythology Goddess! Tall, pretty, thin, fit, with pretty brown eyes and long black/brunette hair, blowing on the spring sea breeze.

 

Modeling the brand new, black Gold 45 Revolver Hero's Journey Mythology Gold'N'Virtue bikinis! With the Gold 45 Revolver and Achilles' RAGE lightning!

 

Enjoy the epic beauty of the mythological hero's journey, in great detail via the Nikon D800! :)

 

The full resolutions RAWs and JPEGs are amazing!

 

Modeling the new Hero's Journey Mythology Swimsuits on a sunny spring day in Malibu! With the black legendary 45surf surfboard!

 

Enjoy!

 

With her long, black hair blowing on the sea breeze!

 

May the goddess inspire you along your artistic hero's journey!

 

Regarding Naussica, upon meeting her, Ulysses stated in book 6 of Homer's Odyssey, "O queen," he said, "I implore your aid- but tell me, are you a goddess or are you a mortal woman? If you are a goddess and dwell in heaven, I can only conjecture that you are Jove's daughter Diana, for your face and figure resemble none but hers; if on the other hand you are a mortal and live on earth, thrice happy are your father and mother- thrice happy, too, are your brothers and sisters; how proud and delighted they must feel when they see so fair a scion as yourself going out to a dance; most happy, however, of all will he be whose wedding gifts have been the richest, and who takes you to his own home. I never yet saw any one so beautiful, neither man nor woman, and am lost in admiration as I behold you."

 

The two longhouses get further modifications. The further one has the loving accommodation updated to match it's neighbour, with the walls rebuilt in stone. The closer one meanwhile has an attic, lit by a former window, added and the byre, which was in need of repair, has a new gable built. It is possible these changes took place over a longer or shorter time span but the stonework visible today shows the changes took place gradually whatever the exact order. Some of the conjecture behind the drawings is based on known developments to similar buildings elsewhere in the town, captured in historic photographs.

[Mujeres en Madrid / Women in Madrid - 001]

Noviembre 2014.

Escultura íbera de alrededor del siglo IV,descubierta en La Alcudia, cerca de Elche, en 1897. Ahora en el Museo Arqueológico de Madrid.

 

Hay conjeturas acerca de que pueda tratarse de una representación de la diosa cartaginesa Tanit.

 

---

 

4th century Iberian stone bust discovered in 1897 in Alcudia, near Elche, Spain. She is in the National Archaeological Museum in Madrid.

 

(Wiki: )

According to The Encyclopedia of Religion, the Lady of Elche (Roman Illici), is conjectured as having a direct association with Tanit, the goddess of Carthage, that was worshiped by the Punic-Iberians.

The originally polychrome bust is usually thought to represent a woman wearing a very complex headdress and large wheel-like coils (known as rodetes) on each side of the face. The aperture in the rear of the sculpture indicates it may have been used as a funerary urn

 

Imagine, dear reader, that you are a stuffed pup. Now pretend for a moment that it is early evening towards the end of July. You are sitting at the bank of the river, watching dragonflies bounce around on the surface of the water, which glows a hazy orange from the setting sun.

 

For the sake of conjecture, let's say there is a wooden swing on the bank of the river. We can imagine it to be just your size. Picture yourself swinging on it--back and forth and back and forth and back and forth--maybe for minutes, maybe for hours; you can't tell, and it doesn't matter.

 

But what if, all of a sudden, one rope of the swing gave out, way up at the top. Before you can say "tamale" you're in the river, with weeds around you, floating downstream. You can feel your hypothetical stuffing getting soggier and soggier.

 

And then let's say a human jumps into the river to save you. Picture yourself being brought up onto the dry rocks, your limbs being wrung out, you watching the drips cascade down from your paws and splash on the lichen.

 

After all this pretend-commotion you are very relieved that the imaginary human's hypothetical new Nikon D7000 is intact, and you are happy to have some toasty tamales while you wait for your stuffing to stop smelling like the river. And, hopefully, the human's waterlogged cell-phone (which may or may not be drying out in front of a hypothetical air-conditioner at this very moment) will someday decide to work again. Hypothetically.

John F Greenwood (1885 - 1954), and a fellow Rochdalian, was one of the finest exponents of the revival of wood engraving in twentieth century Britain and this evocative scene is typical of his work. This work appears in an early issue of "Artwork", a quarterly magazine issued from 1924 and edited by Herbert Wauthier. Many of Greenwood's works are of Wharfedale in Yorkshire. This is of "The Moorgate".

 

Quite where this Moorgate is situated is a matter of conjecture - there is one, for example, on the edge of Skipton and this road reminds me of the often bleak road, the Long Causeway, between Heptonstall and Burnley. However, to me, it is certainly evocative of the tracks and trails that lead out of many Pennine towns and villages up on to the moors, such as the many I walked as a child in Rochdale, Lancashire.

   

This past Saturday I was asked by a fellow Flickrino to assist her with a wedding she had booked a few weeks prior. And since it’s finally starting to warm up, and San Diego is a quick 4hrs away, why not? I haven’t been to Sandy Eggo in a few years so this was a great chance to have a Daycation down there. The wind was calm, the sun was warm and everything went pretty well. Well, except the dual flower girls which took approximately 3 minutes to walk down the aisle. They literally took one step together, dropped 4 flowers individually, and then another step, like remote controlled robots. I had enough time to photograph them from both sides, from atop the hill, then get something from my car, make some crock pot chili, run for congress, read Moby Dick in pig latin, and solved the Poincaré conjecture using an abacus. At that point, the girls were at the front of the ceremony and the rest of the day continued.

 

Many more photos on my updated blog here.

 

And I love it when I ask the brides, “do you mind getting the bottom of your dress wet walking in the ocean?” and she replies, “absolutely not, lets go for it! I’m never wearing this again!”

 

"There is much that remains mysterious about the early history of the site now occupied by the beautiful Chester Cathedral.

 

Certainly, it occupies a large central area within the former Roman fortress of Deva and substantial traces of this doubtlessly still lie beneath the present building, even including, it is conjectured, remains of a Roman temple dedicated to Apollo. And, in the words of the 19th century Chester guide and author Thomas Hughes, "that this temple had itself supplanted a still older fane of the superstitious Druids".

 

The later continuous occupation of the site for well over a thousand years by a succession of church, abbey and cathedral buildings has, however, understandably prevented attempts to substantiate these claims.

 

According to Henry Bradshaw, a 16th century Chester monk and scholar, Christianity was introduced here in about AD140 by Lucius, King of the Britons. This is entirely unproven, but King Lucius certainly existed and is mentioned by Bede and Geoffrey of Monmouth."

For much more information, see: www.chesterwalls.info/cathedral.html

46100 'Royal Scot' was halted at Copy Pit summit for some 40 minutes after passing us at Towneley Tunnel. A lot of conjecture about the reason, bad coal, faulty injectors etc. After appearing to have the fire remade and gassing up, here she is just after the restart easing down the 1in70 from the summit

Nikon D800 Photos Pretty Swimsuit Bikini Fitness Model Goddess! The shoot began under cloudy PM skies and ended in bright sun! Such is the wonderful nature of shooting at the beach--the light is always, always changing! A tip: When the sun gets too bright one can actually shoot into it with the sun above or behind the model, to keep its harsh light off her face. Just remember a lot of batteries for your fill flash!

 

Here's some Slow Motion Sony A99 video of the epic goddess--Nausicaa from Homer's Odyssey:

 

www.youtube.com/watch?v=gA-_l9Vywgw

www.youtube.com/watch?v=BxzyRvth3x4

www.youtube.com/watch?v=NfW1Knc3K2c

www.youtube.com/watch?v=6LhtrrWNQLw (Nikon d800 video)

 

Nikon D800 Photographs of a Beautiful Brunette Swimsuit Bikini Model shot with the brand new Nikon D800 and Nikon 70-200mm f/2.8G ED VR II AF-S Nikkor Zoom Lens.

 

Captured in both RAW and JPEG.

 

Check out the amazing detail in the full resolution photos! I was running out of CF & SD cards fast, as the files are huge!

 

A classic California Hero's Journey Mythology Goddess! Tall, pretty, thin, fit, with pretty brown eyes and long black/brunette hair, blowing on the spring sea breeze.

 

Modeling the brand new, black Gold 45 Revolver Hero's Journey Mythology Gold'N'Virtue bikinis! With the Gold 45 Revolver and Achilles' RAGE lightning!

 

Enjoy the epic beauty of the mythological hero's journey, in great detail via the Nikon D800! :)

 

The full resolutions RAWs and JPEGs are amazing!

 

Modeling the new Hero's Journey Mythology Swimsuits on a sunny spring day in Malibu! With the black legendary 45surf surfboard!

 

Enjoy!

 

With her long, black hair blowing on the sea breeze!

 

May the goddess inspire you along your artistic hero's journey!

 

Regarding Naussica, upon meeting her, Ulysses stated in book 6 of Homer's Odyssey, "O queen," he said, "I implore your aid- but tell me, are you a goddess or are you a mortal woman? If you are a goddess and dwell in heaven, I can only conjecture that you are Jove's daughter Diana, for your face and figure resemble none but hers; if on the other hand you are a mortal and live on earth, thrice happy are your father and mother- thrice happy, too, are your brothers and sisters; how proud and delighted they must feel when they see so fair a scion as yourself going out to a dance; most happy, however, of all will he be whose wedding gifts have been the richest, and who takes you to his own home. I never yet saw any one so beautiful, neither man nor woman, and am lost in admiration as I behold you."

 

missing part of a leg there - pondered for a moment if it would perhaps hop in circles on account of that, but was quickly disabused of that conjecture seconds later

 

backyard capture in chesterfield

Actually taken by my daughter.

There is conjecture as to how the colouring has occured.

Nikon D800 Photos Pretty Swimsuit Bikini Fitness Model Goddess! The shoot began under cloudy PM skies and ended in bright sun! Such is the wonderful nature of shooting at the beach--the light is always, always changing! A tip: When the sun gets too bright one can actually shoot into it with the sun above or behind the model, to keep its harsh light off her face. Just remember a lot of batteries for your fill flash!

 

Here's some Slow Motion Sony A99 video of the epic goddess--Nausicaa from Homer's Odyssey:

 

www.youtube.com/watch?v=gA-_l9Vywgw

www.youtube.com/watch?v=BxzyRvth3x4

www.youtube.com/watch?v=NfW1Knc3K2c

www.youtube.com/watch?v=6LhtrrWNQLw (Nikon d800 video)

 

Nikon D800 Photographs of a Beautiful Brunette Swimsuit Bikini Model shot with the brand new Nikon D800 and Nikon 70-200mm f/2.8G ED VR II AF-S Nikkor Zoom Lens.

 

Captured in both RAW and JPEG.

 

Check out the amazing detail in the full resolution photos! I was running out of CF & SD cards fast, as the files are huge!

 

A classic California Hero's Journey Mythology Goddess! Tall, pretty, thin, fit, with pretty brown eyes and long black/brunette hair, blowing on the spring sea breeze.

 

Modeling the brand new, black Gold 45 Revolver Hero's Journey Mythology Gold'N'Virtue bikinis! With the Gold 45 Revolver and Achilles' RAGE lightning!

 

Enjoy the epic beauty of the mythological hero's journey, in great detail via the Nikon D800! :)

 

The full resolutions RAWs and JPEGs are amazing!

 

Modeling the new Hero's Journey Mythology Swimsuits on a sunny spring day in Malibu! With the black legendary 45surf surfboard!

 

Enjoy!

 

With her long, black hair blowing on the sea breeze!

 

May the goddess inspire you along your artistic hero's journey!

 

Regarding Naussica, upon meeting her, Ulysses stated in book 6 of Homer's Odyssey, "O queen," he said, "I implore your aid- but tell me, are you a goddess or are you a mortal woman? If you are a goddess and dwell in heaven, I can only conjecture that you are Jove's daughter Diana, for your face and figure resemble none but hers; if on the other hand you are a mortal and live on earth, thrice happy are your father and mother- thrice happy, too, are your brothers and sisters; how proud and delighted they must feel when they see so fair a scion as yourself going out to a dance; most happy, however, of all will he be whose wedding gifts have been the richest, and who takes you to his own home. I never yet saw any one so beautiful, neither man nor woman, and am lost in admiration as I behold you."

 

I took that image @ "Santa's Enchanted Forest"

Miami, Florida, USA.

December 26th/2009

 

Nikon D 5000

 

.........................................................................................................................................................

  

Isaiah 9:6 (New International Version, ©2010)

 

For to us a child is born,

to us a son is given,

and the government will be on his shoulders.

And he will be called

Wonderful Counselor, Mighty God,

Everlasting Father, Prince of Peace.

 

The Real Meaning of Christmas

 

A Bethlehem Grotto from The First Christmas

by Dr. Paul L. Maier

  

While they were there, the time came for her to deliver her child. And she gave birth to her firstborn son and wrapped him in bands of cloth, and laid him in a manger, because there was no place for them in the inn. Luke 2:6-7

 

Some critics doubt that Jesus was born in Bethlehem and argue instead for Nazareth or elsewhere. Such opinions, however, are based only on scholarly conjecture, and no source has been discovered to date that disproves Jesus' birth in Bethlehem.

 

It is almost certain that Joseph and Mary reached Bethlehem in the late afternoon or early evening. Had they arrived earlier, lodging would not have been so difficult to find, although Bethlehem would have been crowded enough with the many descendants of King David returning to register at their ancestral home.

 

The picture of Joseph going from door to door, desperately begging shelter because Mary was in labor, has always struck a poignant chord amid the joy wreathing the rest of the Christmas story. And the nameless innkeeper who refused them refuge is usually associated with Judas Iscariot in the popular mind. But probably he - or was it his sympathetic wife? - remembered the cave behind the inn, where animals were sheltered, and he threw it open to the hapless couple. The hills around Bethlehem are perforated with such caverns, and they are still used to shelter cattle and sheep. Grateful for any refuge in the crisis of his wife's birth pangs, Joseph carefully led the donkey and its precious burden down a steep path behind the caravansary to the cave below it.

 

From all accounts of the Nativity, it seems that no one assisted Mary at the birth of Jesus - not even Joseph, for husbands were not to play the role of midwives. Self-delivery was by no means uncommon at the time. The women of Palestine, unlike neighboring mothers, prided themselves on delivering their babies rather easily and were quite able to take care of themselves in the absence of a midwife, though physicians and midwives were also regularly used. Luke simply relates that Mary gave birth to her firstborn son, wrapped him in bands of swaddling cloth, and laid him in a feeding trough, which must have had the sweetish, grainy smell of hay, barley, and oats.

 

And so the incredible paradox happened at Bethlehem: history's greatest figure was born, not in a palace or mansion, but in a cavern-stable. For Joseph and Mary, the holiest moment of all must have come before the shepherds paid their famous visit as they gazed at the extraordinary baby whose mission even they could scarcely comprehend. Small wonder that this has been the most familiar scene in all the florid history of art. Each generation, each school has attempted to portray the Nativity, with backgrounds ranging from Oriental to Italian to Flemish, and yet the tableau of the Holy Family in the Bethlehem grotto has remained an unconquered artistic challenge.

 

There is evidence that someone in Bethlehem relented and offered more normal accommodations to Joseph, Mary, and the newborn Jesus. For by the time the Wise Men arrived to present their gifts, the Holy Family seems to have been living in a "house" (Matt. 2:11). Or, as happens on any vacation trip today, the motel vacancies that are nonexistent on the night of arrival because the traveler failed to call ahead for reservations quickly materialize the next day.

 

All Bethlehem must have rustled with news about "that poor girl from Galilee" who had no sooner arrived in town than she bore a child, since the shepherds and, later, the Magi had no trouble finding the Holy Family. Clearly, they must have been directed by the townspeople.

 

Jesus' birth in this particular town had vast implications for the people of Palestine. Bethlehem, which means "House of Bread," was not only the setting for the story of Ruth, but it became the birthplace of David, and here the prophet Samuel anointed him King. Later it became the expected birthplace of that great "Son of David," or "Messiah," who was supposed to liberate the land from foreign control. It was no accident that over in Jerusalem, King Herod's priests came up with Bethlehem as the logical place to send the Wise Men for any newborn Christ, the Greek translation for the Hebrew Messiah.

 

or, a parable on what man believes he is owed:

 

The date and location of this tale have been lost to time, as they were never of great significance once reflected upon by its narrators. Whatever designation this settlement bore would have been ascribed in an effort to bring a merrier emanation to an otherwise unremarkable place, and thus is, too, inconsequential. What is retained and recounted with every retelling, however, is the ambience of that same municipality, in which the crucial events transpire.

 

Denizens of the town thrived not, neither did they have occasion to want. All that was theirs was enough, only enough. Harvests supplied every man, woman and youngling with the nutrients they required to collect another harvest. The proper implement for any task was always at hand. There was unmistakable peace to be had, but nary a soul could be heard to suggest there was no room for betterment.

 

The isolated territory was primed to erupt. The people, afforded unwaning harmony, wanted all the same. Some prayed for fortune. Fewer still sought it beyond their comfortable borders, but would hastily return, unaccustomed to the trials of travel. And so there they remained, dissatisfied in their facility.

 

It was on the evening of October that saw the sun set slowest, that the Peddler appeared to them.

 

A vast quantity of the community hurriedly barred itself in the tavern upon noticing a newcomer in their midst. The stranger had an uncanny presence; some remarked the air did not change when the figure passed by, as it aught to have, as with any regular person, and it was the conjecture of the more superstitious of their lot that submitted this Peddler was not of the mortal plane.

 

The Peddler waited patiently outside the tavern. It was hours hence that the citizens decided they would assuredly go mad from trepidation, unless they confronted their visitor.

 

“A deceiver!” one of the elders warned, as the barricade was removed. “Mind what foul utterances will ensue!”

 

The bravest of their number prompted the Peddler to divulge what aids could be anticipated.

 

“Wares,” the Peddler trickled. “Only the essentials; only that which has been bestowed unto this celestial body to be rightfully earned and spent by man.”

 

This seemed reasonable enough to many of the townsfolk. Yet the cautious elder was insistent.

 

“Spices may mask the taste of rancid meats, but never their effects! Heed all of what your new friend’s words entail!”

 

Conflicted, most were a trifle too perturbed, despite the Peddler’s soothing affirmations, to make any requests. Just one man, upon the first night, confided in the Peddler his grievances.

 

“We maintain all that ensures our health, my wife and I, but our labors that beget stability are what have robbed her of the mirth she once could manage. Such was why I was drawn to her, years ago.”

 

“The noblest of aspirations,” gushed the Peddler. “To long for prosperity of the heart, not the body alone. What creature dares to refute that the diligent and the burdened deserve happiness? Indeed, I shall alleviate you.”

 

The following morning, it was noted by both the man and his neighbors that his wife, characteristically pensive and dejected, was changed. To use a word like “chipper” would be a disservice to her overflowing spirit.

 

“When, my compatriots,” she proposed genially for all to hear, “did we cease to count our blessings? Our satisfaction should be derived not from abundance or adventure!”

 

Rumor circulated that the Peddler had played a part in this pleasant metamorphosis. Soon, at every corner, throngs awaited the apparent miracle-worker. But it was only those sequestered in their homes, or tending their crops by themselves, that would have a chance at conversing with this entity.

 

The encounters would be spread shortly afterward. A mason’s son, who was lame, had asked the Peddler for a talent that which could be admired and held in reverence.

 

The Peddler then babbled, “You desire a purpose. Partaking in a craft, what might benefit more than your own self. This, I may certainly grant.”

 

Another sun set and rose, and the boy, now able and confident, had forged an assortment of swords and suits of armor so pristine that they should be envied by the most lauded of smiths.

 

The populace had among them an acclaimed teacher, her years dedicated to texts and tables. “Alas,” she imparted to the Peddler, “even the thanks I receive cannot distract me from this deep-rooted craving. What I would not give, to recall a childhood that was so joyous in its unknowing.”

 

The Peddler’s approval cascaded. “Deeds of selflessness and devotion so numerous, that ignorance seems a boon. Any man caught uttering that his younger days are of little meaning to him, best he be scorned for such denial. If it is a return to wonderment you grasp at, all the world would concur, it was yours to have all along.”

 

As good as the Peddler’s word, the teacher could once again drum up memories that had brought fleeting delight then, but now, were rapturous in quality to her. Her love for life was of a magnitude anew.

 

The doubting elder hung their head. “What think you all the Peddler’s remittance to be, in return for these gifts?”

 

“The Peddler insists upon no payment!” a woman cried. “What has been allotted is natural and indisputable. Who should attempt to contest these dues we are at last privy to?!”

 

The elder was silenced once more. Before the month had passed, nearly the entirety of the village had offered their entreaties to the Peddler, who never failed to be impressed and humbled by these modest pleas. The mayor’s proposal in particular was relayed with the utmost discretion. He and his wife had wished for a child, but it would be a daughter that was raised in their household, not the son the mayor had always envisioned.

 

“The trouble,” the mayor timorously explained, “is that we only have the means to support one- that is to say, we could not keep fed another mouth with what our land provides, nor educate another mind with time we cannot find. If you were to but increase the season’s harvest only slightly…”

 

“That is not what you are owed,” dribbled the Peddler. “Sustenance for a belly what is not yet realized? What you should expect is offspring that honors your commitment. No parent is meant to suffer their legacy overthrown by the very flesh and will they have sacrificed so much for. What your toil and worry will bear, come daybreak, is security. The perfect child you were entitled to all these years.”

 

With all the elation that accompanied the Peddler’s charity, on the thirty-first of October, the elder too gave way to the pressure that had only intensified with their exclusion.

 

“I denounced you, fearing my people, in their lack of worldliness, would be susceptible to your lavish agreeance, your imposture, and so they have!”

 

The Peddler was quiet, knowing one more supplication was nearing.

 

The elder now begged. “I can no longer uphold my pretense of exuding respect. If they cannot listen to me, please, let them at least hold me in esteem. May they remember I shepherded them to tranquility, lest they forget the precise words I spoke.”

 

“How correct you are,” spewed the Peddler, in victory. “Nowhere is it written a man must take to heart another’s philosophy. It is, howbeit, your prerogative to be dealt acclaim equal to the good you have put forth in your long life. An unappreciated existence is such an unforgivable tragedy.”

 

The elder departed in shame for their own frailty, but in smugness as well, certain that those who would grow discontent with the Peddler’s offerings would finally recognize the advice they had so quickly brushed aside.

 

“Rejoice!” the Peddler’s voice surged, as the sun fell. “Be glad in all your cognizance for what is truly yours; that in your collective humility, you have not overstepped the bounds instituted by man nor deity.”

 

That night, the residents would, unreservedly, be made aware of how their demands had informed their characters. They would begin to question their hastily-made grabs for ease when they beheld their cherished schoolteacher forgo her duties in favor of reliving moments from her past that quashed responsibility and reality, going so far as to instruct her pupils to likewise abandon practices of logic and preparation.

 

Appalled eyes would witness, in the dying light, the mason’s son, who had attained his newfound prowess with no tribulation, be dragged through and stoned in the streets, having instilled enormous envy in his peers, mockeries made of their endeavors to reach the same degree of skill.

 

The man, whose wife was given limitless jubilation for her condition, was wrought with grief when he came to realize she herself could not mourn the atrocities unfolding in their midst. She capered through the boy’s blood in the dust, and her husband wept for her.

 

It was the wail of the mayor’s wife that shook the mortified assembly most of all, sounding more akin to the baying of a stricken hound. Her sanity was severed when discovering her child was not hers, not in soul. Individuality was sapped from this body parading as her son; it was not but the manifestation of her and the mayor’s own partialities and traits. The mayor was harrowed by the absence of free will he had produced.

 

In seeking one who could be given the blame, the elder was exempt, for the citizens could now only view their leader and all their decisions as sage. As the elder had made dealings with the Peddler also, it was accepted in the end that all that had befallen them was righteous. Blindness to death and pursuits of pleasure over maturity were praised from then on. Lives continued, and nothing was learned. Had the people wished for vengeance, it would have mattered not.

 

The Peddler had already moved on to the next town that wanted.

The subjects of the side and end panels pertain to the chase, their compositions being friezes of animals, and the king and queen fowling and fishing. As to the contents of the casket, when deposited in the tomb, we can only make a conjecture.

Valley of the Kings, Tutankhamun's tomb KV62

18th dynasty

JE 62059 - SR 1/82 - 580

 

Egyptian Museum, Cairo

We all got one of these. A Bristol Omnibus Co. National is illustrated on the cover, but I think the booklet was distributed throughout the NBC. I don't know why they thought they had to "scramble" the destination and registration number. The bus, no. C1406, was licenced for training on 8th January 1973, some weeks before Bristol's first Nationals went into service on 25th February. It didn't itself enter revenue-earning service until 1st July. I would conjecture that the cover photograph was taken during this early phase of its career. Incidentally, for you locals, I think it shows the bus stop lay-by half way across the Downs, between the top of Blackboy Hill and the White Tree. Browsing through the publication many forgotten details come back to me: that the horrible Chapman seat, which always made the base of my spine ache, could be swivelled (I don't think I ever used this feature); and round the back, next to the coolant filler cap was a "three position toggle switch"; a little red light flashed in the "test" position if topping up was required. I hadn't known that there were long and short variants of the roof "pod", or that the 11.3-metre vehicle had a more capacious fuel tank (45 galls) than the 10.3-metre (37 galls).

I recently made a modest art-historical discovery when I happened across an obscure reference to early illustrations by the American painter, art school director and art instructor Channel Pickering Townsley (1867-1921).

 

Chan is best known today for the California Impressionist works and European city scenes he painted in the first two decades of the 20th century.

 

However, these recently rediscovered pieces, which are not mentioned in Chan's biographies, reveal that he was already an accomplished artist by the mid-1890s.

 

The small item from the 7 April, 1909, issue of The Great Bend Weekly Tribune, of Great Bend, Kansas, that put me on the trail of Chan's forgotten illustrations appears below.

 

They appeared in Ellen P. Allerton's Walls Of Corn and Other Poems, collected and published by Eva Ryan.

 

Astonishingly, the 1894 book is still available through Amazon and other retailers as a modern reproduction of the original. It is likely the quality of the images is higher in the original than in the copy. www.amazon.com/Ellen-Palmer-Allertons-Walls-Other/dp/1164...

 

Townsley's name appears quite clearly on some of these works. Whether the others bear his name is a matter of conjecture. Marks that resemble indistinct letters can be found in the general area of the lower right corner. For what it is worth, the artist did not sign all his paintings.

 

Chan was about 27 years old when the book was published. It remains to be determined when these works were created relative to Townsley's considerable formal art education in New York and Paris.

 

The illustrations appear in the same order as in the original. Immediately below you will find the poem that was the inspiration for the image.

© 2022 A. Davey

=======================

 

Morning View of Lake Michigan, by Ellen Palmer Allerton

 

Here on this rugged bluff I stand alone

And look out on the waters. Could I tell -

Which I cannot - all that I see and feel;

Could I but give the swelling thoughts a tone

That press up to my lips a song so sweet,

So thrilling in its tuneful harmonies,

Should send out on the air its rhythmic beat,

That heedless wights should pause amid the street,

And listen with bowed heads and tearful eyes.

 

My eyes are wet. The beauty of the lake

At this still morning hour, draped in its veil

Of dreamy mist so soft, translucent, pale;

Its music, as the blue waves gently break,

Move me to tears. Yet am I all alone;

No sympathetic glances kindle mine,

No answering eye, where kindred feelings shine,

Another heart interprets to my own.

 

Ah, well! Here are the softly gleaming waves,

Here are the gold-fringed clouds, above, below,

Which from yon heaven and from the waters glow;

Here is sunshine, which my forehead laves,

And there the white-winged ships go sailing by;

The cool wind blows, and lightly lifts my hair.

Can there be solitude amid a scene so fair?

Can one be lonely with such company?

 

Behind me lies the city, fast asleep,

Save early workmen going to their toil

With sounding tread. The long day's dusty moil

Clanks not along the streets. The convent bell,

Whose tones above the dreamers softly swell,

Unheeded, troubles not their slumber deep.

The sleeping city and pale blue lake,

The convent bell, the low waves' ceaseless break,

The morning mists all these shall memory keep.

=======================

From:

 

Ellen P. Allerton's Walls Of Corn and Other Poems

 

Collected And Published With

Memorial Sketch By

Eva Ryan.

 

Illustrated.

 

Press of

The Harrington Printing Co

Hiawatha, Kansas.

 

Copyrighted, 1894,

 

=======================

ALLERTON, Mrs. Ellen Palmer, poet, born in Centerville, N. Y.. 17th October, 1835. Her ancestors were of Knickerbocker blood. She received a district-school education and afterwards spent a few terms in academies, but never graduated.

 

Her marriage to Alpheus B. Allerton, took place in 1862, soon after her removal to Wisconsin. Mr. and Mrs. Allerton were both invalids in Wisconsin, but in 1879, traveled to Kansas in a wagon, cooking their own meals and getting health and happiness out of the journey.

 

They selected for a home an unimproved farm, a quarter section, on very high land in Brown county, in sight of Padonia, Hamlin, Falls City and Hiawatha.

 

They now have a handsome home and every comfort that prosperity brings in its train.

 

Mrs. Allerton composed and recited verses before she could write, but offered little to the press until she was past thirty years of age.

 

Her first poems were published in "The Jefferson County Union," Ex-Governor Hoard's paper. Later she contributed to Milwaukee and Chicago papers, and was at one time book-reviewer for the Milwaukee "Sentinel."

 

She has published one volume, "Poems of the Prairies." (New York, 1886). She is considered one of the leading authors of Kansas. As a woman and as a writer she is quiet and sensible.

 

At her home in Padonia she has a wide circle of loving friends, and throughout the West the hearts that hold her dear are legion.

 

From:

 

A Woman of the Century

 

Fourteen Hundred-Seventy Biographical Sketches

 

Accompanied By Portraits of Leading American Women in All Walks of Life

 

Edited By Frances E. Willard And Mary A. Livermore

Assisted By A Corps Of Able Contributors

 

Buffalo, Chicago, New York

 

Charles Wells Moulton

 

1893

For the first churchly visit of that November 2023 trip to the southern French provinces of Roussillon and Languedoc, I will treat you to a truly unique place, the so-called “priory” of Serrabone, which features an absolute world-class masterpiece of Romanesque sculpture: its tribune.

 

I said “so-called” above because a priory, in the genuine acception of the word, is a secondary monastery established by an abbey. It is populated by monks sent by that abbey. Those monks are led by a prior, whose superior is the abbot of the founding abbey. In the case of Serrabone, there first was a late Carolingian parochial church established in this mountainous locale and first mentioned in writing in 1069. The walls of the nave are, for some part, still those of that ancient church.

 

It was then, at a time when local lords used to meddle more and more in the affairs of the Church (which was one of the reasons that prompted the coming of the Gregorian reform), that the viscount of Cerdagne and the local lord of Corsavy installed on the Serrabone mountaintop an unusually mixed group of canons and canonesses to live in accordance with the Augustinian Rule.

 

A new college church was built (mostly by enlarging the previous one) and consecrated in 1151. Its architecture is harmonious but very simple, as one would expect: in the Middle Ages, those mountains were populated (hence the creation of the parish) and did feed their inhabitants (serra bona in Catalan means “good mountain”), but there was precious little commerce with the outside world and the locals had nothing of real value to export. Therefore, the local economy was pretty much a closed circuit and money was far from flowing in abundantly. The style of the church, even though there were donations from the aforementioned lords, reflects this paucity of financial resources.

 

It is therefore a total mystery how the magnificent sculpted tribune, which would have cost a veritable fortune, was funded, and by whom. Nothing has ever been demonstrated in that matter, although many have conjectured in various directions. The only certainty we have is that it was built around the time when the church itself was completed, i.e., the mid–1150s.

 

The culmination of the “priory” did not last very long: canons and canonesses are not monks and nuns, their commitment is found throughout history and places to be much less strong, and by the late 1200s they had already broken communal life and begun to live in their own separate homes. Decadence went to such extremes that the “priory” was secularized by the pope in the 16th century and made a dependency of the chapter of the cathedral of Solsona. The last “prior” died in 1612 and the church returned to its simple parochial status.

 

The place was progressively abandoned as people left the mountains to go live easier lives in the valleys. It was almost in ruins when it was listed as a Historic Landmark in 1875 and the restoration began. Fortunately, the tribune had been protected and its capitals and columns hidden by the locals.

 

A bestiary of (mostly) lions and eagles, among which human faces peek out.

This plant is carnivorous. It eats insects and other invertebrates which are trapped by the red tentacles.

  

en.wikipedia.org/wiki/Drosera_anglica

  

Drosera anglica, commonly known as the English sundew or Great sundew, is a carnivorous plant species belonging to the sundew genus. It is a temperate species with a generally circumboreal range, although it does occur as far south as Japan, southern Europe, and the island of Kauaʻi in Hawaiʻi, where it grows as a subtropical sundew. It is thought to originate from an amphidiploid hybrid of D. rotundifolia and D. linearis, meaning that a sterile hybrid between these two species doubled its chromosomes to produce fertile progeny which stabilized into the current D. anglica

  

Morphology

  

Drosera anglica is a perennial herb which forms an upright, stemless rosette of generally linear-spatulate leaves. As is typical for sundews, the laminae are densely covered with stalked mucilaginous glands, each tipped with a clear droplet of a viscous fluid used for trapping insects. The lamina, which is 15–35 millimetres (0.59–1.4 in) long,[2] is held semi-erect by a long petiole, bringing the total leaf size to 30–95 mm. Plants are green, coloring red in bright light. In all populations except those in Kaua'i, D. anglica forms winter resting buds called hibernacula. These consist of a knot of tightly curled leaves at ground level, which unfurl in spring at the end of the dormancy period. The root system is weak and penetrates only a few centimeters, serving mainly as an anchor and for water absorption. Nitrogen is in short supply in bogs and trapping and digesting insects provides an alternate source.

 

D. anglica flowers in the summer, sending up peduncles 6–18 centimetres (2.4–7.1 in). long bearing several white flowers which open individually. Like other sundews, the flowers have five sepals, petals, and stamens. The petals for this species are 8–12 mm long, and the flowers have branched 2-lobed styles.[2] The odorless, nectar-less flowers do not rely on insect pollinators for pollination, rather setting seed well through self-pollination (autogamy).[3] The black ovoid seed forms in a dehiscent capsule and is 1 to 1½ mm long.

  

Carnivory

  

Like all sundews, D. anglica uses stalked mucilaginous glands called tentacles which cover its laminae to attract, trap, and digest small arthropods, usually insects. These are attracted by a sugary scent exuded by the glands, and upon alighting on the plant adhere to the sticky drops of mucilage. Although most of its prey consists of small insects such as flies, bulkier insects with large wings are also caught. Small butterflies, damselflies, and even dragonflies can become immobilized by the plant's sticky mucilage.

 

The plant's initial response to contact with prey consists of thigmotropic (movement in response to touch) tentacle movement, with tentacles bending toward the prey and the center of the leaf to maximize contact. D. anglica is also capable of further movement, being able to bend the actual leaf blade around prey to further the digestion process. Tentacle movement can occur in a matter of minutes, whereas the leaf takes hours or days to bend. When something gets caught, the tentacles touching the prey exude additional mucilage to mire down the prey, which eventually dies of exhaustion or is asphyxiated as the mucilage clogs its tracheae. Once the prey has been digested and the resulting nutrient solution has been absorbed by the plant, the leaf unfurls, leaving only the prey's exoskeleton behind.

  

Habitat

  

D. anglica grows in open, non-forested habitat with wet, often calcium-rich soils. These include bogs, marl fens, quaking bogs, cobble shores, and other calcareous habitats.[4] This tolerance of calcium is relatively rare in the rest of the genus. D. anglica is often associated with various sphagnum mosses, and many times grows in a soil substrate that is entirely composed of living, dead, or decomposed sphagnum. The sphagnum wicks moisture to the surface while simultaneously acidifying it. What soil nutrients are not seeped away by the constant moisture are often used up by the sphagnum or made unavailable by the low soil pH. Since nutrient availability is low, competition from other plants is diminished, allowing the carnivorous English sundew to flourish.

  

Distribution

  

D. anglica is one of the most widely distributed sundews in the world. It is generally circumboreal, meaning that it is found at high latitudes around the globe. In a few areas, however, it is found farther south, particularly in Japan, southern Europe, the Hawaiian island of Kauaʻi, and California. Plants from the Hawaiʻi, where it is known as mikinalo, are generally smaller than normal and do not experience a winter dormancy period. Its natural habitat includes 12 U.S. states, including Alaska, and 11 Canadian provinces and territories.[5] The altitudinal range is from 5 m to at least 2000 m.[

  

Special origins

  

All North American Drosera species except for D. anglica have a chromosome count of 2n=20. In 1955, Wood noted that D. anglica had a chromosome count of 2n=40, and hypothesized that it was of hybrid amphidiploid origin.[7] Since the leaf morphology of D. anglica is an intermediary between that of D. rotundifolia and D. linearis and the two occur sympatrically in several locations, Wood conjectured that D. anglica likely originated from a hybrid between these two.[7]

 

All North American Drosera species produce sterile hybrids. The natural hybrid D. rotundifolia × D. linearis (conventionally but incorrectly referred to as Drosera ×anglica), is also sterile but is morphologically similar to the modern D. anglica.[1] Errors in meiosis during ovule and pollen production, however, can result in a chromosome doubling which can allow for viable seed to be produced. The resulting plants, known as amphiploids, would be fertile. Woods noted that this appeared to be an ongoing process with D. anglica speciating from D. rotundifolia × D. linearis through amphidiploidy in multiple locations.[7] The question remains as to why D. anglica is so widespread, whereas the range of D. linearis is limited to the Great Lakes region of North America. The greater adaptability of D. anglica to varied habitat conditions could be a major factor.

  

Botanical history

  

Drosera anglica was first described by William Hudson in 1778. It has frequently been confused with the other circumpolar long-leaf Drosera, D. intermedia. This confusion was fueled by the resurfacing of an older name, D. longifolia (described by Carl Linnaeus in 1753), which was regarded as being too ambiguous in description and had been applied to specimens of both D. anglica and D. intermedia. Herbarium specimens were also a mix of the two species. These points led Martin Cheek to propose D. longifolia for rejection as a species name in 1998.[8] The proposal was accepted and the taxon listed as rejected in 1999.

  

Saturday, and hey, hey it's the weekend.

 

I felt as though the weather had kept me trapped in the house pretty much all week, so I wanted to go out.

 

Jools came back from work evening, saying that her old boss had visited Rochester Cathedral and said there is a fantastic art display of thousands of paper doves, and a huge table made from reclaimed 5,000 tree trunk found in a fen in Norfolk.

 

Yes, we would like some of that action, and as it has been three years since we were last there, seemed like a good idea.

 

In fact, at the beginning of March 2020, it was the first trip we took in the new Audi, and of course, two weeks later there was lockdown and deaths.

 

So, a trip back, at Easter, for a rebirth and to see some art and a huge table.

 

But first, shopping.

 

And being the start of the month, we get much more than usual, including wine to make sloe port and stuff for washing and cleaning.

 

Back home to put it all away and have breakfast and second coffee before heading out. Though because of Brexit-related delays in the port, we did have to leave through Guston and Pineham to get to the A2 as traffic through Whitfield was at a standstill.

 

Up the A2 to Faversham, then along the Motorway until we turned off just after the Medway bridge. It was later than we had hoped, but thought nothing of it, really.

 

But there was a food festival on near the caste, and all parking was full, we drove along the river thinking we would just give up, then following the sat nav back into town we find a tiny car park with spaces, and just a few minutes walk from the cathedral and castle.

 

Perfect.

 

As we drove past the parish church in Strood, I saw thatt he door was open: oh good.

 

On the way to the cathedral, we called into a café for breakfast. Second breakfast. Elevenses. I had a bacon butty and Jools had a panini, which hit the spot, meaning we were ready to go and mingle with people.

 

By the time we emerged, and walked along the High Street to the church, it was closed. So I took some shots of the outside, and then we headed for the bridge over the Medway, and before the Cathedral, there was the Bridge Chapel.

 

I had discovered from a fr

 

iend that the Bridge over the Medway at Rochester was owned, repaired and funded by a charity/trust, and had been this was pretty much from the 14th century.

 

Only the other shell of the Chantry Chapel of the Bridge now remains, but a new roof has been put on, and the chapel now used for meetings, and has a large wooden table filling most of the Chancel. I record the details, say thanks to the two friendly guides, and we finally walk to the Cathedral.

 

The food festival needed tickets to go in, it smelled good, and a band was playing poor Britpop numbers to entertain the thin crowds.

 

We entered the cathedral, and hit by the sight of over 10,000 paper doves, all lit with pink light, having over the Nave.

 

It was impressive.

 

As was the table, pushed to one side but half the length of the Nave, and made of two and three thick planks.

 

I went round taking shots of the stained glass with the big lens, whilst Jools sat and looked after the camera bag.

 

Despite it being a cool day, with my fleece on I was hot, so needed a drink, and along the old High Street was The George, and they showed us to the "garden", which was a huge tent filled with people, one party were loudly celebrating someone's 40th birthday.

 

But our drinks were brought quickly, and being in the corner we could people watch, of course.

 

It was two, and time to go home. The traffic jams of earlier had melted away, so we walked to the car, turned out onto the main road out of town, to the motorway and home.

 

On the radio Citeh put 4 (four) past Liverpool, then all was about preparations for the main group of games.

 

We arrived back home at three, time for a brew and two hot cross buns each, and for me, listen to the footy on the radio, and hopeful that City's late push to the play-offs would start today.

  

It didn't.

 

A 1-0 loss to Sheffield Utd, just one shot on goal, and the season is deader than flares.

 

I watched the evening game, Chelsea losing to Villa, whilst Craig returned on the radio and spun some funk and soul.

 

Perfect.

 

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Rochester Cathedral has been transformed by ‘Peace Doves’ an artwork by Peter Walker Sculptor

 

Bringing a message of peace and hope, the Peace Doves artwork has been created from around fifteen thousand individually hand made paper doves, together they collectively form this beautiful artwork which as a whole reflects joining together in unity, peace and hope moving forward.

 

Peace Doves is an artwork that has been re-curated for different spaces as it tours the UK, adaptations have been seen in Liverpool, Lichfield, Derby, Sheffield and now at Rochester.

 

The Peace Doves project has incorporated educational engagement with many schools and community groups in the local area and each person has written individual messages of peace and hope onto each dove.

 

Throughout history the dove has been viewed as a symbol of peace in many different cultures. For example in Greek mythology the dove is a symbol of the renewal of life, and liturgically within the Bible the dove appears at the Baptism of Jesus in the river Jordan and in the teachings of Noah and the Ark as a symbol of the Holy Spirit.

 

www.rochestercathedral.org/peacedoves

 

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The church is the cathedral of the Diocese of Rochester in the Church of England and the seat (cathedra) of the Bishop of Rochester, the second oldest bishopric in England after that of the Archbishop of Canterbury. The edifice is a Grade I listed building (number 1086423)

 

The Rochester diocese was founded by Justus, one of the missionaries who accompanied Augustine of Canterbury to convert the pagan southern English to Christianity in the early 7th century. As the first Bishop of Rochester, Justus was granted permission by King Æthelberht of Kent to establish a church dedicated to Andrew the Apostle (like the monastery at Rome where Augustine and Justus had set out for England) on the site of the present cathedral, which was made the seat of a bishopric. The cathedral was to be served by a college of secular priests and was endowed with land near the city called Priestfields.[3][a][b]

 

Under the Roman system, a bishop was required to establish a school for the training of priests.[4] To provide the upper parts for music in the services a choir school was required.[5] Together these formed the genesis of the cathedral school which today is represented by the King's School, Rochester. The quality of chorister training was praised by Bede.

 

The original cathedral was 42 feet (13 m) high and 28 feet (8.5 m) wide. The apse is marked in the current cathedral on the floor and setts outside show the line of the walls. Credit for the construction of the building goes to King Æthelberht rather than St Justus. Bede describes St Paulinus' burial as "in the sanctuary of the Blessed Apostle Andrew which Æthelberht founded likewise he built the city of Rochester."[c][7]

 

Æthelberht died in 617 and his successor, Eadbald of Kent, was not a Christian. Justus fled to Francia and remained there for a year before he was recalled by the king.[8]

 

In 644 Ithamar, the first English-born bishop, was consecrated at the cathedral.[d] Ithamar consecrated Deusdedit as the first Saxon Archbishop of Canterbury on 26 March 655.[9]

 

The cathedral suffered much from the ravaging of Kent by King Æthelred of Mercia in 676. So great was the damage that Putta retired from the diocese and his appointed successor, Cwichelm, gave up the see "because of its poverty".[10]

 

In 762, the local overlord, Sigerd, granted land to the bishop, as did his successor Egbert.[e][11] The charter is notable as it is confirmed by Offa of Mercia as overlord of the local kingdom.

 

Following the invasion of 1066, William the Conqueror granted the cathedral and its estates to his half-brother, Odo of Bayeux. Odo misappropriated the resources and reduced the cathedral to near-destitution. The building itself was ancient and decayed. During the episcopate of Siward (1058–1075) it was served by four or five canons "living in squalor and poverty".[12] One of the canons became vicar of Chatham and raised sufficient money to make a gift to the cathedral for the soul and burial of his

 

Gundulf's church

 

Lanfranc, Archbishop of Canterbury, amongst others, brought Odo to account at the trial of Penenden Heath c. 1072. Following Odo's final fall, Gundulf was appointed as the first Norman bishop of Rochester in 1077. The cathedral and its lands were restored to the bishop.

 

Gundulf's first undertaking in the construction of the new cathedral seems to have been the construction of the tower which today bears his name. In about 1080 he began construction of a new cathedral to replace Justus' church. He was a talented architect who probably played a major part in the design or the works he commissioned. The original cathedral had a presbytery of six bays with aisles of the same length. The four easternmost bays stood over an undercroft which forms part of the present crypt. To the east was a small projection, probably for the silver shrine of Paulinus which was translated there from the old cathedral.[f] The transepts were 120 feet long, but only 14 feet wide. With such narrow transepts it is thought that the eastern arches of the nave abuted the quire arch.[14] To the south another tower (of which nothing visible remains) was built. There was no crossing tower.[15] The nave was not completed at first. Apparently designed to be nine bays long, most of the south side but only five bays to the north were completed by Gundulf. The quire was required by the priory and the south wall formed part of its buildings. It has been speculated that Gundulf simply left the citizens to complete the parochial part of the building.[16] Gundulf did not stop with the fabric, he also replaced the secular chaplains with Benedictine monks, obtained several royal grants of land and proved a great benefactor to his cathedral city.

 

In 1078 Gudulf founded St Bartholomew's Hospital just outside the city of Rochester. The Priory of St Andrew contributed daily and weekly provisions to the hospital which also received the offerings from the two altars of St James and of St Giles.[17]

 

During the episcopates of Ernulf (1115–1124) and John (I) (1125–1137) the cathedral was completed. The quire was rearranged, the nave partly rebuilt, Gundulf's nave piers were cased and the west end built. Ernulf is also credited with building the refectory, dormitory and chapter house, only portions of which remain. Finally John translated the body of Ithamar from the old Saxon cathedral to the new Norman one, the whole being dedicated in 1130 (or possibly 1133) by the Archbishop of Canterbury, assisted by 13 bishops in the presence of Henry I, but the occasion was marred by a great fire which nearly destroyed the whole city and damaged the new cathedral. It was badly damaged by fires again in 1137 and 1179. One or other of these fires was sufficiently severe to badly damage or destroy the eastern arm and the transepts. Ernulf's monastic buildings were also damaged.

 

Probably from about 1190, Gilbert de Glanville (bishop 1185–1214) commenced the rebuilding of the east end and the replacement on the monastic buildings. The north quire transept may have been sufficiently advanced to allow the burial of St William of Perth in 1201, alternatively the coffin may have lain in the north quire aisle until the transept was ready. It was then looted in 1215 by the forces of King John during siege of Rochester Castle. Edmund de Hadenham recounts that there was not a pyx left "in which the body of the Lord might rest upon the altar".[14] However, by 1227, the quire was again in use when the monks made their solemn entry into it. The cathedral was rededicated in 1240 by Richard Wendene (also known as Richard de Wendover) who had been translated from Bangor.[14][18]

 

The shrines of Ss Paulinus and William of Perth, along with the relics of St Ithamar, drew pilgrims to the cathedral. Their offerings were so great that both the work mentioned above and the ensuing work could be funded.

 

Unlike the abbeys of the period (which were led by an abbot) the monastic cathedrals were priories ruled over by a prior with further support from the bishop.[19] Rochester and Carlisle (the other impoverished see) were unusual in securing the promotion of a number of monks to be bishop. Seven bishops of Rochester were originally regular monks between 1215 and the Dissolution.[20] A consequence of the monastic attachment was a lack of patronage at the bishop's disposal. By the early 16th century only 4% of the bishop's patronage came from non-parochial sources.[21] The bishop was therefore chronically limited in funds to spend on the non-monastic part of the cathedral.

 

The next phase of the development was begun by Richard de Eastgate, the sacrist. The two eastern bays of the nave were cleared and the four large piers to support the tower were built. The north nave transept was then constructed. The work was nearly completed by Thomas de Mepeham who became sacrist in 1255. Not long after the south transept was completed and the two bays of the nave nearest the crossing rebuilt to their current form. The intention seems to have been to rebuild the whole nave, but probably lack of funds saved the late Norman work.

 

The cathedral was desecrated in 1264 by the troops of Simon de Montfort, during sieges of the city and castle. It is recorded that armed knights rode into the church and dragged away some refugees. Gold and silver were stolen and documents destroyed. Some of the monastic buildings were turned into stables.[22] Just over a year later De Montfort fell at the Battle of Evesham to the forces of Edward I. Later, in 1300, Edward passed through Rochester on his way to Canterbury and is recorded as having given seven shillings (35p) at the shrine of St William, and the same again the following day. During his return he again visited the cathedral and gave a further seven shillings at each of the shrines of Ss Paulinus and Ithamar.

 

The new century saw the completion of the new Decorated work with the original Norman architecture. The rebuilding of the nave being finally abandoned. Around 1320 the south transept was altered to accommodate the altar of the Virgin Mary.

 

There appears to have been a rood screen thrown between the two western piers of the crossing. A rood loft may have surmounted it.[23] Against this screen was placed the altar of St Nicholas, the parochial altar of the city. The citizens demanded the right of entrance by day or night to what was after all their altar. There were also crowds of strangers passing through the city. The friction broke out as a riot in 1327 after which the strong stone screens and doors which wall off the eastern end of the church from the nave were built.[24] The priory itself was walled off from the town at this period. An oratory was established in angulo navis ("in the corner of the nave") for the reserved sacrament; it is not clear which corner was being referred to, but Dr Palmer[25] argues that the buttress against the north-west tower pier is the most likely setting. He notes the arch filled in with rubble on the aisle side; and on nave side there is a scar line with lower quality stonework below. The buttress is about 4 feet (1.2 m) thick, enough for an oratory. Palmer notes that provision for reservation of consecrated hosts was often made to the north of the altar which would be the case here.

 

The central tower was at last raised by Hamo de Hythe in 1343, thus essentially completing the cathedral. Bells were placed in the central tower (see Bells section below). The chapter room doorway was constructed at around this time. The Black Death struck England in 1347–49. From then on there were probably considerably more than twenty monks in the priory.

 

The modern paintwork of the quire walls is modelled on artwork from the Middle Ages. Gilbert Scott found remains of painting behind the wooden stalls during his restoration work in the 1870s. The painting is therefore part original and part authentic. The alternate lions and fleurs-de-lis reflect Edward III's victories, and assumed sovereignty over the French. In 1356 the Black Prince had defeated John II of France at Poitiers and took him prisoner. On 2 July 1360 John passed through Rochester on his way home and made an offering of 60 crowns (£15) at the Church of St Andrew.[27]

 

The Oratory provided for the citizens of Rochester did not settle the differences between the monks and the city. The eventual solution was the construction of St Nicholas' Church by the north side of the cathedral. A doorway was knocked through the western end of the north aisle (since walled up) to allow processions to pass along the north aisle of the cathedral before leaving by the west door.[27][28]

 

In the mid-15th century the clerestory and vaulting of the north quire aisle was completed and new Perpendicular Period windows inserted into the nave aisles. Possible preparatory work for this is indicated in 1410–11 by the Bridge Wardens of Rochester who recorded a gift of lead from the Lord Prior. The lead was sold on for 41 shillings.[g][29] In 1470 the great west window at the cathedral was completed and finally, in around 1490, what is now the Lady Chapel was built.[27] Rochester Cathedral, although one of England's smaller cathedrals, thus demonstrates all styles of Romanesque and Gothic architecture.[30]

 

In 1504 John Fisher was appointed Bishop of Rochester. Although Rochester was by then an impoverished see, Fisher elected to remain as bishop for the remainder of his life. He had been tutor to the young Prince Henry and on the prince's accession as Henry VIII, Fisher remained his staunch supporter and mentor. He figured in the anti-Lutheran policies of Henry right up until the divorce issue and split from Rome in the early 1530s. Fisher remained true to Rome and for his defence of the Pope was elevated as a cardinal in May 1535. Henry was angered by these moves and, on 22 June 1535, Cardinal Fisher was beheaded on Tower Green.

 

Henry VIII visited Rochester on 1 January 1540 when he met Ann of Cleves for the first time and was "greatly disappointed".[31] Whether connected or not, the old Priory of St Andrew was dissolved by royal command later in the year, one of the last monasteries to be dissolved.

 

The west front is dominated by the central perpendicular great west window. Above the window the dripstone terminates in a small carved head at each side. The line of the nave roof is delineated by a string course above which rises the crenelated parapet. Below the window is a blind arcade interrupted by the top of the Great West Door. Some of the niches in the arcade are filled with statuary. Below the arcade the door is flanked with Norman recesses. The door itself is of Norman work with concentric patterned arches. The semicircular tympanum depicts Christ sitting in glory in the centre, with Saints Justus and Ethelbert flanking him on either side of the doorway. Supporting the saints are angels and surrounding them are the symbols of the Four Evangelists: Ss Matthew (a winged man), Mark (a lion), Luke (an ox) and John (an eagle).[52] On the lintel below are the Twelve Apostles and on the shafts supporting it King Soloman and the Queen of Sheba.[53] Within the Great West Door there is a glass porch which allows the doors themselves to be kept open throughout the day.

 

Either side of the nave end rises a tower which forms the junction of the front and the nave walls. The towers are decorated with blind arcading and are carried up a further two stories above the roof and surmounted with pyramidal spires. The aisle ends are Norman. Each has a large round headed arch containing a window and in the northern recess is a small door. Above each arch is plain wall surmounted by a blind arcade, string course at the roof line and plain parapet. The flanking towers are Norman in the lower part with the style being maintained in the later work. Above the plain bases there are four stories of blind arcading topped with an octagonal spire.[54]

 

The outside of the nave and its aisles is undistinguished, apart from the walled up north-west door which allowed access from the cathedral to the adjacent St Nicholas' Church.[28] The north transept is reached from the High Street via Black Boy Alley, a medieval pilgrimage route. The decoration is Early English, but reworked by Gilbert Scott. Scott rebuilt the gable ends to the original high pitch from the lower one adopted at the start of the 19th century. The gable itself is set back from the main wall behind a parapet with walkway. He also restored the pilgrim entrance and opened up the blind arcade in the northern end of the west wall.[55]

 

To the east of the north transept is the Sextry Gate. It dates from Edward III's reign and has wooden domestic premises above. The area beyond was originally enclosed, but is now open to the High Street through the memorial garden and gates. Beyond the Sextry Gate is the entrance to Gundulf's Tower, used as a private back door to the cathedral.

 

The north quire transept and east end are all executed in Early English style, the lower windows light the crypt which is earlier. Adjoining the east end of the cathedral is the east end of the Chapter Room which is in the same style. The exact form of the east end is more modern than it appears, being largely due to the work of Scott in the 19th century. Scott raised the gable ends to the original high pitch, but for lack of funds the roofs have not been raised; writing in 1897 Palmer noted: "they still require roofs of corresponding pitch, a need both great and conspicuous".[56]

 

On the south side of the cathedral the nave reaches the main transept and beyond a modern porch. The aisle between the transepts is itself a buttress to the older wall behind and supported by a flying buttress. The unusual position of this wall is best explained when considering the interior, below. The southern wall of the presbytery is hidden by the chapter room, an 18th-century structure.

 

he western part of the nave is substantially as Gundulf designed it. According to George H. Palmer (who substantially follows St John Hope) "Rochester and Peterborough possess probably the best examples of the Norman nave in the country".[60] The main arcade is topped by a string course below a triforium. The triforium is Norman with a further string course above. The clerestory above is of perpendicular style. From the capitals pilasters rise to the first string course but appear to have been removed from the triforium stage. Originally they might have supported the roof timbers, or even been the springing of a vault.[61]

 

The easternmost bay of the triforium appears to be Norman, but is the work of 14th-century masons. The final bay of the nave is Decorated in style and leads to the tower piers. Of note is the north pier which possibly contains the Oratory Chapel mentioned above.[62]

 

The aisles are plain with flat pilasters. The eastern two bays are Decorated with springing for vaulting. Whether the vault was ever constructed is unknown, the present wooden roof extends the full length of the aisles.

 

The crossing is bounded to the east by the quire screen with the organ above. This is of 19th-century work and shows figures associated with the early cathedral. Above the crossing is the central tower, housing the bells and above that the spire. The ceiling of the crossing is notable for the four Green Men carved on the bosses. Visible from the ground is the outline of the trapdoor through which bells can be raised and lowered when required. The floor is stepped up to the pulpitum and gives access to the quire through the organ screen.

 

The north transept is from 1235 in Early English style. The Victorian insertion of windows has been mentioned above in the external description. Dominating the transept is the baptistery fresco. The fresco by Russian artist Sergei Fyodorov is displayed on the eastern wall. It is located within an arched recess. The recess may have been a former site of the altar of St Nicholas from the time of its construction in 1235 until it was moved to the screen before the pulpitum in 1322. A will suggests that "an altar of Jesu" also stood here at some point, an altar of some sort must have existed as evidenced by the piscina to the right of the recess.[64] The vaulting is unusual in being octpartite, a development of the more common sexpartite. The Pilgrim Door is now the main visitor entrance and is level for disabled access.

 

he original Lady Chapel was formed in the south transept by screening it off from the crossing. The altar of the Blessed Virgin Mary was housed in the eastern arch of the transept. There are traces of painting both on the east wall and under the arch. The painting delineates the location of the mediaeval north screen of the Lady Chapel. Around 1490 this chapel was extended westwards by piercing the western wall with a large arch and building the chapel's nave against the existing south aisle of cathedral. From within the Lady Chapel the upper parts of two smaller clerestory windows may be seen above the chapel's chancel arch. Subsequently, a screen was placed under the arch and the modern Lady Chapel formed in the 1490 extension.

 

The south transept is of early Decorated style. The eastern wall of it is a single wide arch at the arcade level. There are two doorways in the arch, neither of which is used, the northern one being hidden by the memorial to Dr William Franklin. The south wall starts plain but part way up is a notable monument to Richard Watts, a "coloured bust, with long gray beard".[65] According to Palmer there used to be a brass plaque to Charles Dickens below this but only the outline exists, the plaque having been moved to the east wall of the quire transept.[66] The west wall is filled by the large arch mentioned above with the screen below dividing it from the present Lady Chapel.

 

The Lady Chapel as it now exists is of Decorated style with three lights along southern wall and two in the west wall. The style is a light and airy counterpart to the stolid Norman work of the nave. The altar has been placed against the southern wall resulting in a chapel where the congregation wraps around the altar. The window stained glass is modern and tells the gospel story.

 

The first, easternmost, window has the Annunciation in the upper light: Gabriel speaking to Mary (both crowned) with the Holy Spirit as a dove descending. The lower light shows the Nativity with the Holy Family, three angels and shepherds. The next window shows St Elizabeth in the upper light surrounded by stars and the sun in splendour device. The lower light shows the Adoration of the Magi with Mary enthroned with the Infant. The final window of the south wall has St Mary Magdelene with her ointment surrounded by Tudor roses and fleurs-de-lis in the upper light with the lower light showing the Presentation in the Temple. The west wall continues with St. Margaret of Scotland in the upper light surrounded by fouled anchor and thistle roundels. The reference is to the original dedication of the cathedral as the Priory of St Andrew. The lower light shows the Crucifixion with Mary and St Peter. The final window is unusual, the upper light is divided in three and shows King Arthur with the royal arms flanked by St George on the left and St Michael on the right. The lower light shows the Ascension: two disciples to the left, three women with unguents to the right and three bare crosses top right.

 

en.wikipedia.org/wiki/Rochester_Cathedral

 

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The priory and cathedral church

ABOUT THE YEAR 600, Ethelbert, king of Kent, at the instance of St. Augustine, began to build a CHURCH at Rochester, in honour of St. Andrew, and a MONASTERY adjoining to it, of which church St. Augustine in 604, appointed Justus to be bishop, and placed secular priests in the monastery; for the maintenance of whom the king gave a portion of land to the south of the city, called Prestefelde; to be possessed by them for ever, and he added other parcels of land, both within and without the walls of the city. (fn. 1) And notwithstanding in after times the gifts to this church were many and extensive, yet by the troubles which followed in the Danish wars, it was stripped of almost all of them, and at the time of the conquest it was in such a state of poverty, that divine worship was entirely neglected in it, and there remained in it only five secular priests, who had not sufficient for their maintenance.

 

Many of the possessions belonging to the church of Rochester had come into the hands of the conqueror at his accession to the crown, most of which he gave to his half-brother, Odo, bishop of Baieux, from whom archbishop Lanfranc recovered them, amongother lands belonging to his own church, in the solemn assembly of the whole county, held by the king's command at Pinnenden-heath, in the year 1076.

 

Soon after this, Gundulf was elected bishop of Rochester, to whom and to this church, archbishop Lanfranc immediately restored all those lands which he had recovered, formerly belonging to it.

 

Bishop Gundulf displaced the secular canons which he found here, and with the advice and assistance of archbishop Lanfranc, placed Benedictine monks in their room, the number of which, before his death, amounted to sixty. Besides which, the bishop continuing his unwearied zeal in promoting the interest of his church, recovered and purchased back again many other lands and manors, which had been formerly given to it by several kings, and other pious persons, and had been at different times wrested from it. He followed the example of archbishop Lanfranc, and separated his revenues from those of his monks; for before the bishop and his monks lived in common as one family. He rebuilt the church and enlarged the priory; and though he did not live to complete the great improvements he had undertaken, yet he certainly laid the foundation of the future prosperity of both. (fn. 2) The most material occurrences which happened to the church and priory, from the above time to the dissolution of the latter, will be found in the subsequent account of the several priors and bishops of this church.

 

From the conquest to the reign of Henry VIII. almost every king granted some liberties and privileges, as well to the bishop of Rochester as to the prior of the convent; each confirmed likewise those granted by his predecessors. The succeeding bishops and archbishops confirmed the possessions of the priory to the monks of it, as did many of the popes. The Registrum Roffense is full of these grants in almost every page and as the most material of them are mentioned under the respective places they relate to in the course of this history, the reader will, it is hoped, the more readily excuse the omission of them in this place.

 

A list of the Priors of Rochester.

Ordowinus was appointed the first prior, and was witness to the charter of foundation, dated Sept. 20, 1089. He afterwards resigned. (fn. 3)

 

Arnulph, originally a monk of Christ church, was constituted in his room, and continued here till he was elected prior of Canterbury, in 1096, from whence he was preferred to the abbot of Peterborough, and in 1115, to the see of Rochester. He was a good benefactor to this priory, and built the dormitory, chapter house, and refectory.

 

Ralph succeeded him; he had been a monk at Caen, and came over into England with Lanfranc, in 1107. On his being chosen abbot of Battle, in Sussex, he resigned this office. On the death of bishop Gundulf, the monks of Rochester desired him for their bishop, but in vain.

 

Ordowinus was again restored in 1107. He is said to have held this office under bishop Ernulph, therefore he was living in 1115.

 

Letard presided here under the same bishop.

 

Brian presided in 1145; and died on Decemb. 5, 1146.

 

Reginald, who in the year 1154, obtained from pope Adrian IV. a confirmation of the privliges of the church of Rochester. He is said to have died on April 29, in the obituary of St. Augustine's, Canterbury, but the year is not mentioned, nor that of the election of

 

Ernulf II. who was prior in the time of bishop Walter. The next I find is

 

William de Borstalle, who was preferred to the priorship from being cellarer to this monastery.

 

Silvester, who was his successor, from being cellarer was likewise made prior. In his time, anno 1177, the church and the offices, as well within as without the walls were burnt. He rebuilt the refectory and dormitory, and three windows in the chapter house, towards the east. His successor was

 

Richard, who in 1182, resigned this office on being chosen abbot of Burton, in Staffordshire.

 

Alfred succeeded him as prior, and quitted it on being made abbot of Abingdon by king Henry II. between the years 1185 and 1189. (fn. 4)

 

Osbert de Scapella, from being sacrist was chosen prior. He wrote several books, and made the window of St. Peter's altar, and did many other works; he was a great benefactor to the buildings of this church.

 

Ralph de Ros, who presided in 1199, was the next prior, and whilst he was sacrist built the brewhouse, and the prior's great and lesser chamber, the stone houses in the church yard, the hostiary, stable, and the barn in the vineyard, and caused the church to be covered and most of it leaded.

 

Helias seems to have succeeded him. He finished the covering of the church with lead, and built with stone a stable for himself and his successors. He also leaded that part of the cloisters next the dormitory, and made the laundry and door of the refectory.

 

William is said after him to have enjoyed this office in 1222.

 

Richard de Derente was elected prior of Rochester in 1225; he, among others, in the year 1227, signified to the archbishop the election of Henry de Sandford to the see of Rochester, and he is said to have presided in the year 1238, and to have been succeeded by

 

William de Hoo, sacrist of this church, who was chosen prior in 1239. He built the whole choir of this church, from the north and south wings, out of the oblations made at the shrine of St. William; and after having governed here for two years, because he would not consent to the sale of some lands belonging to his convent, he was much persecuted, and resigning this office, became a monk at Wooburn, and there died. In his time, in 1240, the altar in the infirmary chapel was dedicated to St. Mary; and on the nones of November that year the cathedral church itself being finished, was dedicated by the bishop, assisted by the bishops of Bangor and St. Andrew. (fn. 5)

 

Alexander de Glanville succeeded him, who dying suddenly of grief, in 1252, was succeeded by

 

John de Renham or Rensham. In his time the church and monastery were plundered, and many ornaments and charters taken away. He is said by some to have resigned in Dec. 1283; but in reality he was then deposed by John, archbishop of Canterbury, visiting this church as metropolitan.

 

Thomas de Woldham, alias Suthflete, was elected bishop of Rochesler, and refused it; but being elected a second time, was consecrated in the parish of Chartham, in Kent, the 6th of January, 1291. (fn. 6)

 

Simon de Clyve, sacrist of this church, who growing infirm, resigned this office of prior in 1622, and was the same year succeeded by

 

John de Renham or Rensham who, was again chosen prior, in 1292. He died in 1294, and

 

Thomas de Shuldeford succeeded him, who being infirm, resigned in 1301, and was succeeded by

 

John de Greenstreet in February the same year, on whose resignation, in 1314.

 

Hamo de Hethe was elected to this office that year, as he was to the see of Rochester in 1317, though he was not consecrated till two years afterwards; during the time he governed this church as prior and bishop he was a great benefactor to it.

 

John de Westerham succeeded him, in 1320, and died in 1321, and was succeeded by

 

John de Speldhurst, cellarer of this convent, who was chosen by the monks, and confirmed by the bishop; he resigned in 1333. His successor was

 

John de Shepey, S. T. P. In 1336, he built the new refectory, and received towards the expence of it one hundred marcs. In his time also, in 1344, the shrines of St. Michael, St. Paulinus, and St. Ythamar, were now made with marble and alabaster, which cost two hundred marcs; and the year before he caused the tower to be raised higher with wood and stone, and covered it with lead, and placed four new bells there, calling them Dunstan, Paulin, Ythamar, and Lanfranc. On December 27, 1352, he was elected bishop of Rochester by papal bull. (fn. 7)

 

Robert de Suthflete, warden of Filchestowe cell succeeded on his predecessor's preferment to the bishop. ric in 1352, he died in 1361.

 

John de Hertlepe or Hertley, warden of the same cell, was chosen to succeed him that year; he resigned in 1380, and was succeeded by

 

John de Shepey, S. T. P. the subprior, who was elected the same year; he governed the priory thirtynine years, and died in 1419.

 

William de Tunbrigg was the next prior, who having been elected by the monks, was confirmed by the archbishop of Canterbury (the see of Rochester being vacant) the same year; he presided in 1444, and was soon succeeded by John Clyfe, in 1447. After him,

 

John Cardone was prior, in 1448.

 

William Wode was prior in the reign of king Edward IV. and he was succeeded by

 

Thomas Bourne, who was prior in 1480, to whom

 

William Bishop probably succeeded; he occurs prior in 1496, and seems to have been succeeded by

 

William Frysell, who was elected to this office in 1509. His successor in it was probably

 

Laurence. Mereworth, who occurs prior in 1533 and 1534, when he, with eighteen monks, subscribed to the king's supremacy.

 

Walter Boxley was the next, and last prior of this monastery; for king Henry VIII. in the 31st year of his reign, granted a commission to the archbishop of Canterbury, George lord Cobham, and others, to receive the surrendry of this priory; and accordingly, the above mentioned prior and convent, by their instrument, under their common seal, dated April 8, that year (1540) with their unanimous assent and consent, deliberately, and of their own certain knowledge and mere motion, from certain just and reasonable causes, especially moving their minds and consciences, of their own free good will, gave and granted all that their monastery, and the scite thereof, with all their churches, yard, debts, and moveable goods, together with all their manors, demesnes, messuages, &c. to king Henry. VIII. with a general warrantry against all persons whatsoever. This deed was executed in the presence of a master in chancery, and was afterwards inrolled in the court of augmentation.

 

The prior above mentioned, after the dissolution of this monastery, again took on him his original family and lay name of Phillips; for when any person took upon him the monastic habit, he immediately assumed the name of the place of his dwelling or birth, that by having so done, he might be divested and alienated from all former family connections and relationship, and consider himself entirely as the son of the church, and as having no other relations than those who were his brethren in the monastery.

 

The priory of Rochester was valued at 486l. 11s. 5d. yearly income; (fn. 8) the whole of which came into the king's hands, as above mentioned; who, though he was empowered by parliament to erect new sees, and ecclesiastical corporate bodies out of the estates belonging to these suppressed monasteries, yet more than two years passed before there was any new establishment founded by him here.

 

AFTER the dissolution of the priory of Rochester, king Henry VIII. by his charter under his privy seal, dated June 18, in his 33d year, founded within the precincts of the late monastery here, to the glory and honour of Christ and the Blessed Virgin Mary, a CATHEDRAL CHURCH of one dean and six prebendaries, who were to be priests, together with other ministers necessary for the performing of divine service, in future to be called, The Cathedral church of Christ and the Blessed Virgin Mary of Rochester, and to be the episcopal seat of the bishop of Rochestet and his successors; and he granted the same episcopal seat within the precincts of the late monastery, to him and his successors for ever; and he appointed Walter Philippes, late prior there, the first dean of this church, and Hugh Aprice, John Wildbore, Robert Johnson, John Symkins, Robert Salisbury, and Richard Engest, the six prebendaries of it; and he incorporated them by the name of the dean and chapter of it, and granted that they should have perpetual succession, and be the chapter of the bishopric of Rochester, to plead and be impleaded by that name, and have a common seal; and he granted to the dean and chapter and their successors, the scite and precincts of the late monastery, the church there, and all things whatsoever within it, excepting and reserving to the king the particular buildings and parts of it therein mentioned; which premises, or at least the greatest part of them, seem to have been afterwards granted to the dean and chapter; and also excepting always to the bishop of Rochester and his successors, the great messuage, called the Bishop's palace, with all other his lands and tenements, in right of his bishopric, to hold the said scite, precincts, church, and appurtenances, to the dean and chapter and their successors for ever in pure and perpetual alms; and he granted them full power of making and admitting the inferior officers of the church, and afterwards of correcting and displacing them as they thought fit; saving to the king the full power of nominating the dean and six prebendaries, and also six almsmen, by his letters patent, as often as they should become vacant; and lastly, he granted, that they should have these his letters patent made and sealed in the accustomed manner, under his great seal. These letters patent were sealed with the great seal, June 20th following.

 

The dotation charter, under the king's privy seal, is dated the same day; by which he granted to the dean and chapter, and their successors, sundry premises, manors, lands, tenements, rents, advowsons and appropriations, part of the possessions of the late priory of Rochester, of the late priory of Ledys, of the hospital of Stroud and of the priory of Boxley, in the counties of Kent, Buckingham, Surry, and in the city of London, to hold in pure and perpetual alms, and he granted them, and each of them to be exempt and discharged from all payments of first fruits and tenths, reserving to him and his successors, in lieu thereof, the yearly sum of one hundred and fifteen pounds, (which rent has been since increased to 124l 6s. for reasons as has been already mentioned under Southfleet and Shorne in the former volumes of this history) and lastly, that they should have these his letters patent made and sealed with his great seal, &c. On the 4th of July following, the king granted a commission to George, lord Cobham, and others, reciting, that whereas he had lately founded and erected the said cathedral church in the scite and place of the late priory at Rochester, and in the same one dean, six prebendaries, six minor canons, one deacon and subdeacon, six lay clerks, one master of the choristers, eight choristers, one teacher of the boys in grammar, to consist of twenty scholars, two subsacrists, and six poor men, he gave power and authority to them, or any two of them, to repair to the scite of the late priory, and there, according as they thought fit, to allot the whole of it, and to assign to the dean and canons separate and fit stalls in the choir, and separate places in the chapter there, and to allot to the dean the new lodging, containing two parlours, a kitchen, four bedchambers, the gallery, the study over the gate, with all other buildings leading to the house of John Symkins, one of the residentiaries, together with the garden adjoining, on the north side of the king's lodging. The hay, barn in the woodyard of the dean under the vestry, a stable for the dean adjoining the gate of the tower, and the pidgeon-house on the wall adjoining the ponds; and also to the prebendaries and minor canons and other ministers, and persons above-mentioned, and to each of them, according to their degree, convenient houses, and places about the church to be divided and assigned to each of them, as far as the buildings and ground of the scite would allow, so that the said dean and canons might have separate houses for their convenient habitation, and that the rest of the ministers and persons, that is, minor canons, deacon and subdeacon, scholars, choiristers, and upper and under master, should have smaller houses, in which they and their families should inhabit, and further, that they should put the dean, canons and other ministers in possession of the houses and premises so assigned as asoresaid, provided always, that the said minor canons, and other ministers (except the dean and prebendaries) should eat at one common table, according to the statutes to be prescribed to them, and that they should certify under their seals to the chancellor and court of augmentation what they had done in it.

 

About three years afterwards, a body of statutes for the government of this church was delivered to it by three commissioners appointed by the king for that purpose, but like many others, they were neither under the great seal nor indented, so that their validity continued in dispute till the reign of queen Anne, in the sixth year of whose reign, an act passed to make them good and valid in law, so far as they were not inconsistent with the constitution of the church, or the laws of the land.

 

In these statutes, besides the members already mentioned, there is named a porter, who was likewise to be a barber, a butler, a cook and an under-cook; all the members still subsist in this church, except the deacon and subdeacon, the butler, cook and under-cook; the two first have been disused ever since the reformation, or at least very soon afterwards, and the other three are not necessary, as there is not. any common table kept, nor indeed does there appear to have been one kept as directed by the statutes, for the several members of this church, excepting the dean and prebendaries, and the six almsmen. There were also by the statutes yearly exhibitions of five pounds to be paid to four scholars, two at each university. By the statutes they were to be more than fifteen, and under twenty years of age, to be chosen from this school in preference, and if none such were here, then from any other, so that there were neither fellow or scholar in either university; the pension of five pounds to continue till they commenced bachelor, and that within the space of four years; after which they were to enjoy the same for three years; when commencing master of arts they were to be allowed six pounds per annum, and after that 6l. 13s. 4d. The college to be at the option of the dean, or vice-dean, and chapter, who nominate the scholars, and forty pounds was directed to be laid out yearly in charity, and the repairing of highways and bridges.

 

By the charter of foundation, king Henry VIII. reserved to himself and his successors the right of nominating and appointing, by his letters patent, the dean and prebendaries, and by the statutes the dean must be a doctor of divinity, a batchelor, or doctor of law, and each of the prebendaries the same, or master of arts, or batchelor of laws, and to be appointed by the king's letters patent under his great seal, and presented to the bishop. The dean continues to be nominated by the king, four of the prebends are in the gift of the lordkeeper of the great seal, one is annexed by letters patent, and confirmed by act of parliament, anno 12 queen Anne, to the provostship of Oriel college, in Oxford, and confirmed by parliament the same year, and another was by letters patent, anno 13 king Charles I. annexed to the archdeaconry of Rochester. The crown likewise nominates the six poor bedesmen, who are admitted by warrant under the sign manual; these are in general old and maimed sailors, who are pensioners of the chest at Chatham.

 

Walter Phillips, the last prior, on the surrendry of this monastery into the king's hands, was, by the foundation charter of the dean and chapter, dated June 18, anno 33 Henry VIII. appointed the first dean. He died in 1570. (fn. 9)

 

Edmund Freake, S. T. P. was installed in 1570, and was consecrated bishop of Rochester in 1571.

 

Thomas Willoughby, S. T. P. and prebendary of Canterbury, in 1574, he died in 1585.

 

John Coldwell, M. D. of St. John's college, Cambridge, in 1585, and was consecrated bishop of Salisbury in 1591.

 

Thomas Blague, S. T. P. master of Clare-hall, and rector of Bangor, in 1591, and died in 1611.

 

Richard Milbourne, A. M. rector of Cheam, in Surry, and vicar of Sevenoke, in 1611, and was consecrated bishop of St. David's in 1615. (fn. 10)

 

Robert Scott, S. T. P. and master of Clare-hall, in 1615. He died in 1620.

 

Godfrey Goodman, a native of Essex, and fellow of Trinity college, then master of Clare-hall, Cambridge, afterwards prebendary of Westminster, rector of Kemmerton, in Gloucestershire, and West Isley, in Berkshire, and S. T. P. in 1620, and was consecrated bishop of Gloucester in 1624.

 

Walter Balcanquall, a native of Scotland, and S. T. P. in 1624. He was first fellow of Pembroke-hall, Cambridge, then master of the Savoy. (fn. 11) He resigned this deanry for that of Durham in 1638. (fn. 12)

 

Henry King, S. T. P. of Christ-church, Oxford, archdeacon of Colchester, residentiary of St. Paul's, and canon of Christ-church, (fn. 13) in 1638, and was consecrated bishop of Chichester in 1641.

 

Thomas Turner, S. T. P. canon residentiary of St. Paul's, London, rector of St. Olave's, Southwark, and of Fetcham, in Surry, in 1641, and was made dean of Canterbury in 1643.

 

Benjamin Laney, S. T. P. master of Pembroke-hall, vicar of Soham, in Cambridgeshire, rector of Buriton, in Hampshire, and prebendary of Westminster and Winchester, in 1660, and was consecrated bishop of Peterborough, at the latter end of that year. (fn. 14)

 

Nathaniel Hardy S. T. P. rector of St. Dionis Backchurch, archdeacon of Lewes, and rector of Henley upon Thames, in 1660. He died at Croydon in 1670, and was buried in the church of St. Martin's in the Fields, of which church he was vicar, having been by his will a good benefactor to the members of this cathedral, and their successors, as well as to the parishes of this city.

 

Peter Mew, S. T. P. succeeded in 1670. He had been canon of Windsor, archdeacon of Berks, and pre sident of St. John's college, Oxford. He was consecrated bishop of Bath and Wells at the end of the year 1672. (fn. 15)

 

Thomas Lamplugh, S. T. P. in 1672. He was first fellow of queen's college, Oxford, then principal of Alban-hall, and vicar of St. Martin's in the Fields. He was consecrated bishop of Exeter in 1676. (fn. 16)

 

John Castilion, S. T. P. prebendary of Canterbury, and vicar of Minster, in Thanet, in 1676. He died in 1688, and was buried in Canterbury cathedral.

 

On the death of Dr. Castilion, Simon Lowth, A. M. was nominated that year by king James II. to succeed him; but not being qualified as to his degree according to the statutes, his admittance and installation was refused, and the revolution quickly after following, he was set aside, and Dr. Ullock was nominated in his itead.

 

Henry Ullock, S. T. P. succeeded in 1689, at that time prebendary of this church, and rector of Leyborne. He died in 1706, and was buried there.

 

Samuel Pratt, S. T. P. clerk of the closet, succeeded in 1706. (fn. 17) He was canon of Windsor, vicar of Twickenham, and chaplain of the Savoy chapel. He died in 1723.

 

Nicholas Claggett, S. T. P. rector of Brington, in Northamptonshire, and of Overton sinecure, in Hampshire, and archdeacon of Buckingham in 1724. He was promoted to the bishopric of St. David's in 1731.

 

Thomas Herring, S. T. P. was first of Jesus college, Cambridge, and afterwards fellow of Bennet college. After a variety of parochial preferments he was advanced to this deanry in 1731, which he held in commendam from 1737, when he was promoted to the bi shopric of Bangor till his translation to the archbishopric of York in 1743. (fn. 18)

 

William Bernard, S. T. P. prebendary of Westminster, (fn. 19) succeeded in 1743, but next year was promoted to the see of Raphoe, in Ireland. (fn. 20)

 

John Newcome, S. T. P. lady Margaret's lecturer of divinity, and master of St. John's college, Cambridge, in 1744. He had supplied the divinity chair at Cambridge with great reputation, during the latter part of Dr. Bentley's life, then regius professor, who for several years before his death had retired from all public business. He died in 1765.

 

William Markham, LL. D. and prebendary of Durham, in 1765. He was a great benefactor to the deanry-house, the two wings of which were erected by him, but were not finished before his quitting this preferment for the deanry of Christ-church, Oxford, which he did in 1767. (fn. 21)

 

Benjamin Newcombe, S. T. P. and rector of St. Mildred's, in the Poultry, in 1767. He was afterwards vicar of Lamberhurst, and died at Rochester in 1775.

 

Thomas Thurlow, D. D. and master of the Temple, in 1775, was in 1779 made bishop of Lincoln. (fn. 22)

 

Richard Cust, S. T. P. canon of Christ-church, in Oxford, which he resigned on this promotion. He was a younger brother of the late Sir John Cust, bart. of Lincolnshire, speaker of the house of commons, and uncle to lord Brownlow. He resigned this deanry in 1781, on being made dean of Lincoln, and residentiary of that cathedral.

 

Thomas Dampier, son of Thomas Dampier, dean of Durham, was educated at Eton, and was afterwards fellow of King's college, in Cambridge, vicar of Boxley, prebendary of Durham, and master of Sherborne hospital. In 1780 he was created by royal mandate S. T. P. and in March 1782, succeeded to this deanry, with which he holds, excepting the fellowship, the several preferments before-mentioned.

 

THE CATHEDRAL CHURCH OF ROCHESTER is situated at a small distance from the south side of the middle of the High-street, within the antient gate of the priory.

 

This church was rebuilt by bishop Gundulph in the year 1080, and some part of this building still remains. The whole bears venerable marks of its antiquity, but time has so far impaired the strength of the materials with which it is built, that in all likelihood the care and attention of the present chapter towards the support of it will not be sufficient to prevent the fall of great part of it at no great distance of time.

 

The cathedral consists of a body and two isles, the length of it from the west door to the steps of the choir is fifty yards; at the entrance of the choir is the lower or great cross isle, the length of which is one hundred and twenty-two feet; from the steps of the choir to the east end of the church is fifty-two yards; at the upper end of the choir is another cross isle of the length of ninety feet. In the middle of the western cross isle, at the entrance of the choir, stands the steeple, which is a spire covered with lead, being one hundred and fifty-six feet in height, in which hang six bells. Between the two cross isles, on the north side without the church, stands an old ruined tower, no higher than the roof of the church. This is generally allowed to have been erected by bishop Gundulph, and there is a tradition of its having been called the bell tower, and of its having had five bells hanging in it; yet the better conjecture is, that it was first intended as a place of strength and security, either as a treasury or a repository for records. The walls of it are six feet thick, and the area on the inside twenty-four feet square. On the opposite side, at the west end of the south isle, is a chapel of a later date than the isle, wherein the bishop's consistory court is held, and where early prayers were used to be read till within these few years. The roof of the nave or body of the church, from the west end to the first cross isle, is flat at the top like a parish church, as it is likewise under the great steeple; but all the other parts, viz. the four cross isles, the choir, and those on each side of it, except the lower south isle, which was never finished, are handsomely vaulted with stone groins.

 

The choir is upwards of five hundred and seventy years old, being first used at the consecration of Henry de Sandford in 1227. It is ornamented, as well as other parts of the church, with small pillars of Petworth marble, which however, as well as many of those in a neighbouring cathedral, have been injudiciously covered with whitewash, and several of them with thick coats of plaister. The choir was repaired, as to new wainscot, stalls, pews, &c. at a large expence, in 1743, and very handsomely new paved; at which time the bishop's throne was rebuilt at the charge of bishop Wilcocks.

 

The organ is over the entrance into the choir. The late one was erected early in the last century, and was but a very indifferent instrument. In the room of which a new one, built by Green, was erected in in 1791, which is esteemed an exceeding good instrument.

 

At the north end of the upper cross isle, near the pulpit, is a chapel, called St. Williams's chapel, a saint whose repute brought such considerable profit to this priory, as to raise it from a state of poverty to affluence and riches. A large stone chest, much defaced, is all that remains of his shrine.

 

At the south-east corner of the opposite cross isle is an arched door-way, richly carved and ornamented with a variety of figures, which formerly led to the chapter-house of the priory, in the room of which there is erected a small mean room, which is made use of as a chapter-house and library; for the increase of this library, the same as was intended at Canterbury; every new dean and prebendary gives a certain sum of money at their admission towards the increase of books in it, instead of making an entertainment, as was formerly the custom. In this library is that well known and curious MSS. called the Textus Roffensis, compiled chiefly by bishop Ernulfus in the 12th century, which was published by Thomas Hearne, from a copy in the Surrenden library. During the troubles in the last century this MSS. was conveyed into private hands, nor could the dean and chapter after the restoration, for two years, discover where it was; and at last they were obliged to solicit the court of chancery for a decree to recover it again. Since which they have been once more in great danger of being deprived of it; for Dr. Harris, having borrowed it for the use of his intended history of this county, sent it up to London by water, and the vessel being by the badness of the weather overset, this MSS. lay for some hours under water before it was discovered, which has somewhat damaged it.

 

There is also another antient MSS. here, entitled Custumale Roffense, thought by some to be more antient than the other. Great part of this MSS. has been published by Mr. Thorpe in a volume under that title.

 

Near the west end, in the same isle, is a square chapel, called St. Edmund's chapel; hence you descend into the undercroft, which is very spacious and vaulted with stone. There seems to have been part of it well ornamented with paintings of figures and history, but the whole is so obliterated, that nothing can be made out what it was intended for.

 

The body of this church, the greatest part of which is the same as was erected by bishop Gundulph, is built with circular arches on large massy pillars, with plain capitals; the smaller arches above them being decorated with zigzag ornaments. The roof of the nave seems to have been raised since, and all the windows made new and enlarged at different times, particularly the large one in the west front; though the roof is now flat, by the feet of the groins still remaining, it appears as if this part of the church had been, or at least was intended to be vaulted. The breadth of it, with the side isles, is twenty-two yards. The west front extends eighty-one feet in breadth; the arch of the great door is certainly the same which bishop Gundulph built, and is a most curious piece of workmanship; every stone has been engraved with some device, and it must have been very magnificent in its original state. It is supported the depth of the wall, on each side the door, by several small columns, two of which are carved into statues representing Gundulph's royal patrons, Henry I. and his queen Matilda. The capitals of these columns, as well as the whole arch, are cut into the figures of various animals and flowers The key-stone of the arch seems to have been designed to represent our Saviour in a niche with an angel on each side, but the head is broken off; under this figure are twelve others, representing the apostles, few of which are entire.

 

In this front were four towers, one on each side the great door, and the others at the two extremes; three of these terminated in a turret, and the other in an octangular tower, above the roof. That tower at the north corner being in danger of falling, was taken down a few years ago, in order to be rebuilt. Dean Newcombe left one hundred pounds towards the finishing of it. Against the lower part of this tower was the figure of bishop Gundulph, with his crozier in his hand; on the rebuilding of which it was replaced, but the tower remains unfinished, at not half the height it was before, to the great disfigurement of the front of this church. Since which the tower at the opposite, or south-west corner, being ruinous, has likewise been taken down even with the roof of the church.

 

The royal grammar school of this foundation, besides the exhibitions before-mentioned, has had a later benefactor in Robert Gunsley, clerk, rector of Titsey, in Surry, who by his will in 1618, gave to the master and fellows of University college, Oxford, sixty pounds per annum, for the maintenance of four scholars to be chosen by them from the free school of Maidstone, and from this grammar school, such as are natives of the county of Kent only, of whom those of his name and kindred to have the preference, who are to be allowed chambers, and fifteen pounds per annum.

 

To conclude the account of this priory and cathedral, it should be observed that the precincts of it, after the dissolution, seem to have been a scene of devastation and confusion: the buildings were huge, irregular and ruinous, and little calculated to be turned into separate dwellings for small private families. Even a century afterwards, in the great rebellion in 1647, they were reported to be in a ruinous and woeful condition; at which time the church itself does not seem to have been much better; for archbishop Laud, in his return of the state of this diocese to Charles I. in 1633, says, that the cathedral suffered much for want of glass in the church windows, that the church-yard lay very indecently, and that the gates were down; about nine years afterwards this church suffered much from the fury of the rebel soldiers under colonel Sandys, who having plundered it, and broken to pieces what they could, made use of it as a tipling house, (fn. 23) and the body of the church was used as a carpenter's shop and yard, several sawpits being dug, and frames for houses made by the city joiners in it.

 

After the restoration dean Hardy took great pains to repair the whole of it, which was effected by means of the benefactions of the gentry of the county, and 7000l. added by the dean and chapter; notwithstanding which, time has so corroded and weakened every part of this building, that its future existence for any length of time has been much feared, but this church has lately had every endeavour used, and great repairs have been made which it is hoped will secure it from the fatal ruin which has threatened it, the inside has been beautified, and being kept exceeding clean, it makes at this time a very pleasing appearance.

 

In this cathedral, among other monuments, inscriptions, &c. are the following:— In the choir, within the altar rails on the south wall, under three small arches, are pictures of three bishops with their mitres and crosiers, now almost defaced, on the outside these arms, first, the see of Rochester; second, the priory of Canterbury; third, a cross quartier pierced azure; within the rails, under the north and south windows, are several stone coffins and other remains of bishops monuments, but no inscriptions or arms; on the north side the choir a large altar monument for bishop Lowe, on the south side of it, these arms on a bend, three wolves

A little shot with a Christmas feel of St. Marys Church in Fetcham in among the foliage and snow .

St Mary's Church, Fetcham, Surrey, England is a Church of England parish church (community) but also refers to its building which dates to the 11th century, that of the Norman Conquest and as such is the settlement's oldest building. It is set off the residential road of its address, The Ridgeway, behind a small park, in the suburban part of the largely 20th century railway settlement adjoining the M25 London Orbital Motorway which has retained farmed rural outskirts. The closest secular building is Grade II* listed Fetcham Park House, which is in the same architectural category and the church has an adjoining church hall.

Built during Anglo-Saxon and early Norman periods, the structure has been conjectured by the Victoria County History's architectural analysis to have been a redevelopment of an Anglo-Saxon church:

 

Roman bricks in considerable quantities in Fetcham Church, remains of Anglo-Saxon architecture in the church...

...quoins and dressings of thin red bricks, no doubt Roman, set in wide mortar joints.

 

Traces of its long past exist in many parts of its structure. These include the south-west quoin of the nave, and a single splay window high on the south wall with traces of Roman brick, as well as arches which fit with the architecture prevailing before the Norman Conquest of 1066.

 

In the 19th century a considerable amount of restoration and improvement in the church was carried out by Rev. Sir Edward Moon rector from 1854 to 1904.Moon inherited his baronetcy in 1871 on the death of his father Sir Francis Moon, 1st Baronet, who was commemorated in much of the restoration work in the church.

 

The structure gained listed status in 1951, has some stained glass windows, and is classed as Grade II*.

“In high and isolated hills, more fitted as a place of robbers and the haunt of wild animals than somewhere fit for men to live.” So wrote the 8th Century historian Bede about Lastingham.

 

Lastingham is a village and civil parish which lies in the Ryedale district of North Yorkshire, England. It is on the southern fringe of the North York Moors, 5 miles (8.0 km) north-east of Kirkbymoorside, and 1.5 miles (2.4 km) to the east of Hutton-le-Hole. It was home to the early missionaries to the Angles, St. Cedd and his brother, St. Chad.

 

There is reason to believe that the original name for Lastingham was Læstingau. Læstingau first appears in history when King Ethelwald of Deira (651-c.655) founded a monastery for his own burial. Bede attributes the initiative to Ethelwald's chaplain Caelin, brother of Cedd, Chad and Cynibil. Bede records that Cedd and Cynibil consecrated the site, and that Cynibil built it of wood.

 

Cedd ruled the monastery as the first abbot until his death, combining this position with that of missionary bishop to the East Saxons. In 664, shortly after the Synod of Whitby, in which he was a key participant, St. Cedd died of the plague at Læstingau. Bede records that a party of monks from Essex came to mourn him and all but one were all wiped out by the plague.

 

Cedd was first buried outside the wooden monastery but, at some time between 664 and 732, a stone church was erected, and his body was translated to the right side of the altar. The crypt of the present parish church remains a focus for veneration of Cedd. His brother St. Chad took his place as abbot.

 

It is not known what became of the original Anglo-Saxon structure. Destruction by the Danes is nowhere attested, and seems to be entirely the product of modern conjecture.

 

An attempt was made to rebuild the monastery in 1078, when St. Stephen, prior of Whitby, and a band of monks moved from Whitby due to a disagreement with William de Percy, who was abbot of Whitby at the time. They received support from King William I and Berenger de Todeni in the means of one carucate of land in Lastingham, six carucates at Spaunton, and other lands in Kirkby. They remained on the site only eight years due to persistent harassment by bandits. In 1086 they moved to York, and founded St. Mary's Abbey, to which they annexed the lands of the monastery at Lastingham.

 

Lastingham remains a holy place, not least in the ancient and impressive crypt beneath the Norman church. This was built in 1078 when the monastery was refounded after the destruction in Danish raids in the 9th Century. The place where the monastery was located is now the Church of St Mary, which attracts many visitors due to its rare Norman architecture and crypt with an apsidal chancel.

Saturday, and hey, hey it's the weekend.

 

I felt as though the weather had kept me trapped in the house pretty much all week, so I wanted to go out.

 

Jools came back from work evening, saying that her old boss had visited Rochester Cathedral and said there is a fantastic art display of thousands of paper doves, and a huge table made from reclaimed 5,000 tree trunk found in a fen in Norfolk.

 

Yes, we would like some of that action, and as it has been three years since we were last there, seemed like a good idea.

 

In fact, at the beginning of March 2020, it was the first trip we took in the new Audi, and of course, two weeks later there was lockdown and deaths.

 

So, a trip back, at Easter, for a rebirth and to see some art and a huge table.

 

But first, shopping.

 

And being the start of the month, we get much more than usual, including wine to make sloe port and stuff for washing and cleaning.

 

Back home to put it all away and have breakfast and second coffee before heading out. Though because of Brexit-related delays in the port, we did have to leave through Guston and Pineham to get to the A2 as traffic through Whitfield was at a standstill.

 

Up the A2 to Faversham, then along the Motorway until we turned off just after the Medway bridge. It was later than we had hoped, but thought nothing of it, really.

 

But there was a food festival on near the caste, and all parking was full, we drove along the river thinking we would just give up, then following the sat nav back into town we find a tiny car park with spaces, and just a few minutes walk from the cathedral and castle.

 

Perfect.

 

As we drove past the parish church in Strood, I saw thatt he door was open: oh good.

 

On the way to the cathedral, we called into a café for breakfast. Second breakfast. Elevenses. I had a bacon butty and Jools had a panini, which hit the spot, meaning we were ready to go and mingle with people.

 

By the time we emerged, and walked along the High Street to the church, it was closed. So I took some shots of the outside, and then we headed for the bridge over the Medway, and before the Cathedral, there was the Bridge Chapel.

 

I had discovered from a fr

 

iend that the Bridge over the Medway at Rochester was owned, repaired and funded by a charity/trust, and had been this was pretty much from the 14th century.

 

Only the other shell of the Chantry Chapel of the Bridge now remains, but a new roof has been put on, and the chapel now used for meetings, and has a large wooden table filling most of the Chancel. I record the details, say thanks to the two friendly guides, and we finally walk to the Cathedral.

 

The food festival needed tickets to go in, it smelled good, and a band was playing poor Britpop numbers to entertain the thin crowds.

 

We entered the cathedral, and hit by the sight of over 10,000 paper doves, all lit with pink light, having over the Nave.

 

It was impressive.

 

As was the table, pushed to one side but half the length of the Nave, and made of two and three thick planks.

 

I went round taking shots of the stained glass with the big lens, whilst Jools sat and looked after the camera bag.

 

Despite it being a cool day, with my fleece on I was hot, so needed a drink, and along the old High Street was The George, and they showed us to the "garden", which was a huge tent filled with people, one party were loudly celebrating someone's 40th birthday.

 

But our drinks were brought quickly, and being in the corner we could people watch, of course.

 

It was two, and time to go home. The traffic jams of earlier had melted away, so we walked to the car, turned out onto the main road out of town, to the motorway and home.

 

On the radio Citeh put 4 (four) past Liverpool, then all was about preparations for the main group of games.

 

We arrived back home at three, time for a brew and two hot cross buns each, and for me, listen to the footy on the radio, and hopeful that City's late push to the play-offs would start today.

  

It didn't.

 

A 1-0 loss to Sheffield Utd, just one shot on goal, and the season is deader than flares.

 

I watched the evening game, Chelsea losing to Villa, whilst Craig returned on the radio and spun some funk and soul.

 

Perfect.

 

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Rochester Cathedral has been transformed by ‘Peace Doves’ an artwork by Peter Walker Sculptor

 

Bringing a message of peace and hope, the Peace Doves artwork has been created from around fifteen thousand individually hand made paper doves, together they collectively form this beautiful artwork which as a whole reflects joining together in unity, peace and hope moving forward.

 

Peace Doves is an artwork that has been re-curated for different spaces as it tours the UK, adaptations have been seen in Liverpool, Lichfield, Derby, Sheffield and now at Rochester.

 

The Peace Doves project has incorporated educational engagement with many schools and community groups in the local area and each person has written individual messages of peace and hope onto each dove.

 

Throughout history the dove has been viewed as a symbol of peace in many different cultures. For example in Greek mythology the dove is a symbol of the renewal of life, and liturgically within the Bible the dove appears at the Baptism of Jesus in the river Jordan and in the teachings of Noah and the Ark as a symbol of the Holy Spirit.

 

www.rochestercathedral.org/peacedoves

 

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The church is the cathedral of the Diocese of Rochester in the Church of England and the seat (cathedra) of the Bishop of Rochester, the second oldest bishopric in England after that of the Archbishop of Canterbury. The edifice is a Grade I listed building (number 1086423)

 

The Rochester diocese was founded by Justus, one of the missionaries who accompanied Augustine of Canterbury to convert the pagan southern English to Christianity in the early 7th century. As the first Bishop of Rochester, Justus was granted permission by King Æthelberht of Kent to establish a church dedicated to Andrew the Apostle (like the monastery at Rome where Augustine and Justus had set out for England) on the site of the present cathedral, which was made the seat of a bishopric. The cathedral was to be served by a college of secular priests and was endowed with land near the city called Priestfields.[3][a][b]

 

Under the Roman system, a bishop was required to establish a school for the training of priests.[4] To provide the upper parts for music in the services a choir school was required.[5] Together these formed the genesis of the cathedral school which today is represented by the King's School, Rochester. The quality of chorister training was praised by Bede.

 

The original cathedral was 42 feet (13 m) high and 28 feet (8.5 m) wide. The apse is marked in the current cathedral on the floor and setts outside show the line of the walls. Credit for the construction of the building goes to King Æthelberht rather than St Justus. Bede describes St Paulinus' burial as "in the sanctuary of the Blessed Apostle Andrew which Æthelberht founded likewise he built the city of Rochester."[c][7]

 

Æthelberht died in 617 and his successor, Eadbald of Kent, was not a Christian. Justus fled to Francia and remained there for a year before he was recalled by the king.[8]

 

In 644 Ithamar, the first English-born bishop, was consecrated at the cathedral.[d] Ithamar consecrated Deusdedit as the first Saxon Archbishop of Canterbury on 26 March 655.[9]

 

The cathedral suffered much from the ravaging of Kent by King Æthelred of Mercia in 676. So great was the damage that Putta retired from the diocese and his appointed successor, Cwichelm, gave up the see "because of its poverty".[10]

 

In 762, the local overlord, Sigerd, granted land to the bishop, as did his successor Egbert.[e][11] The charter is notable as it is confirmed by Offa of Mercia as overlord of the local kingdom.

 

Following the invasion of 1066, William the Conqueror granted the cathedral and its estates to his half-brother, Odo of Bayeux. Odo misappropriated the resources and reduced the cathedral to near-destitution. The building itself was ancient and decayed. During the episcopate of Siward (1058–1075) it was served by four or five canons "living in squalor and poverty".[12] One of the canons became vicar of Chatham and raised sufficient money to make a gift to the cathedral for the soul and burial of his

 

Gundulf's church

 

Lanfranc, Archbishop of Canterbury, amongst others, brought Odo to account at the trial of Penenden Heath c. 1072. Following Odo's final fall, Gundulf was appointed as the first Norman bishop of Rochester in 1077. The cathedral and its lands were restored to the bishop.

 

Gundulf's first undertaking in the construction of the new cathedral seems to have been the construction of the tower which today bears his name. In about 1080 he began construction of a new cathedral to replace Justus' church. He was a talented architect who probably played a major part in the design or the works he commissioned. The original cathedral had a presbytery of six bays with aisles of the same length. The four easternmost bays stood over an undercroft which forms part of the present crypt. To the east was a small projection, probably for the silver shrine of Paulinus which was translated there from the old cathedral.[f] The transepts were 120 feet long, but only 14 feet wide. With such narrow transepts it is thought that the eastern arches of the nave abuted the quire arch.[14] To the south another tower (of which nothing visible remains) was built. There was no crossing tower.[15] The nave was not completed at first. Apparently designed to be nine bays long, most of the south side but only five bays to the north were completed by Gundulf. The quire was required by the priory and the south wall formed part of its buildings. It has been speculated that Gundulf simply left the citizens to complete the parochial part of the building.[16] Gundulf did not stop with the fabric, he also replaced the secular chaplains with Benedictine monks, obtained several royal grants of land and proved a great benefactor to his cathedral city.

 

In 1078 Gudulf founded St Bartholomew's Hospital just outside the city of Rochester. The Priory of St Andrew contributed daily and weekly provisions to the hospital which also received the offerings from the two altars of St James and of St Giles.[17]

 

During the episcopates of Ernulf (1115–1124) and John (I) (1125–1137) the cathedral was completed. The quire was rearranged, the nave partly rebuilt, Gundulf's nave piers were cased and the west end built. Ernulf is also credited with building the refectory, dormitory and chapter house, only portions of which remain. Finally John translated the body of Ithamar from the old Saxon cathedral to the new Norman one, the whole being dedicated in 1130 (or possibly 1133) by the Archbishop of Canterbury, assisted by 13 bishops in the presence of Henry I, but the occasion was marred by a great fire which nearly destroyed the whole city and damaged the new cathedral. It was badly damaged by fires again in 1137 and 1179. One or other of these fires was sufficiently severe to badly damage or destroy the eastern arm and the transepts. Ernulf's monastic buildings were also damaged.

 

Probably from about 1190, Gilbert de Glanville (bishop 1185–1214) commenced the rebuilding of the east end and the replacement on the monastic buildings. The north quire transept may have been sufficiently advanced to allow the burial of St William of Perth in 1201, alternatively the coffin may have lain in the north quire aisle until the transept was ready. It was then looted in 1215 by the forces of King John during siege of Rochester Castle. Edmund de Hadenham recounts that there was not a pyx left "in which the body of the Lord might rest upon the altar".[14] However, by 1227, the quire was again in use when the monks made their solemn entry into it. The cathedral was rededicated in 1240 by Richard Wendene (also known as Richard de Wendover) who had been translated from Bangor.[14][18]

 

The shrines of Ss Paulinus and William of Perth, along with the relics of St Ithamar, drew pilgrims to the cathedral. Their offerings were so great that both the work mentioned above and the ensuing work could be funded.

 

Unlike the abbeys of the period (which were led by an abbot) the monastic cathedrals were priories ruled over by a prior with further support from the bishop.[19] Rochester and Carlisle (the other impoverished see) were unusual in securing the promotion of a number of monks to be bishop. Seven bishops of Rochester were originally regular monks between 1215 and the Dissolution.[20] A consequence of the monastic attachment was a lack of patronage at the bishop's disposal. By the early 16th century only 4% of the bishop's patronage came from non-parochial sources.[21] The bishop was therefore chronically limited in funds to spend on the non-monastic part of the cathedral.

 

The next phase of the development was begun by Richard de Eastgate, the sacrist. The two eastern bays of the nave were cleared and the four large piers to support the tower were built. The north nave transept was then constructed. The work was nearly completed by Thomas de Mepeham who became sacrist in 1255. Not long after the south transept was completed and the two bays of the nave nearest the crossing rebuilt to their current form. The intention seems to have been to rebuild the whole nave, but probably lack of funds saved the late Norman work.

 

The cathedral was desecrated in 1264 by the troops of Simon de Montfort, during sieges of the city and castle. It is recorded that armed knights rode into the church and dragged away some refugees. Gold and silver were stolen and documents destroyed. Some of the monastic buildings were turned into stables.[22] Just over a year later De Montfort fell at the Battle of Evesham to the forces of Edward I. Later, in 1300, Edward passed through Rochester on his way to Canterbury and is recorded as having given seven shillings (35p) at the shrine of St William, and the same again the following day. During his return he again visited the cathedral and gave a further seven shillings at each of the shrines of Ss Paulinus and Ithamar.

 

The new century saw the completion of the new Decorated work with the original Norman architecture. The rebuilding of the nave being finally abandoned. Around 1320 the south transept was altered to accommodate the altar of the Virgin Mary.

 

There appears to have been a rood screen thrown between the two western piers of the crossing. A rood loft may have surmounted it.[23] Against this screen was placed the altar of St Nicholas, the parochial altar of the city. The citizens demanded the right of entrance by day or night to what was after all their altar. There were also crowds of strangers passing through the city. The friction broke out as a riot in 1327 after which the strong stone screens and doors which wall off the eastern end of the church from the nave were built.[24] The priory itself was walled off from the town at this period. An oratory was established in angulo navis ("in the corner of the nave") for the reserved sacrament; it is not clear which corner was being referred to, but Dr Palmer[25] argues that the buttress against the north-west tower pier is the most likely setting. He notes the arch filled in with rubble on the aisle side; and on nave side there is a scar line with lower quality stonework below. The buttress is about 4 feet (1.2 m) thick, enough for an oratory. Palmer notes that provision for reservation of consecrated hosts was often made to the north of the altar which would be the case here.

 

The central tower was at last raised by Hamo de Hythe in 1343, thus essentially completing the cathedral. Bells were placed in the central tower (see Bells section below). The chapter room doorway was constructed at around this time. The Black Death struck England in 1347–49. From then on there were probably considerably more than twenty monks in the priory.

 

The modern paintwork of the quire walls is modelled on artwork from the Middle Ages. Gilbert Scott found remains of painting behind the wooden stalls during his restoration work in the 1870s. The painting is therefore part original and part authentic. The alternate lions and fleurs-de-lis reflect Edward III's victories, and assumed sovereignty over the French. In 1356 the Black Prince had defeated John II of France at Poitiers and took him prisoner. On 2 July 1360 John passed through Rochester on his way home and made an offering of 60 crowns (£15) at the Church of St Andrew.[27]

 

The Oratory provided for the citizens of Rochester did not settle the differences between the monks and the city. The eventual solution was the construction of St Nicholas' Church by the north side of the cathedral. A doorway was knocked through the western end of the north aisle (since walled up) to allow processions to pass along the north aisle of the cathedral before leaving by the west door.[27][28]

 

In the mid-15th century the clerestory and vaulting of the north quire aisle was completed and new Perpendicular Period windows inserted into the nave aisles. Possible preparatory work for this is indicated in 1410–11 by the Bridge Wardens of Rochester who recorded a gift of lead from the Lord Prior. The lead was sold on for 41 shillings.[g][29] In 1470 the great west window at the cathedral was completed and finally, in around 1490, what is now the Lady Chapel was built.[27] Rochester Cathedral, although one of England's smaller cathedrals, thus demonstrates all styles of Romanesque and Gothic architecture.[30]

 

In 1504 John Fisher was appointed Bishop of Rochester. Although Rochester was by then an impoverished see, Fisher elected to remain as bishop for the remainder of his life. He had been tutor to the young Prince Henry and on the prince's accession as Henry VIII, Fisher remained his staunch supporter and mentor. He figured in the anti-Lutheran policies of Henry right up until the divorce issue and split from Rome in the early 1530s. Fisher remained true to Rome and for his defence of the Pope was elevated as a cardinal in May 1535. Henry was angered by these moves and, on 22 June 1535, Cardinal Fisher was beheaded on Tower Green.

 

Henry VIII visited Rochester on 1 January 1540 when he met Ann of Cleves for the first time and was "greatly disappointed".[31] Whether connected or not, the old Priory of St Andrew was dissolved by royal command later in the year, one of the last monasteries to be dissolved.

 

The west front is dominated by the central perpendicular great west window. Above the window the dripstone terminates in a small carved head at each side. The line of the nave roof is delineated by a string course above which rises the crenelated parapet. Below the window is a blind arcade interrupted by the top of the Great West Door. Some of the niches in the arcade are filled with statuary. Below the arcade the door is flanked with Norman recesses. The door itself is of Norman work with concentric patterned arches. The semicircular tympanum depicts Christ sitting in glory in the centre, with Saints Justus and Ethelbert flanking him on either side of the doorway. Supporting the saints are angels and surrounding them are the symbols of the Four Evangelists: Ss Matthew (a winged man), Mark (a lion), Luke (an ox) and John (an eagle).[52] On the lintel below are the Twelve Apostles and on the shafts supporting it King Soloman and the Queen of Sheba.[53] Within the Great West Door there is a glass porch which allows the doors themselves to be kept open throughout the day.

 

Either side of the nave end rises a tower which forms the junction of the front and the nave walls. The towers are decorated with blind arcading and are carried up a further two stories above the roof and surmounted with pyramidal spires. The aisle ends are Norman. Each has a large round headed arch containing a window and in the northern recess is a small door. Above each arch is plain wall surmounted by a blind arcade, string course at the roof line and plain parapet. The flanking towers are Norman in the lower part with the style being maintained in the later work. Above the plain bases there are four stories of blind arcading topped with an octagonal spire.[54]

 

The outside of the nave and its aisles is undistinguished, apart from the walled up north-west door which allowed access from the cathedral to the adjacent St Nicholas' Church.[28] The north transept is reached from the High Street via Black Boy Alley, a medieval pilgrimage route. The decoration is Early English, but reworked by Gilbert Scott. Scott rebuilt the gable ends to the original high pitch from the lower one adopted at the start of the 19th century. The gable itself is set back from the main wall behind a parapet with walkway. He also restored the pilgrim entrance and opened up the blind arcade in the northern end of the west wall.[55]

 

To the east of the north transept is the Sextry Gate. It dates from Edward III's reign and has wooden domestic premises above. The area beyond was originally enclosed, but is now open to the High Street through the memorial garden and gates. Beyond the Sextry Gate is the entrance to Gundulf's Tower, used as a private back door to the cathedral.

 

The north quire transept and east end are all executed in Early English style, the lower windows light the crypt which is earlier. Adjoining the east end of the cathedral is the east end of the Chapter Room which is in the same style. The exact form of the east end is more modern than it appears, being largely due to the work of Scott in the 19th century. Scott raised the gable ends to the original high pitch, but for lack of funds the roofs have not been raised; writing in 1897 Palmer noted: "they still require roofs of corresponding pitch, a need both great and conspicuous".[56]

 

On the south side of the cathedral the nave reaches the main transept and beyond a modern porch. The aisle between the transepts is itself a buttress to the older wall behind and supported by a flying buttress. The unusual position of this wall is best explained when considering the interior, below. The southern wall of the presbytery is hidden by the chapter room, an 18th-century structure.

 

he western part of the nave is substantially as Gundulf designed it. According to George H. Palmer (who substantially follows St John Hope) "Rochester and Peterborough possess probably the best examples of the Norman nave in the country".[60] The main arcade is topped by a string course below a triforium. The triforium is Norman with a further string course above. The clerestory above is of perpendicular style. From the capitals pilasters rise to the first string course but appear to have been removed from the triforium stage. Originally they might have supported the roof timbers, or even been the springing of a vault.[61]

 

The easternmost bay of the triforium appears to be Norman, but is the work of 14th-century masons. The final bay of the nave is Decorated in style and leads to the tower piers. Of note is the north pier which possibly contains the Oratory Chapel mentioned above.[62]

 

The aisles are plain with flat pilasters. The eastern two bays are Decorated with springing for vaulting. Whether the vault was ever constructed is unknown, the present wooden roof extends the full length of the aisles.

 

The crossing is bounded to the east by the quire screen with the organ above. This is of 19th-century work and shows figures associated with the early cathedral. Above the crossing is the central tower, housing the bells and above that the spire. The ceiling of the crossing is notable for the four Green Men carved on the bosses. Visible from the ground is the outline of the trapdoor through which bells can be raised and lowered when required. The floor is stepped up to the pulpitum and gives access to the quire through the organ screen.

 

The north transept is from 1235 in Early English style. The Victorian insertion of windows has been mentioned above in the external description. Dominating the transept is the baptistery fresco. The fresco by Russian artist Sergei Fyodorov is displayed on the eastern wall. It is located within an arched recess. The recess may have been a former site of the altar of St Nicholas from the time of its construction in 1235 until it was moved to the screen before the pulpitum in 1322. A will suggests that "an altar of Jesu" also stood here at some point, an altar of some sort must have existed as evidenced by the piscina to the right of the recess.[64] The vaulting is unusual in being octpartite, a development of the more common sexpartite. The Pilgrim Door is now the main visitor entrance and is level for disabled access.

 

he original Lady Chapel was formed in the south transept by screening it off from the crossing. The altar of the Blessed Virgin Mary was housed in the eastern arch of the transept. There are traces of painting both on the east wall and under the arch. The painting delineates the location of the mediaeval north screen of the Lady Chapel. Around 1490 this chapel was extended westwards by piercing the western wall with a large arch and building the chapel's nave against the existing south aisle of cathedral. From within the Lady Chapel the upper parts of two smaller clerestory windows may be seen above the chapel's chancel arch. Subsequently, a screen was placed under the arch and the modern Lady Chapel formed in the 1490 extension.

 

The south transept is of early Decorated style. The eastern wall of it is a single wide arch at the arcade level. There are two doorways in the arch, neither of which is used, the northern one being hidden by the memorial to Dr William Franklin. The south wall starts plain but part way up is a notable monument to Richard Watts, a "coloured bust, with long gray beard".[65] According to Palmer there used to be a brass plaque to Charles Dickens below this but only the outline exists, the plaque having been moved to the east wall of the quire transept.[66] The west wall is filled by the large arch mentioned above with the screen below dividing it from the present Lady Chapel.

 

The Lady Chapel as it now exists is of Decorated style with three lights along southern wall and two in the west wall. The style is a light and airy counterpart to the stolid Norman work of the nave. The altar has been placed against the southern wall resulting in a chapel where the congregation wraps around the altar. The window stained glass is modern and tells the gospel story.

 

The first, easternmost, window has the Annunciation in the upper light: Gabriel speaking to Mary (both crowned) with the Holy Spirit as a dove descending. The lower light shows the Nativity with the Holy Family, three angels and shepherds. The next window shows St Elizabeth in the upper light surrounded by stars and the sun in splendour device. The lower light shows the Adoration of the Magi with Mary enthroned with the Infant. The final window of the south wall has St Mary Magdelene with her ointment surrounded by Tudor roses and fleurs-de-lis in the upper light with the lower light showing the Presentation in the Temple. The west wall continues with St. Margaret of Scotland in the upper light surrounded by fouled anchor and thistle roundels. The reference is to the original dedication of the cathedral as the Priory of St Andrew. The lower light shows the Crucifixion with Mary and St Peter. The final window is unusual, the upper light is divided in three and shows King Arthur with the royal arms flanked by St George on the left and St Michael on the right. The lower light shows the Ascension: two disciples to the left, three women with unguents to the right and three bare crosses top right.

 

en.wikipedia.org/wiki/Rochester_Cathedral

 

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The priory and cathedral church

ABOUT THE YEAR 600, Ethelbert, king of Kent, at the instance of St. Augustine, began to build a CHURCH at Rochester, in honour of St. Andrew, and a MONASTERY adjoining to it, of which church St. Augustine in 604, appointed Justus to be bishop, and placed secular priests in the monastery; for the maintenance of whom the king gave a portion of land to the south of the city, called Prestefelde; to be possessed by them for ever, and he added other parcels of land, both within and without the walls of the city. (fn. 1) And notwithstanding in after times the gifts to this church were many and extensive, yet by the troubles which followed in the Danish wars, it was stripped of almost all of them, and at the time of the conquest it was in such a state of poverty, that divine worship was entirely neglected in it, and there remained in it only five secular priests, who had not sufficient for their maintenance.

 

Many of the possessions belonging to the church of Rochester had come into the hands of the conqueror at his accession to the crown, most of which he gave to his half-brother, Odo, bishop of Baieux, from whom archbishop Lanfranc recovered them, amongother lands belonging to his own church, in the solemn assembly of the whole county, held by the king's command at Pinnenden-heath, in the year 1076.

 

Soon after this, Gundulf was elected bishop of Rochester, to whom and to this church, archbishop Lanfranc immediately restored all those lands which he had recovered, formerly belonging to it.

 

Bishop Gundulf displaced the secular canons which he found here, and with the advice and assistance of archbishop Lanfranc, placed Benedictine monks in their room, the number of which, before his death, amounted to sixty. Besides which, the bishop continuing his unwearied zeal in promoting the interest of his church, recovered and purchased back again many other lands and manors, which had been formerly given to it by several kings, and other pious persons, and had been at different times wrested from it. He followed the example of archbishop Lanfranc, and separated his revenues from those of his monks; for before the bishop and his monks lived in common as one family. He rebuilt the church and enlarged the priory; and though he did not live to complete the great improvements he had undertaken, yet he certainly laid the foundation of the future prosperity of both. (fn. 2) The most material occurrences which happened to the church and priory, from the above time to the dissolution of the latter, will be found in the subsequent account of the several priors and bishops of this church.

 

From the conquest to the reign of Henry VIII. almost every king granted some liberties and privileges, as well to the bishop of Rochester as to the prior of the convent; each confirmed likewise those granted by his predecessors. The succeeding bishops and archbishops confirmed the possessions of the priory to the monks of it, as did many of the popes. The Registrum Roffense is full of these grants in almost every page and as the most material of them are mentioned under the respective places they relate to in the course of this history, the reader will, it is hoped, the more readily excuse the omission of them in this place.

 

A list of the Priors of Rochester.

Ordowinus was appointed the first prior, and was witness to the charter of foundation, dated Sept. 20, 1089. He afterwards resigned. (fn. 3)

 

Arnulph, originally a monk of Christ church, was constituted in his room, and continued here till he was elected prior of Canterbury, in 1096, from whence he was preferred to the abbot of Peterborough, and in 1115, to the see of Rochester. He was a good benefactor to this priory, and built the dormitory, chapter house, and refectory.

 

Ralph succeeded him; he had been a monk at Caen, and came over into England with Lanfranc, in 1107. On his being chosen abbot of Battle, in Sussex, he resigned this office. On the death of bishop Gundulf, the monks of Rochester desired him for their bishop, but in vain.

 

Ordowinus was again restored in 1107. He is said to have held this office under bishop Ernulph, therefore he was living in 1115.

 

Letard presided here under the same bishop.

 

Brian presided in 1145; and died on Decemb. 5, 1146.

 

Reginald, who in the year 1154, obtained from pope Adrian IV. a confirmation of the privliges of the church of Rochester. He is said to have died on April 29, in the obituary of St. Augustine's, Canterbury, but the year is not mentioned, nor that of the election of

 

Ernulf II. who was prior in the time of bishop Walter. The next I find is

 

William de Borstalle, who was preferred to the priorship from being cellarer to this monastery.

 

Silvester, who was his successor, from being cellarer was likewise made prior. In his time, anno 1177, the church and the offices, as well within as without the walls were burnt. He rebuilt the refectory and dormitory, and three windows in the chapter house, towards the east. His successor was

 

Richard, who in 1182, resigned this office on being chosen abbot of Burton, in Staffordshire.

 

Alfred succeeded him as prior, and quitted it on being made abbot of Abingdon by king Henry II. between the years 1185 and 1189. (fn. 4)

 

Osbert de Scapella, from being sacrist was chosen prior. He wrote several books, and made the window of St. Peter's altar, and did many other works; he was a great benefactor to the buildings of this church.

 

Ralph de Ros, who presided in 1199, was the next prior, and whilst he was sacrist built the brewhouse, and the prior's great and lesser chamber, the stone houses in the church yard, the hostiary, stable, and the barn in the vineyard, and caused the church to be covered and most of it leaded.

 

Helias seems to have succeeded him. He finished the covering of the church with lead, and built with stone a stable for himself and his successors. He also leaded that part of the cloisters next the dormitory, and made the laundry and door of the refectory.

 

William is said after him to have enjoyed this office in 1222.

 

Richard de Derente was elected prior of Rochester in 1225; he, among others, in the year 1227, signified to the archbishop the election of Henry de Sandford to the see of Rochester, and he is said to have presided in the year 1238, and to have been succeeded by

 

William de Hoo, sacrist of this church, who was chosen prior in 1239. He built the whole choir of this church, from the north and south wings, out of the oblations made at the shrine of St. William; and after having governed here for two years, because he would not consent to the sale of some lands belonging to his convent, he was much persecuted, and resigning this office, became a monk at Wooburn, and there died. In his time, in 1240, the altar in the infirmary chapel was dedicated to St. Mary; and on the nones of November that year the cathedral church itself being finished, was dedicated by the bishop, assisted by the bishops of Bangor and St. Andrew. (fn. 5)

 

Alexander de Glanville succeeded him, who dying suddenly of grief, in 1252, was succeeded by

 

John de Renham or Rensham. In his time the church and monastery were plundered, and many ornaments and charters taken away. He is said by some to have resigned in Dec. 1283; but in reality he was then deposed by John, archbishop of Canterbury, visiting this church as metropolitan.

 

Thomas de Woldham, alias Suthflete, was elected bishop of Rochesler, and refused it; but being elected a second time, was consecrated in the parish of Chartham, in Kent, the 6th of January, 1291. (fn. 6)

 

Simon de Clyve, sacrist of this church, who growing infirm, resigned this office of prior in 1622, and was the same year succeeded by

 

John de Renham or Rensham who, was again chosen prior, in 1292. He died in 1294, and

 

Thomas de Shuldeford succeeded him, who being infirm, resigned in 1301, and was succeeded by

 

John de Greenstreet in February the same year, on whose resignation, in 1314.

 

Hamo de Hethe was elected to this office that year, as he was to the see of Rochester in 1317, though he was not consecrated till two years afterwards; during the time he governed this church as prior and bishop he was a great benefactor to it.

 

John de Westerham succeeded him, in 1320, and died in 1321, and was succeeded by

 

John de Speldhurst, cellarer of this convent, who was chosen by the monks, and confirmed by the bishop; he resigned in 1333. His successor was

 

John de Shepey, S. T. P. In 1336, he built the new refectory, and received towards the expence of it one hundred marcs. In his time also, in 1344, the shrines of St. Michael, St. Paulinus, and St. Ythamar, were now made with marble and alabaster, which cost two hundred marcs; and the year before he caused the tower to be raised higher with wood and stone, and covered it with lead, and placed four new bells there, calling them Dunstan, Paulin, Ythamar, and Lanfranc. On December 27, 1352, he was elected bishop of Rochester by papal bull. (fn. 7)

 

Robert de Suthflete, warden of Filchestowe cell succeeded on his predecessor's preferment to the bishop. ric in 1352, he died in 1361.

 

John de Hertlepe or Hertley, warden of the same cell, was chosen to succeed him that year; he resigned in 1380, and was succeeded by

 

John de Shepey, S. T. P. the subprior, who was elected the same year; he governed the priory thirtynine years, and died in 1419.

 

William de Tunbrigg was the next prior, who having been elected by the monks, was confirmed by the archbishop of Canterbury (the see of Rochester being vacant) the same year; he presided in 1444, and was soon succeeded by John Clyfe, in 1447. After him,

 

John Cardone was prior, in 1448.

 

William Wode was prior in the reign of king Edward IV. and he was succeeded by

 

Thomas Bourne, who was prior in 1480, to whom

 

William Bishop probably succeeded; he occurs prior in 1496, and seems to have been succeeded by

 

William Frysell, who was elected to this office in 1509. His successor in it was probably

 

Laurence. Mereworth, who occurs prior in 1533 and 1534, when he, with eighteen monks, subscribed to the king's supremacy.

 

Walter Boxley was the next, and last prior of this monastery; for king Henry VIII. in the 31st year of his reign, granted a commission to the archbishop of Canterbury, George lord Cobham, and others, to receive the surrendry of this priory; and accordingly, the above mentioned prior and convent, by their instrument, under their common seal, dated April 8, that year (1540) with their unanimous assent and consent, deliberately, and of their own certain knowledge and mere motion, from certain just and reasonable causes, especially moving their minds and consciences, of their own free good will, gave and granted all that their monastery, and the scite thereof, with all their churches, yard, debts, and moveable goods, together with all their manors, demesnes, messuages, &c. to king Henry. VIII. with a general warrantry against all persons whatsoever. This deed was executed in the presence of a master in chancery, and was afterwards inrolled in the court of augmentation.

 

The prior above mentioned, after the dissolution of this monastery, again took on him his original family and lay name of Phillips; for when any person took upon him the monastic habit, he immediately assumed the name of the place of his dwelling or birth, that by having so done, he might be divested and alienated from all former family connections and relationship, and consider himself entirely as the son of the church, and as having no other relations than those who were his brethren in the monastery.

 

The priory of Rochester was valued at 486l. 11s. 5d. yearly income; (fn. 8) the whole of which came into the king's hands, as above mentioned; who, though he was empowered by parliament to erect new sees, and ecclesiastical corporate bodies out of the estates belonging to these suppressed monasteries, yet more than two years passed before there was any new establishment founded by him here.

 

AFTER the dissolution of the priory of Rochester, king Henry VIII. by his charter under his privy seal, dated June 18, in his 33d year, founded within the precincts of the late monastery here, to the glory and honour of Christ and the Blessed Virgin Mary, a CATHEDRAL CHURCH of one dean and six prebendaries, who were to be priests, together with other ministers necessary for the performing of divine service, in future to be called, The Cathedral church of Christ and the Blessed Virgin Mary of Rochester, and to be the episcopal seat of the bishop of Rochestet and his successors; and he granted the same episcopal seat within the precincts of the late monastery, to him and his successors for ever; and he appointed Walter Philippes, late prior there, the first dean of this church, and Hugh Aprice, John Wildbore, Robert Johnson, John Symkins, Robert Salisbury, and Richard Engest, the six prebendaries of it; and he incorporated them by the name of the dean and chapter of it, and granted that they should have perpetual succession, and be the chapter of the bishopric of Rochester, to plead and be impleaded by that name, and have a common seal; and he granted to the dean and chapter and their successors, the scite and precincts of the late monastery, the church there, and all things whatsoever within it, excepting and reserving to the king the particular buildings and parts of it therein mentioned; which premises, or at least the greatest part of them, seem to have been afterwards granted to the dean and chapter; and also excepting always to the bishop of Rochester and his successors, the great messuage, called the Bishop's palace, with all other his lands and tenements, in right of his bishopric, to hold the said scite, precincts, church, and appurtenances, to the dean and chapter and their successors for ever in pure and perpetual alms; and he granted them full power of making and admitting the inferior officers of the church, and afterwards of correcting and displacing them as they thought fit; saving to the king the full power of nominating the dean and six prebendaries, and also six almsmen, by his letters patent, as often as they should become vacant; and lastly, he granted, that they should have these his letters patent made and sealed in the accustomed manner, under his great seal. These letters patent were sealed with the great seal, June 20th following.

 

The dotation charter, under the king's privy seal, is dated the same day; by which he granted to the dean and chapter, and their successors, sundry premises, manors, lands, tenements, rents, advowsons and appropriations, part of the possessions of the late priory of Rochester, of the late priory of Ledys, of the hospital of Stroud and of the priory of Boxley, in the counties of Kent, Buckingham, Surry, and in the city of London, to hold in pure and perpetual alms, and he granted them, and each of them to be exempt and discharged from all payments of first fruits and tenths, reserving to him and his successors, in lieu thereof, the yearly sum of one hundred and fifteen pounds, (which rent has been since increased to 124l 6s. for reasons as has been already mentioned under Southfleet and Shorne in the former volumes of this history) and lastly, that they should have these his letters patent made and sealed with his great seal, &c. On the 4th of July following, the king granted a commission to George, lord Cobham, and others, reciting, that whereas he had lately founded and erected the said cathedral church in the scite and place of the late priory at Rochester, and in the same one dean, six prebendaries, six minor canons, one deacon and subdeacon, six lay clerks, one master of the choristers, eight choristers, one teacher of the boys in grammar, to consist of twenty scholars, two subsacrists, and six poor men, he gave power and authority to them, or any two of them, to repair to the scite of the late priory, and there, according as they thought fit, to allot the whole of it, and to assign to the dean and canons separate and fit stalls in the choir, and separate places in the chapter there, and to allot to the dean the new lodging, containing two parlours, a kitchen, four bedchambers, the gallery, the study over the gate, with all other buildings leading to the house of John Symkins, one of the residentiaries, together with the garden adjoining, on the north side of the king's lodging. The hay, barn in the woodyard of the dean under the vestry, a stable for the dean adjoining the gate of the tower, and the pidgeon-house on the wall adjoining the ponds; and also to the prebendaries and minor canons and other ministers, and persons above-mentioned, and to each of them, according to their degree, convenient houses, and places about the church to be divided and assigned to each of them, as far as the buildings and ground of the scite would allow, so that the said dean and canons might have separate houses for their convenient habitation, and that the rest of the ministers and persons, that is, minor canons, deacon and subdeacon, scholars, choiristers, and upper and under master, should have smaller houses, in which they and their families should inhabit, and further, that they should put the dean, canons and other ministers in possession of the houses and premises so assigned as asoresaid, provided always, that the said minor canons, and other ministers (except the dean and prebendaries) should eat at one common table, according to the statutes to be prescribed to them, and that they should certify under their seals to the chancellor and court of augmentation what they had done in it.

 

About three years afterwards, a body of statutes for the government of this church was delivered to it by three commissioners appointed by the king for that purpose, but like many others, they were neither under the great seal nor indented, so that their validity continued in dispute till the reign of queen Anne, in the sixth year of whose reign, an act passed to make them good and valid in law, so far as they were not inconsistent with the constitution of the church, or the laws of the land.

 

In these statutes, besides the members already mentioned, there is named a porter, who was likewise to be a barber, a butler, a cook and an under-cook; all the members still subsist in this church, except the deacon and subdeacon, the butler, cook and under-cook; the two first have been disused ever since the reformation, or at least very soon afterwards, and the other three are not necessary, as there is not. any common table kept, nor indeed does there appear to have been one kept as directed by the statutes, for the several members of this church, excepting the dean and prebendaries, and the six almsmen. There were also by the statutes yearly exhibitions of five pounds to be paid to four scholars, two at each university. By the statutes they were to be more than fifteen, and under twenty years of age, to be chosen from this school in preference, and if none such were here, then from any other, so that there were neither fellow or scholar in either university; the pension of five pounds to continue till they commenced bachelor, and that within the space of four years; after which they were to enjoy the same for three years; when commencing master of arts they were to be allowed six pounds per annum, and after that 6l. 13s. 4d. The college to be at the option of the dean, or vice-dean, and chapter, who nominate the scholars, and forty pounds was directed to be laid out yearly in charity, and the repairing of highways and bridges.

 

By the charter of foundation, king Henry VIII. reserved to himself and his successors the right of nominating and appointing, by his letters patent, the dean and prebendaries, and by the statutes the dean must be a doctor of divinity, a batchelor, or doctor of law, and each of the prebendaries the same, or master of arts, or batchelor of laws, and to be appointed by the king's letters patent under his great seal, and presented to the bishop. The dean continues to be nominated by the king, four of the prebends are in the gift of the lordkeeper of the great seal, one is annexed by letters patent, and confirmed by act of parliament, anno 12 queen Anne, to the provostship of Oriel college, in Oxford, and confirmed by parliament the same year, and another was by letters patent, anno 13 king Charles I. annexed to the archdeaconry of Rochester. The crown likewise nominates the six poor bedesmen, who are admitted by warrant under the sign manual; these are in general old and maimed sailors, who are pensioners of the chest at Chatham.

 

Walter Phillips, the last prior, on the surrendry of this monastery into the king's hands, was, by the foundation charter of the dean and chapter, dated June 18, anno 33 Henry VIII. appointed the first dean. He died in 1570. (fn. 9)

 

Edmund Freake, S. T. P. was installed in 1570, and was consecrated bishop of Rochester in 1571.

 

Thomas Willoughby, S. T. P. and prebendary of Canterbury, in 1574, he died in 1585.

 

John Coldwell, M. D. of St. John's college, Cambridge, in 1585, and was consecrated bishop of Salisbury in 1591.

 

Thomas Blague, S. T. P. master of Clare-hall, and rector of Bangor, in 1591, and died in 1611.

 

Richard Milbourne, A. M. rector of Cheam, in Surry, and vicar of Sevenoke, in 1611, and was consecrated bishop of St. David's in 1615. (fn. 10)

 

Robert Scott, S. T. P. and master of Clare-hall, in 1615. He died in 1620.

 

Godfrey Goodman, a native of Essex, and fellow of Trinity college, then master of Clare-hall, Cambridge, afterwards prebendary of Westminster, rector of Kemmerton, in Gloucestershire, and West Isley, in Berkshire, and S. T. P. in 1620, and was consecrated bishop of Gloucester in 1624.

 

Walter Balcanquall, a native of Scotland, and S. T. P. in 1624. He was first fellow of Pembroke-hall, Cambridge, then master of the Savoy. (fn. 11) He resigned this deanry for that of Durham in 1638. (fn. 12)

 

Henry King, S. T. P. of Christ-church, Oxford, archdeacon of Colchester, residentiary of St. Paul's, and canon of Christ-church, (fn. 13) in 1638, and was consecrated bishop of Chichester in 1641.

 

Thomas Turner, S. T. P. canon residentiary of St. Paul's, London, rector of St. Olave's, Southwark, and of Fetcham, in Surry, in 1641, and was made dean of Canterbury in 1643.

 

Benjamin Laney, S. T. P. master of Pembroke-hall, vicar of Soham, in Cambridgeshire, rector of Buriton, in Hampshire, and prebendary of Westminster and Winchester, in 1660, and was consecrated bishop of Peterborough, at the latter end of that year. (fn. 14)

 

Nathaniel Hardy S. T. P. rector of St. Dionis Backchurch, archdeacon of Lewes, and rector of Henley upon Thames, in 1660. He died at Croydon in 1670, and was buried in the church of St. Martin's in the Fields, of which church he was vicar, having been by his will a good benefactor to the members of this cathedral, and their successors, as well as to the parishes of this city.

 

Peter Mew, S. T. P. succeeded in 1670. He had been canon of Windsor, archdeacon of Berks, and pre sident of St. John's college, Oxford. He was consecrated bishop of Bath and Wells at the end of the year 1672. (fn. 15)

 

Thomas Lamplugh, S. T. P. in 1672. He was first fellow of queen's college, Oxford, then principal of Alban-hall, and vicar of St. Martin's in the Fields. He was consecrated bishop of Exeter in 1676. (fn. 16)

 

John Castilion, S. T. P. prebendary of Canterbury, and vicar of Minster, in Thanet, in 1676. He died in 1688, and was buried in Canterbury cathedral.

 

On the death of Dr. Castilion, Simon Lowth, A. M. was nominated that year by king James II. to succeed him; but not being qualified as to his degree according to the statutes, his admittance and installation was refused, and the revolution quickly after following, he was set aside, and Dr. Ullock was nominated in his itead.

 

Henry Ullock, S. T. P. succeeded in 1689, at that time prebendary of this church, and rector of Leyborne. He died in 1706, and was buried there.

 

Samuel Pratt, S. T. P. clerk of the closet, succeeded in 1706. (fn. 17) He was canon of Windsor, vicar of Twickenham, and chaplain of the Savoy chapel. He died in 1723.

 

Nicholas Claggett, S. T. P. rector of Brington, in Northamptonshire, and of Overton sinecure, in Hampshire, and archdeacon of Buckingham in 1724. He was promoted to the bishopric of St. David's in 1731.

 

Thomas Herring, S. T. P. was first of Jesus college, Cambridge, and afterwards fellow of Bennet college. After a variety of parochial preferments he was advanced to this deanry in 1731, which he held in commendam from 1737, when he was promoted to the bi shopric of Bangor till his translation to the archbishopric of York in 1743. (fn. 18)

 

William Bernard, S. T. P. prebendary of Westminster, (fn. 19) succeeded in 1743, but next year was promoted to the see of Raphoe, in Ireland. (fn. 20)

 

John Newcome, S. T. P. lady Margaret's lecturer of divinity, and master of St. John's college, Cambridge, in 1744. He had supplied the divinity chair at Cambridge with great reputation, during the latter part of Dr. Bentley's life, then regius professor, who for several years before his death had retired from all public business. He died in 1765.

 

William Markham, LL. D. and prebendary of Durham, in 1765. He was a great benefactor to the deanry-house, the two wings of which were erected by him, but were not finished before his quitting this preferment for the deanry of Christ-church, Oxford, which he did in 1767. (fn. 21)

 

Benjamin Newcombe, S. T. P. and rector of St. Mildred's, in the Poultry, in 1767. He was afterwards vicar of Lamberhurst, and died at Rochester in 1775.

 

Thomas Thurlow, D. D. and master of the Temple, in 1775, was in 1779 made bishop of Lincoln. (fn. 22)

 

Richard Cust, S. T. P. canon of Christ-church, in Oxford, which he resigned on this promotion. He was a younger brother of the late Sir John Cust, bart. of Lincolnshire, speaker of the house of commons, and uncle to lord Brownlow. He resigned this deanry in 1781, on being made dean of Lincoln, and residentiary of that cathedral.

 

Thomas Dampier, son of Thomas Dampier, dean of Durham, was educated at Eton, and was afterwards fellow of King's college, in Cambridge, vicar of Boxley, prebendary of Durham, and master of Sherborne hospital. In 1780 he was created by royal mandate S. T. P. and in March 1782, succeeded to this deanry, with which he holds, excepting the fellowship, the several preferments before-mentioned.

 

THE CATHEDRAL CHURCH OF ROCHESTER is situated at a small distance from the south side of the middle of the High-street, within the antient gate of the priory.

 

This church was rebuilt by bishop Gundulph in the year 1080, and some part of this building still remains. The whole bears venerable marks of its antiquity, but time has so far impaired the strength of the materials with which it is built, that in all likelihood the care and attention of the present chapter towards the support of it will not be sufficient to prevent the fall of great part of it at no great distance of time.

 

The cathedral consists of a body and two isles, the length of it from the west door to the steps of the choir is fifty yards; at the entrance of the choir is the lower or great cross isle, the length of which is one hundred and twenty-two feet; from the steps of the choir to the east end of the church is fifty-two yards; at the upper end of the choir is another cross isle of the length of ninety feet. In the middle of the western cross isle, at the entrance of the choir, stands the steeple, which is a spire covered with lead, being one hundred and fifty-six feet in height, in which hang six bells. Between the two cross isles, on the north side without the church, stands an old ruined tower, no higher than the roof of the church. This is generally allowed to have been erected by bishop Gundulph, and there is a tradition of its having been called the bell tower, and of its having had five bells hanging in it; yet the better conjecture is, that it was first intended as a place of strength and security, either as a treasury or a repository for records. The walls of it are six feet thick, and the area on the inside twenty-four feet square. On the opposite side, at the west end of the south isle, is a chapel of a later date than the isle, wherein the bishop's consistory court is held, and where early prayers were used to be read till within these few years. The roof of the nave or body of the church, from the west end to the first cross isle, is flat at the top like a parish church, as it is likewise under the great steeple; but all the other parts, viz. the four cross isles, the choir, and those on each side of it, except the lower south isle, which was never finished, are handsomely vaulted with stone groins.

 

The choir is upwards of five hundred and seventy years old, being first used at the consecration of Henry de Sandford in 1227. It is ornamented, as well as other parts of the church, with small pillars of Petworth marble, which however, as well as many of those in a neighbouring cathedral, have been injudiciously covered with whitewash, and several of them with thick coats of plaister. The choir was repaired, as to new wainscot, stalls, pews, &c. at a large expence, in 1743, and very handsomely new paved; at which time the bishop's throne was rebuilt at the charge of bishop Wilcocks.

 

The organ is over the entrance into the choir. The late one was erected early in the last century, and was but a very indifferent instrument. In the room of which a new one, built by Green, was erected in in 1791, which is esteemed an exceeding good instrument.

 

At the north end of the upper cross isle, near the pulpit, is a chapel, called St. Williams's chapel, a saint whose repute brought such considerable profit to this priory, as to raise it from a state of poverty to affluence and riches. A large stone chest, much defaced, is all that remains of his shrine.

 

At the south-east corner of the opposite cross isle is an arched door-way, richly carved and ornamented with a variety of figures, which formerly led to the chapter-house of the priory, in the room of which there is erected a small mean room, which is made use of as a chapter-house and library; for the increase of this library, the same as was intended at Canterbury; every new dean and prebendary gives a certain sum of money at their admission towards the increase of books in it, instead of making an entertainment, as was formerly the custom. In this library is that well known and curious MSS. called the Textus Roffensis, compiled chiefly by bishop Ernulfus in the 12th century, which was published by Thomas Hearne, from a copy in the Surrenden library. During the troubles in the last century this MSS. was conveyed into private hands, nor could the dean and chapter after the restoration, for two years, discover where it was; and at last they were obliged to solicit the court of chancery for a decree to recover it again. Since which they have been once more in great danger of being deprived of it; for Dr. Harris, having borrowed it for the use of his intended history of this county, sent it up to London by water, and the vessel being by the badness of the weather overset, this MSS. lay for some hours under water before it was discovered, which has somewhat damaged it.

 

There is also another antient MSS. here, entitled Custumale Roffense, thought by some to be more antient than the other. Great part of this MSS. has been published by Mr. Thorpe in a volume under that title.

 

Near the west end, in the same isle, is a square chapel, called St. Edmund's chapel; hence you descend into the undercroft, which is very spacious and vaulted with stone. There seems to have been part of it well ornamented with paintings of figures and history, but the whole is so obliterated, that nothing can be made out what it was intended for.

 

The body of this church, the greatest part of which is the same as was erected by bishop Gundulph, is built with circular arches on large massy pillars, with plain capitals; the smaller arches above them being decorated with zigzag ornaments. The roof of the nave seems to have been raised since, and all the windows made new and enlarged at different times, particularly the large one in the west front; though the roof is now flat, by the feet of the groins still remaining, it appears as if this part of the church had been, or at least was intended to be vaulted. The breadth of it, with the side isles, is twenty-two yards. The west front extends eighty-one feet in breadth; the arch of the great door is certainly the same which bishop Gundulph built, and is a most curious piece of workmanship; every stone has been engraved with some device, and it must have been very magnificent in its original state. It is supported the depth of the wall, on each side the door, by several small columns, two of which are carved into statues representing Gundulph's royal patrons, Henry I. and his queen Matilda. The capitals of these columns, as well as the whole arch, are cut into the figures of various animals and flowers The key-stone of the arch seems to have been designed to represent our Saviour in a niche with an angel on each side, but the head is broken off; under this figure are twelve others, representing the apostles, few of which are entire.

 

In this front were four towers, one on each side the great door, and the others at the two extremes; three of these terminated in a turret, and the other in an octangular tower, above the roof. That tower at the north corner being in danger of falling, was taken down a few years ago, in order to be rebuilt. Dean Newcombe left one hundred pounds towards the finishing of it. Against the lower part of this tower was the figure of bishop Gundulph, with his crozier in his hand; on the rebuilding of which it was replaced, but the tower remains unfinished, at not half the height it was before, to the great disfigurement of the front of this church. Since which the tower at the opposite, or south-west corner, being ruinous, has likewise been taken down even with the roof of the church.

 

The royal grammar school of this foundation, besides the exhibitions before-mentioned, has had a later benefactor in Robert Gunsley, clerk, rector of Titsey, in Surry, who by his will in 1618, gave to the master and fellows of University college, Oxford, sixty pounds per annum, for the maintenance of four scholars to be chosen by them from the free school of Maidstone, and from this grammar school, such as are natives of the county of Kent only, of whom those of his name and kindred to have the preference, who are to be allowed chambers, and fifteen pounds per annum.

 

To conclude the account of this priory and cathedral, it should be observed that the precincts of it, after the dissolution, seem to have been a scene of devastation and confusion: the buildings were huge, irregular and ruinous, and little calculated to be turned into separate dwellings for small private families. Even a century afterwards, in the great rebellion in 1647, they were reported to be in a ruinous and woeful condition; at which time the church itself does not seem to have been much better; for archbishop Laud, in his return of the state of this diocese to Charles I. in 1633, says, that the cathedral suffered much for want of glass in the church windows, that the church-yard lay very indecently, and that the gates were down; about nine years afterwards this church suffered much from the fury of the rebel soldiers under colonel Sandys, who having plundered it, and broken to pieces what they could, made use of it as a tipling house, (fn. 23) and the body of the church was used as a carpenter's shop and yard, several sawpits being dug, and frames for houses made by the city joiners in it.

 

After the restoration dean Hardy took great pains to repair the whole of it, which was effected by means of the benefactions of the gentry of the county, and 7000l. added by the dean and chapter; notwithstanding which, time has so corroded and weakened every part of this building, that its future existence for any length of time has been much feared, but this church has lately had every endeavour used, and great repairs have been made which it is hoped will secure it from the fatal ruin which has threatened it, the inside has been beautified, and being kept exceeding clean, it makes at this time a very pleasing appearance.

 

In this cathedral, among other monuments, inscriptions, &c. are the following:— In the choir, within the altar rails on the south wall, under three small arches, are pictures of three bishops with their mitres and crosiers, now almost defaced, on the outside these arms, first, the see of Rochester; second, the priory of Canterbury; third, a cross quartier pierced azure; within the rails, under the north and south windows, are several stone coffins and other remains of bishops monuments, but no inscriptions or arms; on the north side the choir a large altar monument for bishop Lowe, on the south side of it, these arms on a bend, three wolves

Sacred mysteries are the areas of supernatural phenomena associated with a divinity or a religious ideology. Sacred mysteries may be either:

 

Religious beliefs, rituals or practices which are kept secret from non-believers, or lower levels of believers, who have not had an initiation into the higher levels of belief (the concealed knowledge may be called esoteric).

Beliefs of the religion which are public knowledge but cannot be easily explained by normal rational or scientific means.

Although the term "mystery" is not often used in anthropology, access by initiation or rite of passage to otherwise secret beliefs is an extremely common feature of indigenous religions all over the world.

 

A mystagogue or hierophant is a holder and teacher of secret knowledge in the former sense above. Whereas, mysticism may be defined as an area of philosophical or religious thought which focuses on mysteries in the latter sense above.

 

en.wikipedia.org/wiki/Sacred_mysteries

 

A. E. Waite wrote that the Hierophant:

 

...symbolizes also all things that are righteous and sacred on the manifest side. As such, he is the channel of grace belonging to the world of institution as distinct from that of Nature, and he is the leader of salvation for the human race at large. He is the order and the head of the recognized hierarchy, which is the reflection of another and greater hierarchic order; but it may so happen that the pontiff forgets the significance of his symbolic state and acts as if he contained within his proper measures all that his sign signifies or his symbol seeks to shew [sp] forth. He is not, as it has been thought, philosophy—except on the theological side; he is not inspiration; and his is not religion, although he is a mode of its expression.[3]

 

en.wikipedia.org/wiki/Hierophant#Rider_Waite_tarot

 

A mystagogue (from Greek: μυσταγωγός, mystagogos, "person who initiates into mysteries") is a person who initiates others into mystic beliefs, and an educator or person who has knowledge of the sacred mysteries of a belief system. Another word for mystagogue is hierophant.

  

Contents

1Origins

2Typologies

3See also

4References

Origins

In ancient mystery religions, a mystagogue would be responsible for leading an initiate into the secret teachings and rituals of a cultus. The initiate would often be blindfolded, and the mystagogue would literally "guide" him into the sacred space.

 

In the early Christian church, this same concept was used to describe role of the bishop, who was responsible for seeing to it that the catechumens were properly prepared for baptism. Mystagogical homilies, or homilies that dealt with the Church's sacraments, were given to those in the last stages of preparation for full Church membership. Sometimes these mystagogical instructions were not given until after the catechumen had been baptized. The most famous of these mystagogical works are the "Mystagogical Homilies" of St. Cyril of Jerusalem, and the work, "On the Mysteries" by St. Ambrose of Milan.

 

Typologies

In various organizations, it is the role of the mystagogue to "mystify" pledges. The term is sometimes used to refer to a person who guides people through religious sites, such as churches, and explains the various artifacts. This branch of theology is at times called mystagogy.

 

In the United States versions of mystagogical legends predate European contact. Early Native American tribes around the Great Lakes region, taught that the mystagogue was a spiritual leader, and upon death would transform into a beast with many heads. The mystagogue would reappear in his beastly form and feed on those who strayed from the tribe if it was not in keeping with their religious customs.[1]

 

The historical tradition of the mystagogue has carried on today in one way through the fraternity system in American universities, that have historically held a position for a mystagogue at either the chapter or the national level.[2] The mystagogue is a person of great respect, and his knowledge concerning both the physical and spiritual matters of the organization is not questioned. In a way similar to that of some Native American traditions, the mystagogue in the fraternity system has the power to shut down parts of the fraternity which are not in keeping with customs or tradition.

 

Max Weber, considered to be one of the founders of the modern study of sociology, described the mystagogue as part magician and part prophet, and as one who dispensed "magical actions that contain the boons of salvation."[3]

 

According to Roy Wallis: "The primary criterion that Weber had in mind in distinguishing the prophet from the mystagogue was that the latter offers a largely magical means of salvation rather than proclaiming a radical religious ethic or an example to be followed."[4]

 

en.wikipedia.org/wiki/Mystagogue

 

Phaethon (/ˈfeɪ.əθən/; Ancient Greek: Φαέθων, romanized: Phaéthōn, pronounced [pʰa.é.tʰɔːn]), also spelled as Phaëthon, was the son of the Oceanid Clymene and the sun god Helios in Greek mythology. His name was also used by the Ancient Greeks as an alternative name for the planet Jupiter,[1] the motions and cycles of which were personified in poetry and myth.

  

Contents

1Mythology

1.1Plato's Timaeus

1.2Ovid's version

1.3Clement of Alexandria

1.4Suetonius

1.5Other ancient writers

2Post-classical works

3Shared name

4See also

5Notes

6References

7External links

Mythology

Phaethon was said to be the son of the Oceanid Clymene and the sun god Helios.[2][3] Alternatively, less common genealogies make him a son of Clymenus by Oceanid Merope,[4] of Helios and Rhodos (thus a full brother of the Heliadae)[5] or of Helios and Prote.[6]

 

Phaethon, challenged by Epaphus and his playmates, sought assurance from his mother that his father was the sun god Helios. She gave him the requested assurance and told him to turn to his father for confirmation. He asked his father for some proof that would demonstrate his relationship with the sun. When the god promised to grant him whatever he wanted, he insisted on being allowed to drive the sun chariot for a day.[7][8] According to some accounts Helios tried to dissuade Phaethon, telling him that even Zeus was not strong enough to steer these horses, but reluctantly kept his promise.[9] Placed in charge of the chariot, Phaethon was unable to control the horses. In some versions, the Earth first froze when the horses climbed too high, but when the chariot then scorched the Earth by swinging too near, Zeus decided to prevent disaster by striking it down with a thunderbolt.[10] Phaethon fell to earth and was killed in the process.[11]

 

Phaethon was the good friend or lover of Cycnus of Liguria, who profoundly mourned his death and was turned into a swan.[12] Phaethon's seven sisters, the Heliades, also mourned his loss, keeping vigil where Phaethon fell to Earth until the gods turned the sisters into poplar trees, and their tears into amber.[13]

 

Plato's Timaeus

In Plato's Timaeus, Critias tells the story of Atlantis as recounted to Solon by an Egyptian priest, who prefaced the story by saying:

 

"There have been, and will be again, many destructions of mankind arising out of many causes; the greatest have been brought about by the agencies of fire and water, and other lesser ones by innumerable other causes. There is a story that even you [Greeks] have preserved, that once upon a time, Phaethon, the son of Helios, having yoked the steeds in his father's chariot, because he was not able to drive them in the path of his father, burnt up all that was upon the earth, and was himself destroyed by a thunderbolt. Now, this has the form of a myth, but really signifies a declination of the bodies moving in the heavens around the earth, and a great conflagration of things upon the earth, which recurs after long intervals."[14]

  

The Fall of Phaëthon on a Roman sarcophagus (Hermitage Museum)

 

Ovid's version

In the version of the myth told by Ovid in the Metamorphoses, Phaethon ascends into heaven, the home of his suspected father. His mother Clymene had boasted that his father was the Sun-God or Phoebus. Phaethon went to his father who swore by the river Styx to give Phaethon anything he would ask for in order to prove his divine sonship. Phaethon wanted to drive the chariot of the sun for a day. Phoebus tried to talk him out of it by telling him that not even Jupiter (the king of the gods) would dare to drive it, as the chariot was fiery hot and the horses breathed out flames. He said:

 

"The first part of the track is steep, and one that my fresh horses at dawn can hardly climb. In mid-heaven it is highest, where to look down on earth and sea often alarms even me and makes my heart tremble with awesome fear. The last part of the track is downwards and needs sure control. Then even Tethys herself, who receives me in her submissive waves, is accustomed to fear that I might dive headlong. Moreover, the rushing sky is constantly turning, and drags along the remote stars, and whirls them in rapid orbits. I move the opposite way, and its momentum does not overcome me as it does all other things, and I ride contrary to its swift rotation. Suppose you are given the chariot. What will you do? Will you be able to counter the turning poles so that the swiftness of the skies does not carry you away? Perhaps you conceive in imagination that there are groves there and cities of the gods and temples with rich gifts. The way runs through the ambush, and apparitions of wild beasts! Even if you keep your course, and do not steer awry, you must still avoid the horns of Taurus the Bull, Sagittarius the Haemonian Archer, raging Leo and Lion's jaw, Scorpio's cruel pincers sweeping out to encircle you from one side, and Cancer's crab-claws reaching out from the other. You will not easily rule those proud horses, breathing out through mouth and nostrils the fires burning in their chests. They scarcely tolerate my control when their fierce spirits are hot, and their necks resist the reins. Beware, my boy, that I am not the source of a gift fatal to you, while something can still be done to set right your request!"[15]

  

The fall of Phaethon by Adolphe Pierre Sunaert

Phaethon was adamant. When the day came, the fierce horses that drew the chariot felt that it was empty because of the lack of the sun-god's weight and went out of control. Terrified, Phaethon dropped the reins. The horses veered from their course, scorching the earth, burning the vegetation, bringing the blood of the Ethiopians to the surface of their skin and so turning it black, changing much of Africa into a desert, drying up rivers and lakes and shrinking the sea. Earth cried out to Jupiter who was forced to intervene by striking Phaethon with a lightning bolt. Like a falling star, Phaethon plunged blazing into the river Eridanos.

 

The epitaph on his tomb was:

 

Here Phaethon lies who in the sun-god's chariot fared. And though greatly he failed, more greatly he dared.[16]

Phoebus, stricken with grief at his son's death, at first refused to resume his work of driving his chariot, but at the appeal of the other gods, including Jupiter, returned to his task.

 

Clement of Alexandria

According to Clement of Alexandria in his Stromata, "...in the time of Crotopus occurred the burning of Phaethon, and the deluges of Deucalion.[17]

 

Suetonius

In The Twelve Caesars, Suetonius attributes to the emperor Tiberius the following repeated remark about the future emperor Gaius Caligula: "That to allow Gaius to live would prove the ruin of himself and of all men, and that he was raising a viper for the Roman people and a Phaethon for the world".[18]

 

Other ancient writers

 

Phaethon, by Gustave Moreau

Fragments of Euripides' tragedy on this subject suggest that, in his account, Phaethon survives. In reconstructing the lost play and discussing the fragments, James Diggle has discussed the treatment of the Phaethon myth (Diggle 2004).

 

In the True History by the satirical Greek writer Lucian, Phaëthon is the king of the sun and is at war with the moon.

 

Post-classical works

Dante refers to the episode in the Inferno, in "Purgatorio" Canto IV and Paradiso Canto XVII of his Divine Comedy.

William Shakespeare uses the story of Phaethon in four places, most famously as an allegory in his play Richard II. He also makes Juliet wish "Phaëthon would whip [Apollo's horses] to the west" as she waits for Romeo in Romeo and Juliet 3.2.3.[19] It also appears briefly in The Two Gentlemen of Verona 3.1.154, and twice in Henry VI, Part 3 (1.4.33 and 2.6.12)[20]

John Marston includes reference to Phaeton in The Malcontent whereby Mendoza's monologue describes the '...sparkling glances (of women), ardent as those flames that singed the world by heedless Phaeton!' - Act 1, Scene 5

Jean-Baptiste Lully wrote a musical tragedy, Phaëton, in which he referred indirectly to the fate of Nicolas Fouquet, whose ambitions to imitate Louis XIV—The Sun King—brought about his downfall. This opera is also used in the second version of Paul Hindemith’s opera Cardillac (1952).

Camille Saint-Saëns wrote a symphonic poem entitled Phaéton in 1873.

Niccolò Jommelli wrote an opera Fetonte to an Italian-language libretto by Mattia Verazi using various sources, principally Ovid, for the myth of Phaeton. It was first performed at the Ducal Theatre, Ludwigsburg in February, 1768, where Duke Karl-Eugen of Württemberg maintained an opera troupe.

Wilhelm Waiblinger’s epistolary novel Phaëthon amalgamates the Phaethon myth with Goethe’s Werther as well as Hölderlin’s Hyperion.

Johann Wolfgang Goethe published a poetic reconstruction of Euripides’ fragmented tragedy in Kunst und Altertum (1823), which served as a basis for various full-scale dramatic adaptations such as Marie Wernicke’s Phaethons Sturz (1893), Karl Wilhelm Geißler’s Phaëthon (1889) and Arnold Beer’s Phaeton (1875).

Gerhart Hauptmann’s long poem Helios und Phaethon (1936) omits the cosmic disaster in order to focus on the relationship between godly father and mortal son.

In Otakar Theer's symbolist tragedy Faëthón (1916), the hero epitomizes man's revolt against the world order ("the gods") and against human destiny. The tragedy was adapted in 1962 into a celebrated eponymous radio play by Miloslav Jareš (director) and Jaromír Ptáček (dramaturge).[21]

Paul Goodman’s early Phaëthon, Myth (1934) juxtaposes the Phaethon myth with a grotesque version of a Christological narrative.

Benjamin Britten’s Six Metamorphoses after Ovid for oboe, first performed at the Aldeburgh Festival on 14 June 1951, include the short piece Phaeton, which as a solo piece seems to focus on the individual lost in space rather than the furious effects emphasised by earlier instrumental renditions of the myth.

In Ayn Rand's 1957 novel Atlas Shrugged, an in-universe opera is composed by the character of Richard Halley where Phaeton succeeds in his attempt to control the chariot of the sun, as an allegory for the power of mankind and individualism.

Donald Cotton wrote a comedy radio play 'The Tragedy of Phaethon' broadcast on BBC Network 3 on 10 February 1965.[22]

Angus Wilson’s novel Setting the World on Fire (1980) opens with the description of a Phaethon painting which proves pivotal to the protagonist’s emerging self-conception, leading up to his production of Lully’s Phaëton.

John C. Wright's The Golden Oecumene Trilogy (2002) features a protagonist named Phaethon, whose father's name is Helion. Mythical references abound.[23]

In 2002, Volkswagen introduced the VW Phaeton.

In 2012, former Disco Inferno frontman Ian Crause adapted the story of Phaethon as The Song of Phaethon for his first musical release in over a decade. Crause used the story as an analogy for Britain's entry into the Second Gulf War.[24]

in 2016 Taffety Punk Theatre premiered Michael Milligan's play "Phaeton" in Washington, DC.[25]

Shared name

The name "Phaethon", which means "Shining One",[26] was given also to Phaethon of Syria, to one of the horses of Eos (the Dawn), the Sun, the constellation Auriga, and the planet Jupiter, while as an adjective it was used to describe the sun and the moon.[27] In some accounts the planet referred to by this name is not Jupiter but Saturn.[28]

 

When 1 Ceres and 2 Pallas–the first asteroids–were discovered, astronomer Heinrich Olbers suggested that they were fragments of a much larger planet which was later named for Phaethon. However, the Phaeton hypothesis has been superseded by the accretion model, in which the asteroid belt represented the remainder of the protoplanetary disk that never formed a planet due to the gravity of Jupiter. However, fringe theorists still consider the Phaeton hypothesis likely.

 

In modern times, an asteroid whose orbit brings it close to the sun has been named "3200 Phaethon" after the mythological Phaethon.

 

The French form of the name "Phaethon" is "Phaéton". This form of the word is applied to a kind of carriage and automobile.[29][30]

 

An order, family, and genus of birds bear the name Phaethon in their taxonomic nomenclature, the tropicbirds.

 

en.wikipedia.org/wiki/Phaethon

 

Mithraism, also known as the Mithraic mysteries, was a Roman mystery religion centered on the god Mithras. Although inspired by Iranian worship of the Zoroastrian divinity (yazata) Mithra, the Roman Mithras is linked to a new and distinctive imagery, with the level of continuity between Persian and Greco-Roman practice debated.[a] The mysteries were popular among the Imperial Roman army from about the 1st to the 4th century ce.[2]

 

Worshippers of Mithras had a complex system of seven grades of initiation and communal ritual meals. Initiates called themselves syndexioi, those "united by the handshake".[b] They met in underground temples, now called mithraea (singular mithraeum), which survive in large numbers. The cult appears to have had its centre in Rome,[3] and was popular throughout the western half of the empire, as far south as Roman Africa and Numidia, as far north as Roman Britain,[4](pp 26–27) and to a lesser extent in Roman Syria in the east.[3]

 

Mithraism is viewed as a rival of early Christianity.[5](p 147) In the 4th century, Mithraists faced persecution from Christians and the religion was subsequently suppressed and eliminated in the Roman empire by the end of the century.[6]

 

Numerous archaeological finds, including meeting places, monuments and artifacts, have contributed to modern knowledge about Mithraism throughout the Roman Empire.[7] The iconic scenes of Mithras show him being born from a rock, slaughtering a bull, and sharing a banquet with the god Sol (the Sun). About 420 sites have yielded materials related to the cult. Among the items found are about 1000 inscriptions, 700 examples of the bull-killing scene (tauroctony), and about 400 other monuments.[4](p xxi) It has been estimated that there would have been at least 680 mithraea in the city of Rome.[8][full citation needed] No written narratives or theology from the religion survive; limited information can be derived from the inscriptions and brief or passing references in Greek and Latin literature. Interpretation of the physical evidence remains problematic and contested.[c]

  

Contents

1Name

1.1Etymology of Mithras

2Iconography

2.1Bull-slaying scene

2.2Banquet

2.3Birth from a rock

2.4Lion-headed figure

3Rituals and worship

3.1Mithraeum

3.2Degrees of initiation

3.3Ritual re-enactments

3.4Membership

3.5Ethics

4History and development

4.1Mithras before the Roman Mysteries

4.2Beginnings of Roman Mithraism

4.2.1Earliest archaeology

4.2.2Earliest cult locations

4.3Classical literature about Mithras and the Mysteries

4.3.1Statius

4.3.2Justin Martyr

4.3.3Plutarch

4.3.4Dio Cassius

4.3.5Porphyry

4.3.6Mithras Liturgy

4.4Modern debate about origins

4.4.1Cumont's hypothesis: from Persian state religion

4.4.2Criticisms and reassessments of Cumont

4.4.3Modern theories

4.5Later history

4.6Persecution and Christianization

5Interpretations of the bull-slaying scene

6Mithras and other gods

6.1Mithraism and Christianity

7See also

8Notes

9References

10Further reading

11External links

Name

The term "Mithraism" is a modern convention. Writers of the Roman era referred to it by phrases such as "Mithraic mysteries", "mysteries of Mithras" or "mysteries of the Persians".[1][10] Modern sources sometimes refer to the Greco-Roman religion as Roman Mithraism or Western Mithraism to distinguish it from Persian worship of Mithra.[1][11][12]

 

Etymology of Mithras

Main article: Mithras (name)

 

Bas-relief of the tauroctony of the mysteries, Metz, France.

The name Mithras (Latin, equivalent to Greek "Μίθρας"[13]) is a form of Mithra, the name of an old, pre-Zoroastrian, and, later on, Zoroastrian, god[d][14] — a relationship understood by Mithraic scholars since the days of Franz Cumont.[e] An early example of the Greek form of the name is in a 4th century bce work by Xenophon, the Cyropaedia, which is a biography of the Persian king Cyrus the Great.[15]

 

The exact form of a Latin or classical Greek word varies due to the grammatical process of declension. There is archaeological evidence that in Latin worshippers wrote the nominative form of the god's name as "Mithras". However, in Porphyry's Greek text De Abstinentia (Περὶ ἀποχῆς ἐμψύχων), there is a reference to the now-lost histories of the Mithraic mysteries by Euboulus and Pallas, the wording of which suggests that these authors treated the name "Mithra" as an indeclinable foreign word.[16]

 

Related deity-names in other languages include

 

Vedic Sanskrit Mitra, the name of a god praised in the Rigveda.[17][18][19] In Sanskrit, mitra means "friend" or "friendship".[20]

the form mi-it-ra-, found in an inscribed peace treaty between the Hittites and the kingdom of Mitanni, from about 1400 bce.[20][21]

Iranian Mithra and Sanskrit Mitra are believed to come from an Indo-Iranian word wikt:Reconstruction:Proto-Indo-Iranian/mitrás:mitrás, meaning "contract, agreement, covenant".[22]

 

Modern historians have different conceptions about whether these names refer to the same god or not. John R. Hinnells has written of Mitra / Mithra / Mithras as a single deity worshipped in several different religions.[23] On the other hand, David Ulansey considers the bull-slaying Mithras to be a new god who began to be worshipped in the 1st century bce, and to whom an old name was applied.[f]

 

Mary Boyce, a researcher of ancient Iranian religions, writes that even though Roman Mithraism seems to have had less Iranian content than historians used to think, nonetheless "as the name Mithras alone shows, this content was of some importance".[24]

 

Iconography

 

Relief of Mithras as bull-slayer from Neuenheim near Heidelberg, framed by scenes from Mithras' life.

Much about the cult of Mithras is only known from reliefs and sculptures. There have been many attempts to interpret this material.

 

Mithras-worship in the Roman Empire was characterized by images of the god slaughtering a bull. Other images of Mithras are found in the Roman temples, for instance Mithras banqueting with Sol, and depictions of the birth of Mithras from a rock. But the image of bull-slaying (tauroctony) is always in the central niche.[9](p 6) Textual sources for a reconstruction of the theology behind this iconography are very rare.[25] (See section Interpretations of the bull-slaying scene below.)

 

The practice of depicting the god slaying a bull seems to be specific to Roman Mithraism. According to David Ulansey, this is "perhaps the most important example" of evident difference between Iranian and Roman traditions: "... there is no evidence that the Iranian god Mithra ever had anything to do with killing a bull."[9](p 8)

 

Bull-slaying scene

See also: Tauroctony

In every mithraeum the centrepiece was a representation of Mithras killing a sacred bull, an act called the tauroctony.[g][h] The image may be a relief, or free-standing, and side details may be present or omitted. The centre-piece is Mithras clothed in Anatolian costume and wearing a Phrygian cap; who is kneeling on the exhausted bull, holding it by the nostrils[4](p 77) with his left hand, and stabbing it with his right. As he does so, he looks over his shoulder towards the figure of Sol. A dog and a snake reach up towards the blood. A scorpion seizes the bull's genitals. A raven is flying around or is sitting on the bull. One or three ears of wheat are seen coming out from the bull’s tail, sometimes from the wound. The bull was often white. The god is sitting on the bull in an unnatural way with his right leg constraining the bull's hoof and the left leg is bent and resting on the bull's back or flank.[i] The two torch-bearers are on either side are dressed like Mithras: Cautes with his torch pointing up, and Cautopates with his torch pointing down.[4](p 98–99) An image search for tauroctony will show many examples of the variations.[27] Sometimes Cautes and Cautopates carry shepherds' crooks instead of torches.[28]

  

A Roman tauroctony relief from Aquileia (c. 175 CE; Kunsthistorisches Museum, Vienna)

The event takes place in a cavern, into which Mithras has carried the bull, after having hunted it, ridden it and overwhelmed its strength.[4](p 74) Sometimes the cavern is surrounded by a circle, on which the twelve signs of the zodiac appear. Outside the cavern, top left, is Sol the sun, with his flaming crown, often driving a quadriga. A ray of light often reaches down to touch Mithras. At the top right is Luna, with her crescent moon, who may be depicted driving a biga.[29]

 

In some depictions, the central tauroctony is framed by a series of subsidiary scenes to the left, top and right, illustrating events in the Mithras narrative; Mithras being born from the rock, the water miracle, the hunting and riding of the bull, meeting Sol who kneels to him, shaking hands with Sol and sharing a meal of bull-parts with him, and ascending to the heavens in a chariot.[29] In some instances, as is the case in the stucco icon at Santa Prisca Mithraeum in Rome, the god is shown heroically nude.[j] Some of these reliefs were constructed so that they could be turned on an axis. On the back side was another, more elaborate feasting scene. This indicates that the bull killing scene was used in the first part of the celebration, then the relief was turned, and the second scene was used in the second part of the celebration.[31] Besides the main cult icon, a number of mithraea had several secondary tauroctonies, and some small portable versions, probably meant for private devotion, have also been found.[32]

 

Banquet

The second most important scene after the tauroctony in Mithraic art is the so-called banquet scene.[33] The banquet scene features Mithras and Sol Invictus banqueting on the hide of the slaughtered bull.[33] On the specific banquet scene on the Fiano Romano relief, one of the torchbearers points a caduceus towards the base of an altar, where flames appear to spring up. Robert Turcan has argued that since the caduceus is an attribute of Mercury, and in mythology Mercury is depicted as a psychopomp, the eliciting of flames in this scene is referring to the dispatch of human souls and expressing the Mithraic doctrine on this matter.[34] Turcan also connects this event to the tauroctony: The blood of the slain bull has soaked the ground at the base of the altar, and from the blood the souls are elicited in flames by the caduceus.[34]

 

Birth from a rock

 

Mithras rising from the rock (National Museum of Romanian History)

 

Mithras born from the rock (c. 186 CE; Baths of Diocletian)

Mithras is depicted as being born from a rock. He is shown as emerging from a rock, already in his youth, with a dagger in one hand and a torch in the other. He is nude, standing with his legs together, and is wearing a Phrygian cap.[35]

 

However, there are variations. Sometimes he is shown as coming out of the rock as a child, and in one instance he has a globe in one hand; sometimes a thunderbolt is seen. There are also depictions in which flames are shooting from the rock and also from Mithras' cap. One statue had its base perforated so that it could serve as a fountain, and the base of another has the mask of the water god. Sometimes Mithras also has other weapons such as bows and arrows, and there are also animals such as dogs, serpents, dolphins, eagles, other birds, lions, crocodiles, lobsters and snails around. On some reliefs, there is a bearded figure identified as Oceanus, the water god, and on some there are the gods of the four winds. In these reliefs, the four elements could be invoked together. Sometimes Victoria, Luna, Sol, and Saturn also seem to play a role. Saturn in particular is often seen handing over the dagger or short sword to Mithras, used later in the tauroctony.[35]

 

In some depictions, Cautes and Cautopates are also present; sometimes they are depicted as shepherds.[36]

 

On some occasions, an amphora is seen, and a few instances show variations like an egg birth or a tree birth. Some interpretations show that the birth of Mithras was celebrated by lighting torches or candles.[35][37]

 

Lion-headed figure

 

Main article: Arimanius

 

Drawing of the leontocephaline found at a mithraeum in Ostia Antica, Italy (190 CE; CIMRM 312)

 

Lion-headed figure from the Sidon Mithraeum (500 CE; CIMRM 78 & 79; Louvre)

One of the most characteristic and poorly-understood features of the Mysteries is the naked lion-headed figure often found in Mithraic temples, named by the modern scholars with descriptive terms such as leontocephaline (lion-headed) or leontocephalus (lion-head).

 

His body is a naked man's, entwined by a serpent (or two serpents, like a caduceus), with the snake's head often resting on the lion's head. The lion's mouth is often open. He is usually represented as having four wings, two keys (sometimes a single key), and a sceptre in his hand. Sometimes the figure is standing on a globe inscribed with a diagonal cross. On the figure from the Ostia Antica Mithraeum (left, CIMRM 312), the four wings carry the symbols of the four seasons, and a thunderbolt is engraved on his chest. At the base of the statue are the hammer and tongs of Vulcan and Mercury's cock and wand (caduceus). A rare variation of the same figure is also found with a human head and a lion's head emerging from its chest.[38][39]

 

Although animal-headed figures are prevalent in contemporary Egyptian and Gnostic mythological representations, no exact parallel to the Mithraic leontocephaline figure has been found.[38]

 

Based on dedicatory inscriptions for altars,[k] the name of the figure is conjectured to be Arimanius, a Latinized form of the name Ahriman – a demonic figure in the Zoroastrian pantheon. Arimanius is known from inscriptions to have been a god in the Mithraic cult as seen, for example, in images from the Corpus Inscriptionum et Monumentorum Religionis Mithriacae (CIMRM) such as CIMRM 222 from Ostia, CIMRM 369 from Rome, and CIMRM 1773 and 1775 from Pannonia.[40]

 

Some scholars identify the lion-man as Aion, or Zurvan, or Cronus, or Chronos, while others assert that it is a version of the Zoroastrian Ahriman or Vedic Aryaman.[41] Although the exact identity of the lion-headed figure is debated by scholars, it is largely agreed that the god is associated with time and seasonal change.[42]

 

Rituals and worship

According to M.J. Vermaseren and C.C. van Essen, the Mithraic New Year and the birthday of Mithras was on December 25.[l][m] However, Beck disagrees strongly.[45] Clauss states:

 

"the Mithraic Mysteries had no public ceremonies of its own. The festival of Natalis Invicti, held on 25 December, was a general festival of the Sun, and by no means specific to the Mysteries of Mithras."[46]

Mithraic initiates were required to swear an oath of secrecy and dedication,[47] and some grade rituals involved the recital of a catechism, wherein the initiate was asked a series of questions pertaining to the initiation symbolism and had to reply with specific answers. An example of such a catechism, apparently pertaining to the Leo grade, was discovered in a fragmentary Egyptian papyrus (Papyrus Berolinensis 21196),[47][48] and reads:

 

Verso

[…] He will say: 'Where […]?'

'[…] is he at a loss there?' Say: '[…]'

[…] Say: 'Night'. He will say: 'Where […]?'

[…] Say: 'All things […]'

'[…] are you called?' Say: 'Because of the summery […]'

[…] having become […] he/it has the fiery ones

'[…] did you receive?' Say: 'In a pit'. He will say: 'Where is your […]?'

'[…] [in the] Leonteion.' He will say: 'Will you gird […]?'

'[…] death'. He will say: 'Why, having girded yourself, […]?'

[…] this [has?] four tassels.

Recto

Very sharp and […]

[…] much. He will say: '[…]?'

'[…] of the hot and cold'. He will say: '[…]?'

'[…] red […] linen'. He will say: 'Why?' Say:

[…] red border; the linen, however, […]

'[…] has been wrapped?' Say: 'The savior's […]'

He will say: 'Who is the father?' Say: 'The one who [begets] everything […]'

[He will say: 'How] did you become a Leo?' Say: 'By the […] of the father […]'

Say: 'Drink and food'. He will say: '[…]?'

[…] in the seven-[…]

 

Mithraic relief with original colors (reconstitution), c. 140 ce–160 ce; from Argentoratum. Strasbourg Archaeological Museum.

Almost no Mithraic scripture or first-hand account of its highly secret rituals survives;[25] with the exception of the aforementioned oath and catechism, and the document known as the Mithras Liturgy, from 4th century Egypt, whose status as a Mithraist text has been questioned by scholars including Franz Cumont.[n][49] The walls of mithraea were commonly whitewashed, and where this survives it tends to carry extensive repositories of graffiti; and these, together with inscriptions on Mithraic monuments, form the main source for Mithraic texts.[50]

 

Nevertheless, it is clear from the archaeology of numerous mithraea that most rituals were associated with feasting – as eating utensils and food residues are almost invariably found. These tend to include both animal bones and also very large quantities of fruit residues.[4](p 115) The presence of large amounts of cherry-stones in particular would tend to confirm mid-summer (late June, early July) as a season especially associated with Mithraic festivities. The Virunum album, in the form of an inscribed bronze plaque, records a Mithraic festival of commemoration as taking place on 26 June 184. Beck argues that religious celebrations on this date are indicative of special significance being given to the summer solstice; but this time of the year coincides with ancient recognition of the solar maximum at midsummer, whilst iconographically identical holidays such as Litha, Saint John's Eve, and Jāņi are observed also.

 

For their feasts, Mithraic initiates reclined on stone benches arranged along the longer sides of the mithraeum – typically there might be room for 15 to 30 diners, but very rarely many more than 40 men.[4](p 43) Counterpart dining rooms, or triclinia, were to be found above ground in the precincts of almost any temple or religious sanctuary in the Roman empire, and such rooms were commonly used for their regular feasts by Roman 'clubs', or collegia. Mithraic feasts probably performed a very similar function for Mithraists as the collegia did for those entitled to join them; indeed, since qualification for Roman collegia tended to be restricted to particular families, localities or traditional trades, Mithraism may have functioned in part as providing clubs for the unclubbed.[51] However, the size of the mithraeum is not necessarily an indication of the size of the congregation.[30](pp 12, 36)

 

Each mithraeum had several altars at the further end, underneath the representation of the tauroctony, and also commonly contained considerable numbers of subsidiary altars, both in the main mithraeum chamber and in the ante-chamber or narthex.[4](p 49) These altars, which are of the standard Roman pattern, each carry a named dedicatory inscription from a particular initiate, who dedicated the altar to Mithras "in fulfillment of his vow", in gratitude for favours received. Burned residues of animal entrails are commonly found on the main altars indicating regular sacrificial use. However, mithraea do not commonly appear to have been provided with facilities for ritual slaughter of sacrificial animals (a highly specialised function in Roman religion), and it may be presumed that a mithraeum would have made arrangements for this service to be provided for them in co-operation with the professional victimarius[52] of the civic cult. Prayers were addressed to the Sun three times a day, and Sunday was especially sacred.[53]

 

It is doubtful whether Mithraism had a monolithic and internally consistent doctrine.[54] It may have varied from location to location.[55] However, the iconography is relatively coherent.[29] It had no predominant sanctuary or cultic centre; and, although each mithraeum had its own officers and functionaries, there was no central supervisory authority. In some mithraea, such as that at Dura Europos, wall paintings depict prophets carrying scrolls,[56] but no named Mithraic sages are known, nor does any reference give the title of any Mithraic scripture or teaching. It is known that initiates could transfer with their grades from one Mithraeum to another.[4](p 139)

 

Mithraeum

See also: Mithraeum

 

A mithraeum found in the ruins of Ostia Antica, Italy.

Temples of Mithras are sunk below ground, windowless, and very distinctive. In cities, the basement of an apartment block might be converted; elsewhere they might be excavated and vaulted over, or converted from a natural cave. Mithraic temples are common in the empire; although unevenly distributed, with considerable numbers found in Rome, Ostia, Numidia, Dalmatia, Britain and along the Rhine/Danube frontier, while being somewhat less common in Greece, Egypt, and Syria.[4](pp 26–27) According to Walter Burkert, the secret character of Mithraic rituals meant that Mithraism could only be practiced within a Mithraeum.[57] Some new finds at Tienen show evidence of large-scale feasting and suggest that the mystery religion may not have been as secretive as was generally believed.[o]

 

For the most part, mithraea tend to be small, externally undistinguished, and cheaply constructed; the cult generally preferring to create a new centre rather than expand an existing one. The mithraeum represented the cave to which Mithras carried and then killed the bull; and where stone vaulting could not be afforded, the effect would be imitated with lath and plaster. They are commonly located close to springs or streams; fresh water appears to have been required for some Mithraic rituals, and a basin is often incorporated into the structure.[4](p 73) There is usually a narthex or ante-chamber at the entrance, and often other ancillary rooms for storage and the preparation of food. The extant mithraea present us with actual physical remains of the architectural structures of the sacred spaces of the Mithraic cult. Mithraeum is a modern coinage and mithraists referred to their sacred structures as speleum or antrum (cave), crypta (underground hallway or corridor), fanum (sacred or holy place), or even templum (a temple or a sacred space).[p]

 

In their basic form, mithraea were entirely different from the temples and shrines of other cults. In the standard pattern of Roman religious precincts, the temple building functioned as a house for the god, who was intended to be able to view, through the opened doors and columnar portico, sacrificial worship being offered on an altar set in an open courtyard—potentially accessible not only to initiates of the cult, but also to colitores or non-initiated worshippers.[58] Mithraea were the antithesis of this.[59]

 

Degrees of initiation

In the Suda under the entry Mithras, it states that “No one was permitted to be initiated into them (the mysteries of Mithras), until he should show himself holy and steadfast by undergoing several graduated tests.”[60] Gregory Nazianzen refers to the “tests in the mysteries of Mithras”.[61]

 

There were seven grades of initiation into Mithraism, which are listed by St. Jerome.[62] Manfred Clauss states that the number of grades, seven, must be connected to the planets. A mosaic in the Mithraeum of Felicissimus, Ostia Antica depicts these grades, with symbolic emblems that are connected either to the grades or are symbols of the planets. The grades also have an inscription beside them commending each grade into the protection of the different planetary gods.[4](pp 132–133) In ascending order of importance, the initiatory grades were:[4](pp 133–138)

 

GradeNameSymbolsPlanet or

tutelary

deity

1st

Corax, Corux, or Corvex

(raven or crow)Beaker, caduceusMercury

2nd

Nymphus, Nymphobus

(bridegroom)Lamp, hand bell, veil, circlet or diademVenus

3rd

Miles

(soldier)Pouch, helmet, lance, drum, belt, breastplateMars

4th

Leo

(lion)Batillum, sistrum, laurel wreath, thunderboltsJupiter

5th

Perses

(Persian)Hooked sword, Phrygian cap, sickle,

crescent moon, stars, sling, pouchLuna

6th

Heliodromus

(sun-runner)Torch, images of Helios, whip, robesSol

7th

Pater

(father)Patera, mitre, shepherd's staff, garnet or

ruby ring, chasuble or cape, elaborate jewel-

encrusted robes, with metallic threadsSaturn

 

Spade, sistrum, lightning bolt

   

Sword, crescent moon, star, sickle

   

Torch, crown, whip

   

Patera, rod, Phrygian cap, sickle

 

Elsewhere, as at Dura-Europos, Mithraic graffiti survive giving membership lists, in which initiates of a mithraeum are named with their Mithraic grades. At Virunum, the membership list or album sacratorum was maintained as an inscribed plaque, updated year by year as new members were initiated. By cross-referencing these lists it is possible to track some initiates from one mithraeum to another; and also speculatively to identify Mithraic initiates with persons on other contemporary lists such as military service rolls and lists of devotees of non-Mithraic religious sanctuaries. Names of initiates are also found in the dedication inscriptions of altars and other cult objects. Clauss noted in 1990 that overall, only about 14% of Mithraic names inscribed before 250 ce identify the initiate's grade – and hence questioned the traditional view that all initiates belonged to one of the seven grades.[63] Clauss argues that the grades represented a distinct class of priests, sacerdotes. Gordon maintains the former theory of Merkelbach and others, especially noting such examples as Dura where all names are associated with a Mithraic grade. Some scholars maintain that practice may have differed over time, or from one Mithraeum to another.

 

The highest grade, pater, is by far the most common one found on dedications and inscriptions – and it would appear not to have been unusual for a mithraeum to have several men with this grade. The form pater patrum (father of fathers) is often found, which appears to indicate the pater with primary status. There are several examples of persons, commonly those of higher social status, joining a mithraeum with the status pater – especially in Rome during the 'pagan revival' of the 4th century. It has been suggested that some mithraea may have awarded honorary pater status to sympathetic dignitaries.[64]

 

The initiate into each grade appears to have been required to undertake a specific ordeal or test,[4](p 103) involving exposure to heat, cold or threatened peril. An 'ordeal pit', dating to the early 3rd century, has been identified in the mithraeum at Carrawburgh. Accounts of the cruelty of the emperor Commodus describes his amusing himself by enacting Mithraic initiation ordeals in homicidal form. By the later 3rd century, the enacted trials appear to have been abated in rigor, as 'ordeal pits' were floored over.

 

Admission into the community was completed with a handshake with the pater, just as Mithras and Sol shook hands. The initiates were thus referred to as syndexioi (those united by the handshake). The term is used in an inscription by Proficentius[b] and derided by Firmicus Maternus in De errore profanarum religionum,[65] a 4th century Christian work attacking paganism.[66] In ancient Iran, taking the right hand was the traditional way of concluding a treaty or signifying some solemn understanding between two parties.[67]

 

Ritual re-enactments

 

Reconstruction of a mithraeum with a mosaic depicting the grades of initiation

Activities of the most prominent deities in Mithraic scenes, Sol and Mithras, were imitated in rituals by the two most senior officers in the cult's hierarchy, the Pater and the Heliodromus.[68] The initiates held a sacramental banquet, replicating the feast of Mithras and Sol.[68]

 

Reliefs on a cup found in Mainz[69][70] appear to depict a Mithraic initiation. On the cup, the initiate is depicted as being led into a location where a Pater would be seated in the guise of Mithras with a drawn bow. Accompanying the initiate is a mystagogue, who explains the symbolism and theology to the initiate. The Rite is thought to re-enact what has come to be called the ‘Water Miracle’, in which Mithras fires a bolt into a rock, and from the rock now spouts water.

 

Roger Beck has hypothesized a third processional Mithraic ritual, based on the Mainz cup and Porphyrys. This scene, called ‘Procession of the Sun-Runner’, shows the Heliodromus escorted by two figures representing Cautes and Cautopates (see below) and preceded by an initiate of the grade Miles leading a ritual enactment of the solar journey around the mithraeum, which was intended to represent the cosmos.[71]

 

Consequently, it has been argued that most Mithraic rituals involved a re-enactment by the initiates of episodes in the Mithras narrative,[4](pp 62–101) a narrative whose main elements were: birth from the rock, striking water from stone with an arrow shot, the killing of the bull, Sol's submission to Mithras, Mithras and Sol feasting on the bull, the ascent of Mithras to heaven in a chariot. A noticeable feature of this narrative (and of its regular depiction in surviving sets of relief carvings) is the absence of female personages (the sole exception being Luna watching the tauroctony in the upper corner opposite Helios).[4](p 33)

 

Membership

 

Another dedication to Mithras by legionaries of Legio II Herculia has been excavated at Sitifis (modern Setif in Algeria), so the unit or a subunit must have been transferred at least once.

Only male names appear in surviving inscribed membership lists. Historians including Cumont and Richard Gordon have concluded that the cult was for men only.[72][73]

 

The ancient scholar Porphyry refers to female initiates in Mithraic rites.[2] However, the early 20th-century historian A. S. Geden writes that this may be due to a misunderstanding.[2] According to Geden, while the participation of women in the ritual was not unknown in the Eastern cults, the predominant military influence in Mithraism makes it unlikely in this instance.[2] It has recently been suggested by David Jonathan that "Women were involved with Mithraic groups in at least some locations of the empire."[74]

 

Soldiers were strongly represented amongst Mithraists, and also merchants, customs officials and minor bureaucrats. Few, if any, initiates came from leading aristocratic or senatorial families until the 'pagan revival' of the mid-4th century; but there were always considerable numbers of freedmen and slaves.[4](p 39)

 

Ethics

Clauss suggests that a statement by Porphyry, that people initiated into the Lion grade must keep their hands pure from everything that brings pain and harm and is impure, means that moral demands were made upon members of congregations.[75] A passage in the Caesares of Julian the Apostate refers to "commandments of Mithras".[76] Tertullian, in his treatise "On the Military Crown" records that Mithraists in the army were officially excused from wearing celebratory coronets on the basis of the Mithraic initiation ritual that included refusing a proffered crown, because "their only crown was Mithras".[77]

 

History and development

Mithras before the Roman Mysteries

 

Mithras-Helios, with solar rays and in Iranian dress,[78] with Antiochus I of Commagene. (Mt. Nemrut, 1st Century bce)

According to the archaeologist Maarten Vermaseren, 1st century bce evidence from Commagene demonstrates the "reverence paid to Mithras" but does not refer to "the mysteries".[q] In the colossal statuary erected by King Antiochus I (69–34 BCE) at Mount Nemrut, Mithras is shown beardless, wearing a Phrygian cap[3][80] (or the similar headdress, Persian tiara), in Iranian (Parthian) clothing,[78] and was originally seated on a throne alongside other deities and the king himself.[81] On the back of the thrones there is an inscription in Greek, which includes the name Apollo Mithras Helios in the genitive case (Ἀπόλλωνος Μίθρου Ἡλίου).[82] Vermaseren also reports about a Mithras cult in 3rd century bce. Fayum.[83] R.D. Barnett has argued that the royal seal of King Saussatar of Mitanni from c. 1450 bce. depicts a tauroctonous Mithras.[84]

 

Beginnings of Roman Mithraism

The origins and spread of the Mysteries have been intensely debated among scholars and there are radically differing views on these issues.[85] According to Clauss, mysteries of Mithras were not practiced until the 1st century ce.[4] According to Ulansey, the earliest evidence for the Mithraic mysteries places their appearance in the middle of the 1st century bce: The historian Plutarch says that in 67 bce the pirates of Cilicia (a province on the southeastern coast of Asia Minor) were practicing "secret rites" of Mithras.[86] However, according to Daniels, whether any of this relates to the origins of the mysteries is unclear.[r] The unique underground temples or mithraea appear suddenly in the archaeology in the last quarter of the 1st century ce.[88]

 

Earliest archaeology

Inscriptions and monuments related to the Mithraic Mysteries are catalogued in a two volume work by Maarten J. Vermaseren, the Corpus Inscriptionum et Monumentorum Religionis Mithriacae (or CIMRM).[89] The earliest monument showing Mithras slaying the bull is thought to be CIMRM 593, found in Rome. There is no date, but the inscription tells us that it was dedicated by a certain Alcimus, steward of T. Claudius Livianus. Vermaseren and Gordon believe that this Livianus is a certain Livianus who was commander of the Praetorian guard in 101 ce, which would give an earliest date of 98–99 ce.[90]

  

Votive altar from Alba Iulia in present-day Romania, dedicated to Invicto Mythrae in fulfillment of a vow (votum)

Five small terracotta plaques of a figure holding a knife over a bull have been excavated near Kerch in the Crimea, dated by Beskow and Clauss to the second half of the 1st century bce,[91] and by Beck to 50 bce–50 ce. These may be the earliest tauroctonies, if they are accepted to be a depiction of Mithras.[s] The bull-slaying figure wears a Phrygian cap, but is described by Beck and Beskow as otherwise unlike standard depictions of the tauroctony. Another reason for not connecting these artifacts with the Mithraic Mysteries is that the first of these plaques was found in a woman's tomb.[t]

 

An altar or block from near SS. Pietro e Marcellino on the Esquiline in Rome was inscribed with a bilingual inscription by an Imperial freedman named T. Flavius Hyginus, probably between 80–100 ce. It is dedicated to Sol Invictus Mithras.[u]

 

CIMRM 2268 is a broken base or altar from Novae/Steklen in Moesia Inferior, dated 100 ce, showing Cautes and Cautopates.

 

Other early archaeology includes the Greek inscription from Venosia by Sagaris actor probably from 100–150 ce; the Sidon cippus dedicated by Theodotus priest of Mithras to Asclepius, 140–141 ce; and the earliest military inscription, by C. Sacidius Barbarus, centurion of XV Apollinaris, from the bank of the Danube at Carnuntum, probably before 114 ce.[95]

 

According to C.M.Daniels, the Carnuntum inscription is the earliest Mithraic dedication from the Danube region, which along with Italy is one of the two regions where Mithraism first struck root.[v] The earliest dateable mithraeum outside Rome dates from 148 ce.[w] The Mithraeum at Caesarea Maritima is the only one in Palestine and the date is inferred.[x]

 

Earliest cult locations

According to Roger Beck, the attested locations of the Roman cult in the earliest phase (c. 80-120 ce) are as follows:[99]

 

Mithraea datable from pottery

 

Nida/Heddemheim III (Germania Sup.)

Mogontiacum (Germania Sup.)

Pons Aeni (Noricum)

Caesarea Maritima (Judaea)

Datable dedications

 

Nida/Heddernheim I (Germania Sup.) (CIMRM 1091/2, 1098)

Carnuntum III (Pannonia Sup.) (CIMRM 1718)

Novae (Moesia Inf.) (CIMRM 2268/9)

Oescus (Moesia Inf.)(CIMRM 2250)

Rome(CIMRM 362, 593/4)

Classical literature about Mithras and the Mysteries

 

Mithras and the Bull: This fresco from the mithraeum at Marino, Italy (third century) shows the tauroctony and the celestial lining of Mithras' cape.

According to Boyce, the earliest literary references to the mysteries are by the Latin poet Statius, about 80 ce, and Plutarch (c. 100 CE).[100]

 

Statius

The Thebaid (c. 80 ce[9](p 29) ) an epic poem by Statius, pictures Mithras in a cave, wrestling with something that has horns.[101] The context is a prayer to the god Phoebus.[102] The cave is described as persei, which in this context is usually translated Persian; however, according to the translator J. H. Mozley it literally means Persean, referring to Perses, the son of Perseus and Andromeda,[9](p 29) this Perses being the ancestor of the Persians according to Greek legend.[9](pp 27–29)

 

Justin Martyr

Writing in approximately 145 ce, the early Christian apologist Justin Martyr charges the cult of Mithras with imitating the Christian communion,

 

Which the wicked devils have imitated in the mysteries of Mithras, commanding the same things to be done. For, that bread and a cup of water are placed, with certain incantations, in the mystic rites of one who is being initiated, you either know or can learn.[103]

 

Plutarch

The Greek biographer Plutarch (46–127 ce) says that "secret mysteries ... of Mithras" were practiced by the pirates of Cilicia, the coastal province in the southeast of Anatolia, who were active in the 1st century bce: "They likewise offered strange sacrifices; those of Olympus I mean; and they celebrated certain secret mysteries, among which those of Mithras continue to this day, being originally instituted by them."[104] He mentions that the pirates were especially active during the Mithridatic wars (between the Roman Republic and King Mithridates VI of Pontus) in which they supported the king.[104] The association between Mithridates and the pirates is also mentioned by the ancient historian Appian.[105] The 4th century commentary on Vergil by Servius says that Pompey settled some of these pirates in Calabria in southern Italy.[106]

 

Dio Cassius

The historian Dio Cassius (2nd to 3rd century ce) tells how the name of Mithras was spoken during the state visit to Rome of Tiridates I of Armenia, during the reign of Nero. (Tiridates was the son of Vonones II of Parthia, and his coronation by Nero in 66 ce confirmed the end of a war between Parthia and Rome.) Dio Cassius writes that Tiridates, as he was about to receive his crown, told the Roman emperor that he revered him "as Mithras".[107] Roger Beck thinks it possible that this episode contributed to the emergence of Mithraism as a popular religion in Rome.[108]

 

Porphyry

 

Mosaic (1st century ce) depicting Mithras emerging from his cave and flanked by Cautes and Cautopates (Walters Art Museum)

The philosopher Porphyry (3rd–4th century ce) gives an account of the origins of the Mysteries in his work De antro nympharum (The Cave of the Nymphs).[109] Citing Eubulus as his source, Porphyry writes that the original temple of Mithras was a natural cave, containing fountains, which Zoroaster found in the mountains of Persia. To Zoroaster, this cave was an image of the whole world, so he consecrated it to Mithras, the creator of the world. Later in the same work, Porphyry links Mithras and the bull with planets and star-signs: Mithras himself is associated with the sign of Aries and the planet Mars, while the bull is associated with Venus.[110]

 

Porphyry is writing close to the demise of the cult, and Robert Turcan has challenged the idea that Porphyry's statements about Mithraism are accurate. His case is that far from representing what Mithraists believed, they are merely representations by the Neoplatonists of what it suited them in the late 4th century to read into the mysteries.[111] However, Merkelbach and Beck believe that Porphyry’s work "is in fact thoroughly coloured with the doctrines of the Mysteries".[112] Beck holds that classical scholars have neglected Porphyry’s evidence and have taken an unnecessarily skeptical view of Porphyry.[113] According to Beck, Porphyry's De antro is the only clear text from antiquity which tells us about the intent of the Mithraic Mysteries and how that intent was realized.[114] David Ulansey finds it important that Porphyry "confirms ... that astral conceptions played an important role in Mithraism."[9](p 18)

 

Mithras Liturgy

In later antiquity, the Greek name of Mithras (Μίθρας ) occurs in the text known as the "Mithras Liturgy", a part of the Paris Greek Magical Papyrus (Paris Bibliothèque Nationale Suppl. gr. 574); here Mithras is given the epithet "the great god", and is identified with the sun god Helios.[115][116] There have been different views among scholars as to whether this text is an expression of Mithraism as such. Franz Cumont argued that it isn’t;[117] Marvin Meyer thinks it is;[118] while Hans Dieter Betz sees it as a synthesis of Greek, Egyptian, and Mithraic traditions.[119][120]

 

Modern debate about origins

Cumont's hypothesis: from Persian state religion

 

Augustan-era intaglio depicting a tauroctony (Walters Art Museum)

 

4th-century relief of the investiture of the Sasanian king Ardashir II. Mithra stands on a lotus flower on the left holding a barsom.[78]

Scholarship on Mithras begins with Franz Cumont, who published a two volume collection of source texts and images of monuments in French in 1894-1900, Textes et monuments figurés relatifs aux mystères de Mithra [French: Texts and Illustrated Monuments Relating to the Mysteries of Mithra].[121] An English translation of part of this work was published in 1903, with the title The Mysteries of Mithra.[122] Cumont’s hypothesis, as the author summarizes it in the first 32 pages of his book, was that the Roman religion was "the Roman form of Mazdaism",[123] the Persian state religion, disseminated from the East. He identified the ancient Aryan deity who appears in Persian literature as Mithras with the Hindu god Mitra of the Vedic hymns.[124] According to Cumont, the god Mithra came to Rome "accompanied by a large representation of the Mazdean Pantheon".[125] Cumont considers that while the tradition "underwent some modification in the Occident ... the alterations that it suffered were largely superficial".[126]

 

Criticisms and reassessments of Cumont

Cumont's theories came in for severe criticism from John R. Hinnells and R.L. Gordon at the First International Congress of Mithraic Studies held in 1971.[y] John Hinnells was unwilling to reject entirely the idea of Iranian origin,[127] but wrote: "we must now conclude that his reconstruction simply will not stand. It receives no support from the Iranian material and is in fact in conflict with the ideas of that tradition as they are represented in the extant texts. Above all, it is a theoretical reconstruction which does not accord with the actual Roman iconography."[z] He discussed Cumont’s reconstruction of the bull-slaying scene and stated "that the portrayal of Mithras given by Cumont is not merely unsupported by Iranian texts but is actually in serious conflict with known Iranian theology."[aa] Another paper by R.L. Gordon argued that Cumont severely distorted the available evidence by forcing the material to conform to his predetermined model of Zoroastrian origins. Gordon suggested that the theory of Persian origins was completely invalid and that the Mithraic mysteries in the West were an entirely new creation.[129]

 

A similar view has been expressed by Luther H. Martin: "Apart from the name of the god himself, in other words, Mithraism seems to have developed largely in and is, therefore, best understood from the context of Roman culture."[130](p xiv)

 

However, according to Hopfe, "All theories of the origin of Mithraism acknowledge a connection, however vague, to the Mithra/Mitra figure of ancient Aryan religion."[19] Reporting on the Second International Congress of Mithraic Studies, 1975, Ugo Bianchi says that although he welcomes "the tendency to question in historical terms the relations between Eastern and Western Mithraism", it "should not mean obliterating what was clear to the Romans themselves, that Mithras was a 'Persian' (in wider perspective: an Indo-Iranian) god."[131]

 

Boyce states that "no satisfactory evidence has yet been adduced to show that, before Zoroaster, the concept of a supreme god existed among the Iranians, or that among them Mithra – or any other divinity – ever enjoyed a separate cult of his or her own outside either their ancient or their Zoroastrian pantheons."[132] However, she also says that although recent studies have minimized the Iranizing aspects of the self-consciously Persian religion "at least in the form which it attained under the Roman Empire", the name Mithras is enough to show "that this aspect is of some importance". She also says that "the Persian affiliation of the Mysteries is acknowledged in the earliest literary references to them."[24]

 

Beck tells us that since the 1970s scholars have generally rejected Cumont, but adds that recent theories about how Zoroastrianism was during the period bce now make some new form of Cumont's east-west transfer possible.[133] He says that

 

... an indubitable residuum of things Persian in the Mysteries and a better knowledge of what constituted actual Mazdaism have allowed modern scholars to postulate for Roman Mithraism a continuing Iranian theology. This indeed is the main line of Mithraic scholarship, the Cumontian model which subsequent scholars accept, modify, or reject. For the transmission of Iranian doctrine from East to West, Cumont postulated a plausible, if hypothetical, intermediary: the Magusaeans of the Iranian diaspora in Anatolia. More problematic – and never properly addressed by Cumont or his successors – is how real-life Roman Mithraists subsequently maintained a quite complex and sophisticated Iranian theology behind an occidental facade. Other than the images at Dura of the two 'magi' with scrolls, there is no direct and explicit evidence for the carriers of such doctrines. ... Up to a point, Cumont’s Iranian paradigm, especially in Turcan’s modified form, is certainly plausible.[134][135][136]

 

He also says that "the old Cumontian model of formation in, and diffusion from, Anatolia ... is by no means dead – nor should it be."[137]

 

en.wikipedia.org/wiki/Mithraism

"Darkened not completely dark let us walk in the darkened field

trees in the field outlined against that which is less dark

under the trees are bushes with orange berries dark green leaves

not poetry’s mixing of yellow light blue sky darker than that

darkness of the leaves a modulation of the accumulated darkness

orange of the berries another modulation spreading out toward us

it is like the reverberation of a bell rung three times

like the call of a voice the call of a voice that is not there.

 

We will not look up how they got their name in a book of names

we will not trace the name’s root conjecture its first murmuring

the root of the berries their leaves is succoured by darkness

darkness like a large block of stone hauled on a wooden sled

like stone formed and reformed by a dark sea rolling in turmoil."

 

--John Taggart

  

“Orange Berries Dark Green Leaves” from Is Music: Selected Poems. Copyright © 2010 by John Taggart. Reprinted by permission of Copper Canyon Press.

  

Source: Is Music: Selected Poems (Copper Canyon Press, 2010)

   

This model is of Samson, from the Bible, destroying the temple of Dagon.

 

The foundation and shaping of this temple building is based on a real philistine temple which was uncovered in a place called Tell Qasile.

 

This temple had two stone bases on which the pillars would sit. These pillars were wooden logs rested in place, with only the weight of the roof holding them in place. This is why my pillars are depicted in this manner instead of the more common approach by artists who represent them as being stone.

 

While going up from the foundations is purely conjecture we do know that the Philistine homes of this era had open roof styles (similar to the Roman villa). With the Bible describing the Philistines as being on the roof it stands to reason then that they could see into the chamber somehow so I went with the open roof design seen here. This would also explain why they did not have further pillars supporting the roof elsewhere.

The stone circle at Castlerigg (alternatively Keswick Carles, Carles, Carsles, Castle-rig or Druids' Circle)[3][4] is situated near Keswick in Cumbria, North West England. One of around 1,300 stone circles in the British Isles and Brittany, it was constructed as a part of a megalithic tradition that lasted from 3,300 to 900 BC, during the Late Neolithic and Early Bronze Ages.[5]

 

Various archaeologists have commented positively on the beauty and romance of the Castlerigg ring and its natural environment. In his study of the stone circles of Cumbria, archaeologist John Waterhouse commented that the site was "one of the most visually impressive prehistoric monuments in Britain."[6]

 

Every year, thousands of tourists travel to the site, making it the most visited stone circle in Cumbria.[6][7] This plateau forms the raised centre of a natural amphitheatre created by the surrounding fells and from within the circle it is possible to see some of the highest peaks in Cumbria: Helvellyn, Skiddaw, Grasmoor and Blencathra.

 

The stones are glacial erratic boulders composed of volcanic rock from the Borrowdale Volcanic Group. Both andesitic lavas and tuffs (volcanic ashes) are represented.[8] Castle Rigg sits on a deposit of glacial till,[9] and it is likely that the boulders were originally part of this deposit. The stones are set in a flattened circle, measuring 32.6 m (107 ft) at its widest and 29.5 m (97 ft) at its narrowest. The heaviest stone has been estimated to weigh around 16 tons and the tallest stone measures approximately 2.3m high. There is a 3.3m wide gap in its northern edge, which may have been an entrance. Within the circle, abutting its eastern quadrant, is a roughly rectangular setting of a further 10 stones. The circle was probably constructed around 3200 BC (Late Neolithic/Early Bronze-Age), making it one of the earliest stone circles in Britain and possibly in Europe.[10] It is important to archaeoastronomers who have noted that the sunrise during the Autumn equinox appears over the top of Threlkeld Knott, a hill 3.5 km to the east. Some stones in the circle have been aligned with the midwinter sunrise and various lunar positions.

 

There is a tradition that it is impossible to count the number of stones within Castlerigg; every attempt will result in a different answer. This tradition, however, may not be far from the truth. Due to erosion of the soil around the stones, caused by the large number of visitors to the monument, several smaller stones have ‘appeared’ next to some of the larger stones. Because these stones are so small, they are likely to have been packing stones used to support the larger stones when the circle was constructed and would originally have been buried. Differences in opinion as to the exact number of stones within Castlerigg are usually down to whether the observer counts these small packing stones, or not; some count 38 and others, 42. The ‘official’ number of stones, as represented on the National Trust information board at the monument, is 40.

 

In the early 20th century, a single outlying stone was erected by a farmer approximately 90m to the south west of Castlerigg. This stone has many linear ‘scars’ along its side from being repeatedly struck by a plough, suggesting that it was once buried below the surface and also why the farmer dug it up. It is not possible to say whether this stone was originally part of the circle, or just a naturally deposited boulder.

 

The original motives behind the construction of Castlerigg, its subsequent uses, and how these may have changed over time are not known. Current thinking has linked Castlerigg with the Neolithic Langdale axe industry in the nearby Langdale fells: the circle may have been a meeting place where these axes were traded or exchanged. Ritually deposited stone axes have been found all over Britain, suggesting that their uses went far beyond their practical capabilities. Exchange or trading of stone axes may not have been possible without first taking part in a ritual or ceremony.

Two of Britain's earliest antiquarians, John Aubrey (1626–97) and William Camden (1551–1623), visited Cumbria with an interest in studying the area's megalithic monuments. Both described Long Meg and Her Daughters, another large stone circle, and recounted local legend and folklore associated with this monument, but neither writers mentions a visit to Castlerigg or the area around Keswick.[11] John Aubrey was also the first writer to erroneously connect Neolithic and Bronze-Age megalithic monuments with the Iron-Age Druids.

 

It was not until the early 18th century that Castlerigg came to the attention of the wider public, when William Stukeley (1687–1765) visited the site, in 1725.

 

Stukeley's account of his visit to Castlerigg is brief and was published in his Itinerarium Curiosum[12] in 1776, 11 years after his death. Stukeley's visit is important, as it is the earliest written record of the stone circle at Castlerigg:

 

…for a mile before we came to Keswick, on an eminence in the middle of a great concavity of those rude hills, and not far from the banks of the river Greata, I observed another Celtic work, very intire: it is 100 foot in diameter, and consists of forty stones, some very large. At the east end of it is a grave, made of such other stones, in number about ten: this is placed in the very east point of the circle, and within it: there is not a stone wanting, though some are removed a little out of their first station: they call it the Carsles, and, corruptly I suppose, Castle-rig. There seemed to be another larger circle in the next pasture toward the town. (Stukeley 1969 Vol. II, 48).

 

Stukeley could be describing the circle as it stands today, as it has changed little in the three centuries since his visit. The rectangular enclosure within the circle, that Stukeley took to be a grave, still consists of 10 stones. It is not clear, however, why Stukeley believed the circle was not missing a single stone. Today there are several large gaps in the circle, suggesting that a number of stones may have indeed been either moved into a different position (possibly after the stone had fallen or been removed completely). Of course, there is no certainty today as to the original appearance of the circle, or how much it may have changed in the preceding millennia, prior to Stukeley's visit. It is believed, however, that the circle survives today in a relatively intact state, changed certainly, but not so far from its original design.

 

Stukeley's observation of a second circle in the next field is a great revelation that places the stones at Castlerigg in a whole new light; that he fails to deliver a description demonstrates well the frustration felt by modern researchers when dealing with the works of antiquarians. This account could easily be dismissed today as pure fancy or it could be thought that he had mistakenly described a natural feature, as there is no evidence of it today, either above ground or in the observations of later scholars.

 

The apparently unspoilt and seemingly timeless landscape setting of Castlerigg stone circle provided inspiration for the poets, painters and writers of the 19th century Romantic movement. In John Keats’ Hyperion the passage “Scarce images of life, one here, one there,/Lay vast and edgeways; like a dismal cirque/Of Druid stones, upon a forlorn moor…“ is alleged to have been inspired by his visit to the stones; a visit, it seems, with which he was less than impressed. Samuel Taylor Coleridge, in 1799, visited Castlerigg with William Wordsworth and wrote of it, that a mile and a half from Keswick stands “…a Druidical circle [where] the mountains stand one behind the other, in orderly array as if evoked by and attentive to the assembly of white-vested wizards”.

 

An early description of Castlerigg stone circle can be found in the 1843 book The Wonders of the World in Nature, Art and Mind, by Robert Sears.[13] In the passage quoted below, Sears also quotes an earlier description of the circle by Ann Radcliffe (Mrs. Radcliffe).

 

The Druidical Circle, represented in the accompanying plate, is to be found on the summit of a bold and commanding eminence called Castle-Rigg, about a mile and a half on the old road, leading from Keswick, over the hills to Penrith,—a situation so wild, vast, and beautiful, that one cannot, perhaps, find better terms to convey an idea of it than by adopting the language of a celebrated female writer, (Mrs. Radclifle,) who, travelling over the same ground years ago, thus described the scene: "Whether our judgment," she says, " was influenced by the authority of a Druid's choice, or that the place itself commanded the opinion, we thought this situation the most severely grand of any hitherto passed. There is, perhaps, not a single object in the scene that interrupts the solemn tone of feeling impressed by its general character of profound solitude, greatness, and awful wildness. Castle-Rigg is the centre point of three valleys that dart immediately under it from the eye, and whose mountains form part of an amphitheatre, which is completed by those of Borrowdale on the west, and by the precipices of Skiddaw and Saddleback, close on the north. The hue which pervades all these mountains is that of dark heath or rock; they are thrown into every form and direction that fancy would suggest, and are at that distance which allows all their grandeur to prevail. Such seclusion and sublimity were indeed well suited to the dark and wild mysteries of the Druids."

 

Sears then continues his description:

 

The one here represented is of the first, or simple class, and consists, at present, of about forty stones of different sizes, all, or most of them, of dark granite,— the highest about seven feet, several about four, and others considerably less ; the few fir-trees in the centre are, of course, of very modern growth. The form may, with more propriety, be called an oval, being thirty-five yards in one direction, and thirty-three yards in another, in which respect it assimilates exactly to that of Rollrich; but what distinguishes this from all other Druidical remains of a similar nature, is the rectangular enclosure on the eastward side of the circle, including a space of about eight feet by four. The object of this is a matter of conjecture ;—by some it is supposed to have been a sort of Holy of Holies where the Druids met, separated from the vulgar, to perform their rites, their divinations, or sit in council to determine controversies ; others consider it to have been for the purposes of burial; probably it might have been intended for both.

 

The later 19th century saw an increase in research into Castlerigg stone circle. C W Dymond visited the circle in 1878 and 1881, from which visits he produced the first accurate plan of the stones. He marked the position of one of the internal cairns, showing that it was clearly visible at that time, but missed the other two cairns observed by Benjamin Williams[14] in 1856 showing that these two features have never been clearly defined.

 

The only known archaeological excavation at Castlerigg was carried out by W K Dover in 1882, one year before the site was scheduled. His excavation targeted the internal rectangular enclosure at the eastern side of the circle and his account of his excavation is brief and hidden within details of a day trip to the circle on 5 October 1882, by members of the Cumberland and Westmorland Antiquarian and Archaeological Society, which was published in 1883:[15]

 

Prior to the visit of the Society some excavations had been made under the superintendence of Mr. W Kinsey Dover, with the view of finding whether the subsoil would disclose anything that might lead to some conclusion as to the age or object of the circle. The following is Mr. Dover’s report: Length of inclosure within the Keswick stone circle, 22 feet, east and west; breadth, 11 feet, north and south. Length opened out, 18 feet to 19 feet; breadth, 3 feet 3 inches, with two cross cuts of about 2 feet. Depth of dark superficial soil to where the yellow undisturbed soil appears, 14 inches, with the exception of a small portion at the west end where the black soil mixed with stones continued to a depth of 3 feet. Near the bottom here, I found what I think to be a few small pieces of burned wood or charcoal, also some dark unctuous sort of earth, a sample of both I brought away. (Dover 1883, 505).

 

What subsequently happened to the samples of ‘burned wood or charcoal’ and the ‘dark unctuous sort of earth’ is unknown, other than they are now likely to be lost or, if not, too contaminated to be worth modern scientific analysis. Nevertheless, Dover's excavation is the only one to have been carried out at Castlerigg. It is, however, believed by some,[16] based on the dimensions given by Dover, that if any stratigraphy exists within the rectangular enclosure it would not have been completely destroyed and the potential to create a relative sequence between the circle and the enclosure should still be possible. It is unlikely that further excavation around the stones would be permitted today as it is neither threatened by farming or development and erosion of the ground surface by the many visitors to the site is kept in check and is not sufficient to affect the integrity of the stones.

 

Much of our knowledge and understanding of Castlerigg stone circle has been passed down to us by the work of 18th century antiquarians and 19th century amateurs. Considering that the stone circles of Cumbria in general are of such antiquity, being the earliest stone circles in the whole of Europe, it is surprising that so little work has been carried out here under modern conditions and that none of the stone circles of Cumbria have so far been scientifically dated.[17]

 

Since the 1960s, the names Aubrey Burl and Alexander Thom have become synonymous with stone circles and both men have contributed significantly to the literature on this subject, whilst taking opposing sides regarding their purpose and significance. The works of Burl strongly support the idea that any geometry within the circle, or astronomical alignments, are either purely coincidental or symbolic in nature. Thom, on the other hand, is a proponent of the circle builders being adept astronomers and mathematicians and suggests that these skills can be seen in all stone circles, everywhere.[18] While neither Burl's nor Thom's works deal with Castlerigg exclusively, they do attempt to place all the stone circles of Britain in context to each other and to explain their purpose.

 

English Heritage subjected the scheduled area and the field to its immediate west to a geophysical survey in 1985 in order to improve our understanding of the stone circle and to provide a better interpretation for visitors.[19] A full report of the findings from 1985 has still to be published.

 

In 2004, Dr Margarita Díaz-Andreu, of the Department of Archaeology at Durham University, commissioned a survey of the stones at Castlerigg in response to claims that prehistoric rock art had been discovered there. A pioneering survey technique that used a laser to record three-dimensional images of the stones was employed. Unfortunately, only graffiti from more recent times was discovered and no trace of the alleged prehistoric carvings was found.

 

Castlerigg has a solar alignment and is used in solstice celebrations

 

Castlerigg stone circle was one of the monuments included in the Ancient Monuments Protection Act 1882, which included a 'Schedule' of 68 sites in Great Britain and Ireland.[1] It thus became one of the first scheduled ancient monuments. The following year the stone circle was 'taken in to state care'.[22] Under the 1882 act a deed of guardianship could be entered into by a landowner, in which the monument, but not the land it stands on, becomes the property of the state. As one of the first such sites to enter into such an agreement it occupies a small place in the history of archaeological conservation.[17] In 1913, Canon Hardwicke Rawnsley, one of the founders of the National Trust, was among the prime organisers of a public subscription which bought the field in which the stone circle stands, which he then donated to the National Trust.[16] Responsibility for the stone circle remains with English Heritage, the successor body to the Ministry of Works, whilst ownership of the site is retained by the National Trust.

   

The Red Fox (Vulpes vulpes) is a small canid native to much of North America and Eurasia, as well as northern Africa and pakistan. It is the most recognizable species of fox and in many areas it is referred to simply as "the fox". As its name suggests, its fur is predominantly reddish-brown, but there is a naturally occurring grey morph known as the “silver” fox; a strain of domesticated silver fox has been produced from these animals by systematic domestication.

 

The red fox is by far the most widespread and abundant species of fox, found in almost every single habitat in the Northern Hemisphere, from the coastal marshes of United States, to the alpine tundras of Tibetan Plateau. It was introduced into Australia in the 19th century.[2] It is capable of co-existing with more specialized species of foxes, such as Arctic fox, in the same habitat. The red fox can withstand and sometimes thrive in areas with heavy human disturbance. It is nowhere near extinction, and its amazing adaptiveness is driving many other less competent species into extinction.

 

The red fox is frequently featured in stories of many cultures, and is often portrayed as a sly animal.

Living as it does in a wide variety of habitats, the red fox displays a wide variety of behaviours. In Biology and Conservation of Wild Canids,[34] MacDonald and Sillero-Zubiri state that two populations of the red fox may be behaviourally as different as two species.

 

The red fox is primarily crepuscular with a tendency to becoming nocturnal in areas of great human interference (and artificial lighting); that is to say, it is most active at night and at twilight. It is generally a solitary hunter. If a fox catches more food than it can eat, it will bury the extra food (cache) to store it for later.

 

In general, each fox claims its own territory; it pairs up only in winter, foraging alone in the summer. Territories may be as large as 50 km² (19 square miles); ranges are much smaller (less than 12 km², 4.6 sq mi) in habitats with abundant food sources, however. Several dens are utilized within these territories; dens may be claimed from previous residents such as marmots, or dug anew. A larger main den is used for winter living, birthing and rearing of young; smaller dens are dispersed throughout the territory for emergency and food storage purposes. A series of tunnels often connects them with the main den. One fox may only need a square kilometre of land marked by recognition posts that are special smells that come from a scent gland located just above a fox's tail.

 

The scent from this gland is composed of or very closely related to the thiols and thioacetate derivatives used by skunks (most notably Mephitis mephitis) as a defensive weapon. This gives the red fox a skunklike scent detectable by humans at close proximity (about 2 to 3 meters or less) but which is not easily transferred to other animals or inanimate objects; so the concentrations secreted and/or produced by the gland must be very much less than that of the skunk. The red fox cannot spray the thiolates like the skunks and does not appear to use the secretion as a defense.

 

The red fox primarily forms monogamous pairs each winter, who cooperate to raise a litter of 4–6 kits (also called pups) each year. Young foxes disperse promptly on maturity (approx. 8–10 months).

 

Though usually monogamous, evidence for polygamy (polygyny and polyandry) exists, including males’ extraterritorial movements during breeding season (possibly searching for additional mates) and males’ home ranges overlapping two or more females’ home ranges. Such variability is thought to be linked to variation in the spatial availability of key resources such as food.[1]

 

The reason for this "group living" behaviour is not well understood; some researchers[who?] believe the non-breeders boost the survival rate of the litters while others[who?] believe there is no significant difference, and such arrangements are made spontaneously due to a resource surplus.

 

Socially, the fox communicates with body language and a variety of vocalizations. Its vocal range is quite large and its noises vary from a distinctive three-yip "lost call" to a shriek reminiscent of a human scream. It also communicates with scent, marking food and territorial boundary lines with urine and faeces.

 

John James Audubon noted that cross foxes tended to be shyer than their fully red counterparts. He conjectured that the reason was due to the greater commercial value its fur, thus forcing it to adopt a warier behaviour to evade hunters.[35]

 

One of the more normal spiral galaxies that made it into the catalog. Looks like some past interaction just finishing up. This one happens to be overlapping a background galaxy, which might possibly (conjecture on my part) have been mistaken for part of the foreground galaxy at the time it was cataloged.

 

Taking a look at the catalog itself, this is noted as "RING w. I/A COMP'NS" (ring with interacting companions) and this would appear to be two mistakes: that this is a ring galaxy, and that the background galaxy is a nearby companion. I will note, however, it does look a bit like a ring in the imagery they saw (edit: actually this seems to be imagery from NED, not necessarily the original plate), and that would logically put the backgrounder as a companion based on other assumptions about ring galaxies. Uh, astronomy is based on a lot of assumptions, sometimes.

 

Found a color image in the DES DR1 data.

legacysurvey.org/viewer?ra=80.6775&dec=-39.0634&z...

 

Data from the following proposal is used to create this image:

Establishing HST's Low Redshift Archive of Interacting Systems

 

All channels: ACS/WFC F606W

 

North is 55.93° counter-clockwise from up.

Seruwila Mangala Raja Maha Vihara is an ancient temple which is among the sixteen holiest Buddhist shrines [Solomathana] in Sri Lanka.

 

It is reachable both from road and sea. Sea route begins at Trincomalee to Muttur on boat and another 16 km by roads. Land route is via Kantalai, to Allai which is approximately 45 km through dense forest.

 

List of Monuments in the complex:

 

Stupa - Origin 2nd Century B.C. - restored in 1920's.

Restored Northern entrance - This building has evidence of molded bricks, balustrades, guard stones and moonstones. In addition there is ruined ceremonial gateway with carved stone door frame.

Western entrance - Evidences of preliminary stages of stone works in moldings showing exemplary stone jointing methods.

Southern entrance - Balustrades with elephant motifs, guard stones and stone door frame etc.

Eastern entrance

Image house building at the Stupa terrace

Sculptured stone lotus

Bo tree shrine [Bodhighara]

Ancient pond

Remains of ancient Chapter House

Remains of monasteries

Remains of a building on stone pillars

Natural stone platform and caves with primitive paintings

History and Development

 

During the reign of Kavantissa (2nd century B.C.) the Kingdom of Ruhuna was threatened by invaders. The king had to evolve a strategy to prevent a disaster. He was very well aware that there was a buffer state of Seru on the north eastern seaboard of Sri Lanka which was ruled by a prince by the name of Siva. The King finally had been able to solve the problem avoiding military confrontation and as a result he had to build a Stupa at Seruwila.

 

King Kavantissa knew that he could make use of the loyalty and respect the Sinhala nobles and the populace had for Buddhism to win over Princes Siva and Abhaya, his ally. The word was spread by religious teachers that Sacred Relic of the Buddha which was in the possession of Kavantissa was destined to be enshrined by him personally in a stupa to be built at Seru and that Lord Buddha had prophesied this would happen. Once the ground work had been laid, Kavantissa had marched with his army towards Seru proclaiming the purpose of his visit asking all the landowners in and around Seru to come to his assistance. The Thera who had propagated the story about the Relic of the Buddha had also accompanied him.

 

"The kinglets of Seru and Soma must have found themselves in the horns of a dilemma. If they received Kavantissa in a friendly manner it would have amounted to acknowledging him as their suzerain. If they did not do so they would have alienated the sympathies of their own subjects, for the declared purpose of Kavantissa's visit was one which the people as a whole would have approved. Besides Kavantissa was accompanied by a powerful force and the spiritual mentor who had accompanied him on this expedition was the one who commanded the respect of the local rulers as the prince of Mahagama. The outcome was, the kinglets of Seru and Soma and their retainers received Kavantissa with honour due to an overlord and assisted him in the building of the shrine. Thus Kavantissa achieved well described as a Dhamma- Vijaya which ultimately was of benefit to all parties concerned'. -Dhatuvamsa-

 

Thus the Sacred Relic, which was the frontal bone of the Buddha, was enshrined in the stupa which was known as Tissa Maha Vehera.

 

Reconciliation had brought in its rewards. The stratagem adopted by Kavantissa helped him to unify the entire portion of the country to the south of the Mahaweli and Kelani rivers and establish his capital at Mahagama. Meanwhile, the fame of the Seruwila shrine had spread far and wide and it became a great place of worship and pilgrimage.

 

Having extended his authority to the Seru district Kavantissa had caused the marsh in the vicinity of the stupa to be drained and converted into a lake. Having done this, he had dedicated the lands around the shrine to a distance of eleven miles for cultivation so the harvests could be used for the maintenance of the sacred shrine and the 500 monks who were the residents there. There are evidences that Arahats have resided in the caves around the Stupa terrace. In the vicinity of the dagaba is an ancient inscription which goes back to the second century. It states -

 

"Bata Gutaha Lene Caduke" which when translated means - "The cave of Lord Gutta is dedicated to the Sangha of the four quarters."

 

There is another rock inscription belong to the period of King Kassapa IV [A.D. 898 - 9141 mentioning about the Arahats and identification of the place name as Tissa Maha Vehera. Another inscription found at the Stupa terrace belongs to the reign of Kassapa V [A.D. 914 - 923].

 

Over the years, the stupa fell into decay under the pressure of the Tamil invasions from the north. But there are evidences in the literature that this area was under the purview of the Kandyan territory during the 17'~ Century AD and the existence of this stupa.

 

During the Colonial occupation of the island, priority was given to fertile western part of the island and as a result the arid dry zone neglected left to wilderness.

 

According to the late Dr. R. L. Brohier, Seruwila region was a vast swamp or villu where the flood waters of the Mahaweli Ganga collected. This villu was the home of large flocks of teal (seru) during migratory period. That perhaps was how the place came to be known as Seruwila (Seeing Ceylon by R. L. Brohier).

 

Development

 

It was only in 1922 that the dagaba was re-discovered by Ven. Dambagasare Sumedhankara Thero and assisted by the Archeological Department, he restored the Stupa using remains of ancient structures still survive around the Stupa to conjecture the conservation work. The conservation was completed in 1931.

 

In view of the importance of this sacred shrine and to attract more pilgrims to the area, the Department of Town and Country Planning has drawn up a plan for the development of a new town complete with pilgrim rests, market areas etc. during 1970's.

 

Because of the unrest in the North and the East of the island, past two decades show low progress in restoration and development activities and the raging war situation has aggravated the deterioration of the remains.

 

Form and date of most recent records of site

 

"Historic Seruwila" - An unpublished M.A. Dissertation by Mr. P.D. Ratnasiri submitted for the Post Graduate Examination in Archaeology of the University of Kelaniya. Submitted in May 2002.

 

Present state of conservation

 

Because of the unrest in the North and the East of the island, past two decades show very low progress in restoration activities and the raging war situation has aggravated the deterioration of the remains.

 

The nation must be grateful to the Ven. Dambagasare Sri Sumedhankara Thero for discovering the long forgotten Seruwila Stupa in 1922. After the re-discovery it was repaired with the permission of the English Government in 1924 with finances collected forming a society. In 1931, the stupa was opened to the public veneration.

 

The Stupa and its environs covering approximately 85 acres had been declared as an Archaeological Reserve in 1962. After this the Department of Archaeology had been carrying out conservation work by stages.

 

Monument - Year of conservation

 

Ancient Pond - 1970's

 

Northern entrance - 1973 [conjectural restoration]

 

Western entrance - 1979

 

Bodhighara - 1980

 

Stone Paved Terrace of Stupa - 1981

 

Awasa [monks' residence] - 1983

 

The Department of Archaeology is responsible for the conservation work and preservation of the site. The Chief incumbent thero and the development society of the Temple are managing and maintain the premises at present.

 

Policies and programmes related to the presentation and promotion of the property

 

Meaningful and urgent measures are necessary to upgrade its environs so that pilgrims would not be inconvenienced after a long journey. It is vital that we should retain Seruwila as a prime pilgrim location in the East of the Island. The National Physical Planning Department has been drafted a Development and Management Plan for the Buffer zone of the site, which is to be developed as a socio-cultural entity with museums, educational programmes, information centres to facilitate the pilgrims.

 

whc.unesco.org/en/tentativelists/5083/

The last weekend of the month, and the first after pay day, which means I could order some socks. And at Tesco I could replenish the wine stocks with a box of 3l of te cheapest red.

 

Being the end of January, it is now getting light when we set off for Tesco, the neon lights of the retail park at Whitfield as daylight grows stronger. Somehow we had used double the fuel as last week, with only an half hour's drive to Stodmarsh last week being the extra driving we did.

 

Tesco has Valentine's cards, presents and also Easter eggs and other stuff celebrating days in the forthcoming months.

 

We had a list of stuff to get, not just beer and wine, and lots of vegetables as we are having Jen, Mike and his new girlfriend over for lunch on Sunday.

 

If I remember to get the chicken out of the freezer, of course.

 

That all done, and somehow, ten quid cheaper than last week even with wine and Belgian beer, we headed home for first breakfast, coffee, then bacon butties and more brews once we had put the shopping away.

 

At ten we went out, only for a warning light to come on as the engine turned over. It seems a bulb in the headlight had gone, but the car knew which one it was. On the way to Lyminge, there is a Halfords, now that the one on Dover closed over the pandemic, so we tootled along the A20, over the top of Shakespeare Down and into town.

 

Jools found the bulb and a nice young lady fitted it for us, getting access from the wheelarch via a small panel. All done in ten minutes for fifteen quid.

 

And road legal again.

 

Back onto the motorway for the one junction before taking the turning for the back road to Hythe, though we headed inland through Etchinghill to Lyminge. And I realised it was years since we had driven this road, as we have been coming to the orchid fields through Barham usually, not from Folkestone.

 

The road climbs and turns round the foot of the downs before levelling out as it approaches Lyminge.

 

We go through the village, past the rows of the parked cars, and the small library in the building of the village railway station once the line from Folkestone to Canterbury closed at the end of the 50s.

 

The village of Lyminge stretches along the main road and around the former station, but the church is situated a short way along Church Street (of course), on a low mound, from under which the largest winterbourne, The Nailbourne, rises. It has been a site of worship since Roman times, maybe even before then.

 

We were here because in 2019, major excavations revealed the remains of the 7th century chapel of Queen Ethelburga. It was uncovered under the path that now leads under the single flying buttress to the porch, and since the dig ended, the path relaid, but with the outline of the chapel clearly showing in different colour tarmac.

 

I photographed the stained glass, as the ongoing plan to revisit churches already done, but with the big lens as I always seem to find something new to do in them. This time the glass through the big glass of the zoom lens.

 

Before leaving we walk down to the Well to revisit the source of the Nailbourne, some twenty feet below the road, the clear and cold waters of the bourne come bubbling out of the ground before meandering across the verdant meadow.

 

Just up the valley is Elham itself, I have photographed it well in the past, but the plan is to redo with windows with the big lens and the fittings too.

 

The church sits to the south of a small square, one of the village pubs is opposite, though is currently closed for renovation. The church was unlocked, and the door ajar, so I went in.

 

The church is ancient, but most of what you notice is from work done in the first decade of the 20th century, giving it the feeling of being "high".

 

Dominating the west end is the organ in its loft, it really is very imposing and wouldn't look out of place in a City church.

 

We set the sat nav for home, and it leads us down to the bottom of the valley and up the other side through Acris. The bed of the Nailbourne was already dry, despite it being just a mile from the source, because the water table isn't high enough, and the water seeps through the chalk bedrock instead.

 

We travel down lanes that got ever narrower, with grass growing between the wheeltracks. The road much less travelled for sure.

 

At Swingfield, we were greeted by the sweep of a hedge made of native dogwood, its new shoots showing starkly red in the sunshine against the clear blue sky. We stop to take shots.

 

We get home in time for a brew and a chocolate bar before the football was going to start. But I had other plans, as I made tagine for our early dinner. Which, we ate before four as it smelled so darned good bubbling away in the oven.

 

Some flavoured couscous to go with it, and a glass of red vin out of the box.

 

Lovely.

 

Scully and I sit on the sofa until half seven in the evening, either listening to the reports of the three o'clock games, or watching the evening kick off.

 

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The church stands in the village square removed from the main road. The flint rubble construction and severe restoration of the exterior does not look welcoming, but the interior is most appealing with plenty of light flooding through the clerestory windows. The rectangular piers of both north and south arcades with their pointed arches and boldly carved stops are of late twelfth-century date. Between them hang some eighteenth-century text boards. The character of the church is given in the main by late nineteenth- and early twentieth-century work. The high altar has four charmingly painted panels by John Ripley Wilmer in Pre-Raphaelite style, executed in 1907. At the opposite end of the church are the organ loft, font cover and baptistry, all designed by F.C. Eden, who restored the church in the early 1900s. He also designed the west window of the south aisle as part of a larger scheme which was not completed. In the south chancel wall are two windows of great curiosity. One contains a fifteenth-century figure of St Thomas Becket while the other shows figures of David and Saul. This dates from the nineteenth century and was painted by Frank Wodehouse who was the then vicar's brother. The face of David was based on that of Mme Carlotta Patti, the opera singer, while Gladstone and Disraeli can be identified hovering in the background! It is a shame that it has deteriorated badly.

 

www.kentchurches.info/church.asp?p=Elham

 

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ELEHAM,

OR, as it is as frequently written, Elham, lies the next parish south-eastward from Stelling. It was written in the time of the Saxons both Uleham and Æiham, in Domesday, Albam. Philipott says, it was antiently written Helham, denoting the situation of it to be a valley among the hills, whilst others suppose, but with little probability, that it took its name from the quantity of eels which the Nailbourn throws out when it begins to run. There are Seven boroughsin it, of Bladbean, Boyke, Canterwood, Lyminge, Eleham, Town, Sibton, and Hurst.

 

Eleham is said to be the largest parish in the eastern parts of this county, extending itself in length from north to south, through the Nailbourn valley, about three miles and an half; and in breadth five miles and a half, that is, from part of Stelling-minnis, within the bounds of it, across the valley to Eleham down and Winteridge, and the southern part of Swinfield-minnis, almost up to Hairn-forstal, in Uphill Folkestone. The village, or town of Eleham, as it is usually called, is situated in the above-mentioned valley, rather on a rise, on the side of the stream. It is both healthy and pleasant, the houses in it being mostly modern and wellbuilt, of brick and fashed. As an instance of the healthiness of this parish, there have been within these few years several inhabitants of it buried here, of the ages of 95, 97, and 99, and one of 105; the age of 40 years being esteemed that of a young person, in this parish. The church, with the vicarage on the side of the church-yard, is situated on the eastern side of it, and the court lodge at a small distance from it. This is now no more than a small mean cottage, thatched, of, I believe, only two rooms on a floor, and unsit for habitation. It appears to be the remains of a much larger edifice, and is built of quarry-stone, with small arched gothic windows and doors, the frames of which are of ashlar stone, and seemingly very antient indeed. It is still accounted a market-town, the market having been obtained to it by prince Edward, afterwards king Edward I. in his father's life-time, anno 35 Henry III. to be held on a Monday weekly, which, though disused for a regular constancy, is held in the market-house here once in five or six years, to keep up the claim to the right of it; besides which there are three markets regularly held, for the buying and selling of cattle, in every year, on Palm, Easter, and Whit Mondays, and one fair on Oct. 20th, by the alteration of the stile, being formerly held on the day of St. Dionis, Oct. 9, for toys and pedlary. The Nailbourn, as has been already mentioned before, in the description of Liminage, runs along this valley northward, entering this parish southward, by the hamlet of Ottinge, and running thence by the town of Eleham, and at half a mile's distance, by the hamlet of North Eleham, where there are several deep ponds, in which are from time to time quantities of eels, and so on to Brompton's Pot and Wingmere, at the northern extremity of this parish. The soil in the valley is mostly an unfertile red earth, mixed with many flints; but the hills on each side of it, which are very frequent and steep, extend to a wild romantic country, with frequent woods and uninclosed downs, where the soil consists mostly of chalk, excepting towards Stelling and Swinfield minnis's, where it partakes of a like quality to that of the valley, tance,by the hamlet of North Eleham, where there only still more poor and barren. At the north-west corner of the parish, on the hill, is Eleham park, being a large wood, belonging to the lord of Eleham manor.

 

Dr. Plot says, he was informed, that there was the custom of borough English prevailing over some copyhold lands in this parish, the general usage of which is, that the youngest son should inherit all the lands and tenements which his father had within the borough, &c. but I cannot find any here subject to it. On the contrary, the custom here is, to give the whole estate to the eldest son, who pays to the younger ones their proportions of it, as valued by the homage of the manor, in money.

 

At the time of taking the survey of Domesday, anno 1080, this place was part of the possessions of the bishop of Baieux, under the general title of whose lands it is thus entered in it:

 

In Honinberg hundred, the bishop of Baieux holds in demesne Alham. It was taxed at six sulins. The arable land is twenty-four carucates. In demesne there are five carucates and forty-one villeins, with eight borderers having eighteen carucates. There is a church, and eight servants, and two mills of six shillings, and twenty eight acres of meadow. Wood for the pannage of one hundred hogs. In the time of king Edward the Confessor, and afterwards, it was worth thirty pounds, now forty, and yet it yields fifty pounds. Ederic held this manor of king Edward.

 

Four years after the bishop was disgraced, and all his possessions were consiscated to the crown, whence this manor seems to have been granted to William de Albineto, or Albini, surnamed Pincerna, who had followed the Conqueror from Normandy in his expedition hither. He was succeeded by his son, of the same name, who was made Earl of Arundel anno 15 king Stephen, and Alida his daughter carried it in marriage to John, earl of Ewe, in Normandy, whose eldest son Henry, earl of Ewe, was slain at the siege of Ptolemais in 1217, leaving Alice his sole daughter and heir, who entitled her husband Ralph D'Issondon to the possession of this manor, as well as to the title of earl of Ewe. She died in the reign of king Henry III. possessed of this manor, with the advowson of the church, and sealed with Barry, a label of six points, as appears by a deed in the Surrenden library; after which it appears to have come into the possession of prince Edward, the king's eldest son, who in the 35th year of it obtained the grant of a market on a Monday, and a fair, at this manor, (fn. 1) and afterwards, in the 41st year of that reign, alienated it to archbishop Boniface, who, left he should still further inflame that enmity which this nation had conceived against him, among other foreigners and aliens, by thus increasing his possessions in it, passed this manor away to Roger de Leyborne, who died possessed of it in the 56th year of that reign, at which time it appears that there was a park here; (fn. 2) and in his name it continued till Juliana de Leyborne, daughter of Thomas, became the sole heir of their possessions, from the greatness of which she was usually called the Infanta of Kent. She was thrice married, yet she had no issue by either of her husbands, all of whom she survived, and died in the 41st year of king Edward III. upon which this manor, among the rest of her estates, escheated to the crown, there being no one who could make claim to them, by direct or even by collateral alliance. (fn. 3) Afterwards it continued in the crown till king Richard II. vested it in feoffees in trust, towards the endowment of St. Stephen's chapel, in his palace of Westminster, which he had in his 22d year, completed and made collegiate, and had the year before granted to the dean and canons this manor, among others, in mortmain. (fn. 4) All which was confirmed by king Henry IV. and VI. and by king Edward IV. in their first years; the latter of whom, in his 9th year, granted to them a fair in this parish yearly, on the Monday after Palm-Sunday, and on the Wednesday following, with all liberties, &c. In which situation it continued till the 1st year of king Edward VI. when this college was, with all its possessions, surrendered into the king's hands, where this manor did not continue long; for the king in his 5th year, granted it to Edward, lord Clinton and Saye, and he reconveyed it to the crown the same year. After which the king demised it, for the term of eighty years, to Sir Edward Wotton, one of his privy council, whose son Thomas Wotton, esq. sold his interest in it to Alexander Hamon, esq. of Acrise, who died in 1613, leaving two daughters his coheirs, the youngest of whom Catherine, married to Sir Robert Lewknor, entitled him to it; he was at his death succeeded by his son Hamon Lewknor, esq. but the reversion in see having been purchased of the crown some few years before the expiration of the above-mentioned term, which ended the last year of king James I.'s reign, to Sir Charles Herbert, master of the revels. He at the latter end of king Charles I.'s reign, alienated it to Mr. John Aelst, merchant, of London; after which, I find by the court rolls, that it was vested in Thomas Alderne, John Fisher, and Roger Jackson, esqrs. who in the year 1681 conveyed it to Sir John Williams, whose daughter and sole heir Penelope carried it in marriage to Thomas Symonds, esq. of Herefordshire, by the heirs of whose only surviving son Thomas Symonds Powell, esq. of Pengethley, in that county, it has been lately sold to Sir Henry Oxenden, bart. who is now entitled to it.

 

A court leet and court baron is held for this manor, which is very extensive. There is much copyhold land held of it. The demesnes of it are tithe-free. There is a yearly rent charge, payable for ever out of it, of 87l. 13s. 1d. to the ironmongers company, in London.

 

Shottlesfield is a manor, situated at the southeast boundary of this parish, the house standing partly in Liminge, at a small distance southward from the street or hamlet of the same name. It was, as early as the reign of king Edward II. the inheritance of a family called le Grubbe, some of whom had afterwards possessions about Yalding and Eythorne. Thomas le Grubbe was possessed of it in the 3d year of that reign, and wrote himself of Shottlesfeld, and from him it continued down by paternal descent to John Grubbe, who in the 2d year of king Richard III. conveyed it by sale to Thomas Brockman, of Liminge, (fn. 5) whose grandson Henry Brockman, in the 1st year of queen Mary, alienated it to George Fogge, esq. of Braborne, and he, in the beginning of queen Elizabeth's reign, sold it to Bing, who, before the end of that reign, passed it away to Mr. John Masters, of Sandwich, from whom it descended to Sir Edward Masters, of Canterbury, who at his decease, soon after the death of Charles I. gave it to his second son, then LL. D. from whose heirs it was alienated to Hetherington, whose last surviving son the Rev. William Hetherington, of North Cray place, died possessed of it unmarried in 1778, and by will devised it, among his other estates, to Thomas Coventry, esq. of London, who lately died possessed of it s. p. and the trustees of his will are now entitled to it.

 

The manor of Bowick, now called Boyke, is situated likewise in the eastern part of this parish, in the borough of its own name, which was in very antient times the residence of the Lads, who in several of their old evidences were written De Lad, by which name there is an antient farm, once reputed a manor, still known, as it has been for many ages before, in the adjoining parish of Acrise, which till the reign of queen Elizabeth, was in the tenure of this family. It is certain that they were resident here at Bowick in the beginning of king Henry VI.'s reign, and in the next of Edward IV. as appears by the registers of their wills in the office at Canterbury, they constantly stiled themselves of Eleham. Thomas Lade, of Bowick, died possessed of it in 1515, as did his descendant Vincent Lade in 1563, anno 6 Elizabeth. Soon after which it passed by purchase into the name of Nethersole, from whence it quickly afterwards was alienated to Aucher, and thence again to Wroth, who at the latter end of king Charles I.'s reign sold it to Elgar; whence, after some intermission, it was sold to Thomas Scott, esq. of Liminge, whose daughter and coheir Elizabeth, married to William Turner, esq. of the Friars, in Canterbury, at length, in her right, became possessed of it; his only surviving daughter and heir Bridget married David Papillon, esq. of Acrise, and entitled him to this manor, and his grandson Thomas Papillon, esq. of Acrise, is the present owner of it.

 

Mount and Bladbean are two manors, situated on the hills, on the opposite sides of this parish, the former near the eastern, and the latter near the western boundaries of it; the latter being antiently called Bladbean, alias Jacobs-court, a name now quite forgotten. Both these manors appear to have been in the reign of the Conqueror, part of the possessions of Anschitillus de Ros, who is mentioned in Domesday as holding much land in the western part of this county, their principal manor there being that of Horton, near Farningham. One of this family made a grant of it to the Cosentons, of Cosenton, in Aylesford, to hold of their barony of Ros, as of their manor of Horton before-mentioned, by knight's service. In the 7th year of Edward III. Sir Stephen de Cosenton obtained a charter of freewarren for his lands here. He was the son of Sir William de Cosenton, sheriff anno 35 Edward I. and was sometimes written of Cosenton, and sometimes of Mount, in Eleham. At length his descendant dying in the beginning of king Henry VIII.'s reign, without male issue, his three daughters, married to Duke, Wood, and Alexander Hamon, esq. became his coheirs, and shared a large inheritance between them, and upon their division of it, the manor of Bladbean, alias Jacobs-court, was allotted to Wood, and Mount to Alexander Hamon.

 

The manor of Bladbean, alias Jacobs-court, was afterwards alienated by the heirs of Wood to Thomas Stoughton, esq. of St. Martin's, near Canterbury, who by will in 1591 (fn. 6) gave this manor, with its rents and services, to Elizabeth his daughter and coheir, married to Thomas Wilde, esq. of St. Martin's, whose grandson Colonel Dudley Wilde, at his death in 1653, s. p. devised it to his widow, from whom it went by sale to Hills, and Mr. James Hills, in 1683, passed it away to Mr. Daniel Woollet, whose children divided this estate among them; a few years after which John Brice became, by purchase of it at different times, possessed of the whole of it, which he in 1729 conveyed by sale to Mr. Valentine Sayer, of Sandwich, who died possessed of it in 1766, and the heirs of his eldest son Mr. George Sayer, of Sandwich, are now entitled to it.

 

The manor of Mount, now called Mount court, which was allotted as above-mentioned, to Alexander Hamon, continued down to his grandson, of the same name, who died possessed of it in 1613, leaving two daughters his coheirs, the youngest of whom, Catherine, entitled her husband Sir Robert Lewknor, to it, in whose descendants it continued till Robert Lewknor, esq. his grandson, in 1666, alienated it, with other lands in this parish, to Thomas Papillon, esq. of Lubenham, in Leicestershire, whose descendant Thomas Papillon, esq. of Acrise, is the present proprietor of it.

 

Ladwood is another manor in this parish, lying at the eastern boundary of it, likewise on the hills next to Acrise. It was written in old evidences Ladswood, whence it may with probability be conjectured, that before its being converted into a farm of arable land, and the erecting of a habitation here, it was a wood belonging to the family of Lad, resident at Bowick; but since the latter end of king Edward III.'s reign, it continued uninterrupted in the family of Rolse till the reign of king Charles II. soon after which it was alienated to Williams, in which name it remained till Penelope, daughter of Sir John Williams, carried it in marriage to Thomas Symonds, esq. the heirs of whose only surviving son Thomas Symonds Powell, esq. sold it to David Papillon, esq. whose son Thomas Papillon, esq. now possesses it.

 

The manor of Canterwood, as appears by an old manuscript, seemingly of the time of Henry VIII. was formerly the estate of Thomas de Garwinton, of Welle, lying in the eastern part of the parish, and who lived in the reigns of Edward II. and III. whose greatgrandson William Garwinton, dying s. p. Joane his kinswoman, married to Richard Haut, was, in the 9th year of king Henry IV. found to be his heir, not only in this manor, but much other land in these parts, and their son Richard Haut having an only daughter and heir Margery, she carried this manor in marriage to William Isaak. After which, as appears from the court-rolls, which do not reach very high, that the family of Hales became possessed of it, in which it staid till the end of queen Elizabeth's reign, when it went by sale to Manwood, from which name it was alienated to Sir Robert Lewknor, whose grandson Robert Lewknor, esq. in 1666 sold it, with other lands in this parish already mentioned, to Thomas Papillon, esq. of Lu benham, in Leicestershire, whose descendant Thomas Papillon, esq. of Acrise, is the present owner of it.

 

Oxroad, now usually called Ostrude, is a manor, situated a little distance eastward from North Eleham. It had antiently owners of the same name; Andrew de Oxroad held it of the countess of Ewe, in the reign of king Edward I. by knight's service, as appears by the book of them in the king's remembrancer's office. In the 20th year of king Edward III. John, son of Simon atte Welle, held it of the earl of Ewe by the like service. After which the Hencles became possessed of it, from the reign of king Henry IV. to that of king Henry VIII. when Isabel, daughter of Tho. Hencle, marrying John Beane, entitled him to it, and in his descendants it continued till king Charles I.'s reign, when it was alienated to Mr. Daniel Shatterden, gent. of this parish, descended from those of Shatterden, in Great Chart, which place they had possessed for many generations. At length, after this manor had continued for some time in his descendants, it was sold to Adams, in which name it remained till the heirs of Randall Adams passed it away by sale to Papillon, in whose family it still continues, being now the property of Thomas Papillon, esq. of Acrise.

 

Hall, alias Wingmere, is a manor, situated in the valley at the northern boundary of this parish, next to Barham, in which some part of the demesne lands of it lie. It is held of the manor of Eleham, and had most probably once owners of the name of Wigmere, as it was originally spelt, of which name there was a family in East Kent, and in several antient evidences there is mention made of William de Wigmere and others of this name. However this be, the family of Brent appear to have been for several generations possessed of this manor, and continued so till Thomas Brent, of Wilsborough, dying in 1612,s. p. it passed into the family of Dering, of Surrenden; for in king James I.'s reign Edward Dering, gent. of Egerton, eldest son of John, the fourth son of John Dering, esq, of Surren den, who had married Thomas Brent's sister, was become possessed of it; and his only son and heir Thomas Dering, gent. in 1649, alienated it to William Codd, gent. (fn. 7) of Watringbury, who was succeeded in it by his son James Codd, esq. of Watringbury, who died s. p. in 1708, being then sheriff of this county, and being possessed at his death of this manor in fee, in gavelkind; upon which it came to the representatives of his two aunts, Jane, the wife of Boys Ore, and Anne, of Robert Wood, and they, in 1715, by fine levied, entitled Thomas Manley, and Elizabeth, his wife, to the possession of this manor for their lives, and afterwards to them in fee, in separate moieties. He died s. p. in 1716, and by will gave his moiety to John Pollard; on whose death s. p. it came, by the limitation in the above will, to Joshua Monger, whose only daughter and heir Rachael carried it in marriage to her husband Arthur Pryor, and they in 1750 joined in the sale of it to Mr. Richard Halford, gent. of Canterbury. The other moiety of this manor seems to have been devised by Elizabeth Manley above-mentioned, at her death, to her nephew Thomas Kirkby, whose sons Thomas, John, and Manley Kirkby, joined, in the above year, in the conveyance of it to Mr. Richard Halford above-mentioned, who then became possessed of the whole of it. He was third son of Richard Halford, clerk, rector of the adjoining parish of Liminge, descended from the Halfords, of Warwickshire, as appears by his will in the Prerogative-office, Canterbury, by which he devised to his several sons successively in tail, the estate in Warwickshire, which he was entitled to by the will of his kinsman William Halford, gent, of that county. They bear for their arms, Argent, a greybound passant, sable, on a chief of the second, three fleurs de lis, or. He died possessed of it in 1766, leaving by Mary his wife, daughter of Mr. Christopher Creed, of Canterbury, one son Richard Halford, gent. now of Canterbury; and two daughters, Mary married to Mr. John Peirce, surgeon, of Canterbury; and Sarah. In 1794, Mr. Peirce purchased the shares of Mr. Richard and Mrs. Sarah Halford, and he is now the present owner of this manor. He bears for his arms, Azure field, wavy bend, or, two unicorns heads, proper.

 

The manor OF Clavertigh is situated on the hills at the north-west boundary of this parish, next to Liminge, which antiently belonged to the abbey of Bradsole, or St. Radigund, near Dover, and it continued among the possessions of it till the 27th year of king Henry VIII. when by the act then passed, it was suppressed, as not having the clear yearly revenue of two hundred pounds, and was surrendered into the king's hands, who in his 29th year, granted the scite of this priory, with all its lands and possessions, among which this manor was included, with certain exceptions, however, mentioned in it, to archbishop Cranmer, who in the 38th year of that reign, conveyed this manor of Clavertigh, with lands called Monkenlands, late belonging to the same priory in this parish, back again to the king, who that same year granted all those premises to Sir James Hales, one of the justices of the common pleas, to hold in capite, (fn. 8) and he, in the beginning of king Edward VI.'s reign, passed them away to Peter Heyman, esq. one of the gentlemen of that prince's bedchamber who seems to have had a new grant of them from the crown, in the 2d year of that reign. He was succeeded by his eldest son, Ralph Heyman, esq. of Sellindge, whose descendant Sir Peter Heyman, bart. alienated the manor of Clavetigh to Sir Edward Honywood, of Evington, created a baronet in 1660, in whose descendants this manor has continued down to Sir John Honywood, bart. of Evington, who is the present possessor of it.

 

Charities.

Jonas Warley, D. D. gave by will in 1722, 50l. to be put out on good security, the produce to be given yearly in bread on every Sunday in the year, after divine service, to six poor widows, to each of them a two-penny loaf. The money is now vested in the vicar and churchwardens, and the produce of it being no more than 2l. 5s. per annum, only a three-halfpenny loaf is given to each widow.

 

Land in this parish, of the annual produce of 1l. was given by a person unknown, to be disposed of to the indigent. It is vested in the minister, churchwardens, and overseers.

 

Four small cottages were given to the parish, by a person unknown, and are now inhabited by poor persons. They are vested in the churchwardens and overseers.

 

Sir John Williams, by will in 1725, founded A CHARITY SCHOOL in this parish for six poor boys, legal inhabitants, and born in this parish, to be taught reading, writing, and accounts, to be cloathed once in two years; and one such boy to be bound out apprentice, as often as money sufficient could be raised for that use. The minister, churchwardens, and overseers to be trustees, who have power to nominate others to assist them in the management of it. The master has a house to live in, and the lands given to it are let by the trustees.

 

The poor constantly relieved are about seventy-five, casually fifty-five.

 

Eleham is within the ecclesiastical jurisdiction of the diocese of Canterbury, and deanry of its own name.

 

The church, which is dedicated to St. Mary, is large and handsome, consisting of three isles, the middle one having an upper range of windows, and one chancel, having a tower steeple, with a spire shast on it, at the west end, in which are eight bells, a clock, and chimes. Within the altar-rails is a memorial for John Somner, gent. son of the learned William Somner, of Canterbury, obt. 1695; arms, Ermine, a chevron voided. In the chancel a brass plate for Michael Pyx, of Folkestone, mayor and once high bailisf to Yarmouth, obt. 1601. Another for Nicholas Moore, gent. of Bettenham, in Cranbrooke; he died at Wingmer in 1577. In the middle isle a memorial for Captain William Symons, obt. 1674; arms, Parted per pale, and fess, three trefoils slipt. A brass plate for John Hill, dean and vicar of Eleham, obt. 1730. In this church was a lamp burning, called the light of Wyngmer, given before the year 1468, probably by one of the owners of that manor.

 

The church of Eleham was given by archbishop Boniface, lord of the manor of Eleham, and patron of this church appendant to it, at the instance of Walter de Merton, then canon of St. Paul's, and afterwards bishop of Rochester, to the college founded by the latter in 1263, at Maldon, in Surry. (fn. 9) After which the archbishop, in 1268, appropriated this church to the college, whenever it should become vacant by the death or cession of the rector of it, saving a reasonable vicarage of thirty marcs, to be endowed by him in it, to which the warden of the college should present to him and his successors, a fit vicar, as often as it should be vacant, to be nominated to the warden by the archbishop; otherwise the archbishop and his successors should freely from thence dispose of the vicarage for that turn. (fn. 10)

 

¶The year before this, Walter de Merton had begun a house in Oxford, whither some of the scholars were from time to time to resort for the advancement of their studies, to which the whole society of Maldon was, within a few years afterwards, removed, and both societies united at Oxford, under the name of the warden and fellows of Merton college. This portion of thirty marcs, which was a stated salary, and not tithes, &c. to that amount, was continued by a subsequent composition or decree of archbishop Warham, in 1532; but in 1559, the college, of their own accord, agreed to let the vicarial tithes, &c. to Thomas Carden, then vicar, at an easy rent, upon his discharging the college from the before-mentioned portion of thirty marcs: and this lease, with the like condition, has been renewed to every subsequent vicar ever since; and as an addition to their income, the vicars have for some time had another lease, of some wood grounds here, from the college. (fn. 11)

 

The appropriation or parsonage of this church is now held by lease from the warden and fellows, by the Rev. John Kenward Shaw Brooke, of Town-Malling. The archbishop nominates a clerk to the vicarage of it, whom the warden and fellows above-mentioned present to him for institution.

 

This vicarage is valued in the king's books at twenty pounds, (being the original endowment of thirty marcs), and the yearly tenths at two pounds, the clear yearly certified value of it being 59l. 15s. 2d. In 1640 it was valued at one hundred pounds per annum. Communicants six hundred. It is now of about the yearly value of one hundred and fifty pounds.

 

All the lands in this parish pay tithes to the rector or vicar, excepting Parkgate farm, Farthingsole farm, and Eleham-park wood, all belonging to the lord of Eleham manor, which claim a modus in lieu of tithes, of twenty shillings yearly paid to the vicar. The manor farm of Clavertigh, belonging to Sir John Honywood, bart and a parcel of lands called Mount Bottom, belonging to the Rev. Mr. Thomas Tournay, of Dover, claim a like modus in lieu of tithes.

 

www.british-history.ac.uk/survey-kent/vol8/pp95-110

Köln, Groß St. Martin ------ The Great Saint Martin Church (German: Groß Sankt Martin, mostly Groß St. Martin) is a Romanesque Catholic church in Cologne, Germany. Its foundations (circa 960 AD) rest on remnants of a Roman chapel, built on what was then an island in the Rhine. The church was later transformed into a Benedictine monastery. The current buildings, including a soaring crossing tower that is a landmark of Cologne's Old Town, were erected between 1150-1250. The architecture of its eastern end forms a triconch or trefoil plan, consisting of three apses around the crossing, similar to that at St. Maria im Kapitol. The church was badly damaged in World War II, with restoration work completed in 1985.

 

As of 2009 Great Saint Martin is being used by a branch of the Monastic Fraternities of Jerusalem and is open for visits again.

The story of Great St. Martin is inextricably connected to that of the Benedictine abbey, located at the church for most of its history. A few documents from the time of the building have survived, and it is from these that knowledge of its founding comes. This information is also supported by archeological findings onsite and the study of the style of building and its ornamentation.The Lorsch Codex, which provides a more trustworthy source of information, mentions the founding of the church by the Bruno the Great (953-965) as a men’s choir house in honor of Martin of Tours. Brun also lists the church in his records and mentions the donation of the relics of St. Eliphius, who was the second named patron of the church. These relics were later transferred to Toul.[3]

 

Later chronicles written by Johann Koelhoff the younger in 1499 mention that Archbishop Warin of Cologne (976-985) had renovated the Church and placed Minnborinus of Cologne in charge of it (see Hiberno-Scottish mission). Ebergar (985-999) wrote that with donations in 989, the Church was transformed into a monastery for Benedictine monks from Ireland. They included Kilian of Cologne (died 1003), Helias of Cologne (died 1040), Aaron Scotus (died 1052), and Molanus (died 1061).

 

During the 11th century, these Irish residents were gradually replaced by local monks. This is due to the fact that archbishop Pilgrim of Cologne was averse to their presence, and applied himself to their removal.[4] As a result, the last Irish abbot, Arnold of St. Martin's, died there in 1103.[5]

 

Art historians have supposed, through excavations of the wall supports underneath the northern aisle, that the initial construction was completed with the alongside other Churches erected by Archbishop Brun. The western wall lay approximately seven meters north of its currently position, corresponding to the width of the original roman market halls.

 

The Vita Annonis reports that Archbishop Anno II (1056–1075) was given a vision by St. Eliphius of two towers at the church, and that this vision was the inspiration for the towers later erected over the east choir.

In 1150, a fire destroyed much of Cologne. The abbey at the site of Great St. Martin was caught in the conflagration, and although the specific damages are not known, it is supposed that the entire Church was destroyed. The Archbishop of Cologne Philipp I. von Heinsberg sanctified the new building in 1172, and the first phase of construction, the tri-apsidal structure was built, with three round apses meeting in the shape of a cross. This is the only element of the church still present today. The eastern end of the nave was completed before a further fire in 1185, as well as aisles on the Southside. At the northern apse, two Benedictine chapels were later added, built over the ruins of the previous abbey buildings.

 

More information concerning the construction comes from the tenure of Abbott Simon (1206–1211). The abbot’s brother bequeathed in his final will money towards the purchase of new stone for the abbey, indicating some construction was ongoing.[6]

 

In the middle of the 13th century, new walls for the three apses were completed, with larger windows. These provided a sought-after lightness to the interior. The nave was also made five meters longer, and the atrium in the west was built.

 

[edit] Developments from the 14th to 17th century

 

After the completion of the church in the 13th century, few modifications to the form of the church were undertaken. Most significant during this period were the various renovations needed for the four surrounding towers.

 

In 1378, fire destroyed the roofs of the four towers, which were repaired with help from saved financial resources. A strong storm in 1434 provided later troubles. Three of the four gables of the towers were thrown down. One of the gables struck a nearby fish market, two others fell directly onto the vault over the main altar. The vault was later repaired, and a commemorative bell dated with the year 1436 was hung.

 

Reforms under abbots Jakob von Wachendorp (1439–1454) and Adam Meyer (1454–1499) provided a stronger financial footing for the Benedictine abbey. From this the inner decoration of the church was embellished, including figures from the altar, installed in 1509, that are still present today.

 

The instable construction of a western flanking tower resulted in the destruction of it and a nearby chapel in 1527. The chapel would later be torn down, and neither it nor the tower was rebuilt. Also during this period, the interior of Great St. Martin was decorated with medieval altars, which would later be replaced with newer furnishings in the 17th century.

 

[edit] 18th century Baroque and Classical Influences

 

In 1707, the decaying interior walls of Great Saint Martin were repaired and refurbished, remaining faithful to the previous design of the Church. Heinrich Obladen, then the abbot of Great Saint Martin, also purchased a new, larger organ for the church. New adornments for the Church took on a Baroque style, including golden bands for the pillars, dome and walls, which added to the interior luminescence of the Church.[7]

 

In the second half of the 18th century, a number of small changes were made to the interior construction and environment. Abbott Franz Spix, overseeing the abbey in 1741-1759, raised the area of the altar and laid it further back in the apse. His goal was to embellish its appearance for the holy mass. Through these efforts, the old crypt was demolished and the columns and pillars were now prevented from jutting out at their bases.[8]

 

Around forty years later, at the end of the 18th century, Ferdinand Franz Wallraf saw that the Church was embellished with new adornments appropriate to the style of the age. Influenced by the beginnings of Classicism, the alter and pulpit took on a new, simpler appearance. The high altar retained its opulence, albeit with a simpler Greco-roman painting influences.

 

These changes caused controversy with the 19th century Catholic renewal movement, who said that these parts of the Church’s adornment should be removed, on the grounds that they were too pagan in theme.[9]

 

In the late 18th century, the ramshackle northwestern tower was taken down. For this reason, pictures taken before the middle of the 19th century show the church with only two towers on the east side.

Great St Martin’s is located at the site of one of the original Rhine islands, situated east of the site of the Ancient Roman Praetorium. Th island is no longer separate. When the site underneath the church was excavated in the years 1965-66, an investigation revealed that the earliest building dates from the first century,[15] and was 76 meters long and 71.5 meters wide. The inner room was 55.7 by 43.8 meters large, and held a mysterious shallow area used to store water, measuring 34 x 17.2 meters. This is notable because no similar structures from this period, North of the Alps have yet been found. Because no other information about the use of the building has been passed down, only conjectures can be offered as to the function of the pool. One possibility is that the building was used for recreation, and that the water storage area was a swimming pool. It is also possible that the pool was used to store live fish, to keep them fresh. A further theory posits that the site was a sacred Roman precinct or temple.[16]

 

Sometime in the middle of the second century, the pool was filled in, and accompanying buildings to the south, east and west were built. The location of these buildings, directly on the banks of the Rhine, as well as their structure, indicates use as storage, for market goods shipped along the river.

 

The storehouse on the site of the church was used after antiquity. Archeological evcavation showed that at three separate times, a new floor was built, always on top of the older material. It is not clear whether any of these renovations stem from Roman or later Medieval periods. However, in one layer of the floor, shards of Pingsdorfer ceramic were discovered, suggesting that it was added during the Carolingian Renaissance.[17]

 

In addition, a cross section of the middle axis of the church taken in 1965 provided interesting discoveries. At a depth of approximately two meters under the Church floor, a variety of medieval and more modern burials were found

-------------------------------------------------------------- Groß St. Martin [gʁoːs zaŋkt maʁˈtiːn] ist eine der zwölf großen romanischen Kirchen in der Kölner Innenstadt. Sie steht in der Altstadt und ist eng umbaut mit Wohn- und Geschäftshäusern aus den 1970er und 1980er Jahren. Die dreischiffige Basilika mit ihrem kleeblattförmigen Ostchor und dem quadratischen Vierungsturm mit vier Ecktürmchen ist eines der markantesten Wahrzeichen im linksrheinischen Stadtpanorama.

 

Die Basilika wurde im 12. Jahrhundert in der Rheinvorstadt, einer ehemaligen Rheininsel, auf den Fundamenten römischer Bauten errichtet. Über mehrere Jahrhunderte diente sie als Abteikirche einer Benediktinerabtei, bis sie im 19. Jahrhundert nach der Säkularisation des Klosters als Pfarrkirche genutzt wurde. Luftangriffe während des Zweiten Weltkrieges richteten erhebliche Zerstörungen an der Kirche an. Der Turm wurde bis 1965 wiedererrichtet. Die Restaurierungsarbeiten dauerten bis 1985 an. 40 Jahre nach Kriegsende wurde die Kirche neu geweiht.

 

Seit 2009 steht Groß St. Martin wieder als Klosterkirche einer neugegründeten Filiale der Gemeinschaft von Jerusalem für Gläubige und Besucher offen. In der neu geschaffenen Krypta können Ausgrabungen aus römischer Zeit besichtigt werden.

 

Durch die Bezeichnung Groß St. Martin wird die Basilika von der deutlich kleineren und möglicherweise älteren, ebenfalls dem Heiligen Martin gewidmeten Marktkirche unterschieden, von der nur der Turm erhalten ist und die als Klein St. Martin bekannt ist. Johann-Peter Weyer, Kölner Stadtbaumeister von 1822 bis 1844, schrieb dazu:

  

„Als die Insel später durch Ausfüllung des diesseitigen Stromes mit dem Festlande der Stadt verbunden wurde, erhielt die Kirche den Namen Gross St. Martin, um solche von einer dem nämlichen Heiligen gewiedmetem, am Ufer Oben Mauren erbauten Pfarrkirche „klein St. Martin“ genannt, zu unterscheiden

Die Geschichte Groß St. Martins ist mit der Geschichte der zugehörigen Benediktinerabtei verbunden, so dass Entscheidungen der Abtei oft auch die Kirche betrafen. Aus der Gründungszeit von Stift und Kirche sind nur wenige Dokumente oder Baunachrichten überliefert, weshalb sich die Erkenntnisse zum Bau zusätzlich auf archäologische Befunde sowie auf kunsthistorische Überlegungen stützen.Das Gelände um Groß St. Martin gehörte ursprünglich zu einer dem römischen Köln (Colonia Claudia Ara Agrippinensium) vorgelagerten Rheininsel östlich des Prätoriums. Ausgrabungen in den Jahren 1965/1966 und 1973 bis 1979 ergaben, dass es seit dem ersten Jahrhundert n. Chr. bebaut war.

 

Als Erstbebauung wurde eine ummauerte Platzanlage von mindestens 76 Meter ostwestlicher Länge und 71,5 Meter Breite identifiziert, in deren Innerem sich eine 55,7×43,8 Meter große, leicht vertiefte Fläche sowie ein 34×17,2 Meter und 1,7 Meter tiefes Wasserbecken befanden. Nördlich der Alpen sind bisher keine vergleichbaren Anlagen bekannt. Da auch keine Informationen über ihre Nutzung überliefert sind, können nur Vermutungen angestellt werden: Die große Fläche wird als Sportplatz (palaestra) gedeutet, das Wasserbecken als Schwimmbad (natatio) oder als Lagerbecken für Fische und Muscheln der Rheinfischer. Eine weitere Theorie spricht von einem heiligen Bezirk, eventuell auch dem Standort der immer noch unbekannten Ara Ubiorum.[2]

In der Mitte des zweiten Jahrhunderts wurde das Gelände um etwa 1,5 bis 2 Meter aufgeschüttet, und es wurden vier dreischiffige Hallen im Süden, Osten und Westen errichtet. Ihre Lage direkt am Rheinufer sowie Form und Anordnung deuten auf eine Nutzung als Lagerhallen (horreae) für Handelsgüter hin. Eine Mauer zur Nordseite begrenzte die neue, etwa 7000 m² große Platzanlage.

 

Zumindest die vierte, die süd-östliche Halle, wurde auch nachantik genutzt. Dreimal wurde ein neuer Estrich aufgebracht, der den jeweils älteren überdeckte. Die bisher glatten Sandsteinpfeiler wurden nachträglich mit einer profilierten Basis versehen, von der nicht klar ist, ob sie noch aus römischer oder schon aus frühmittelalterlicher Zeit stammt. In den Estrich eingeschlossene Scherben aus Pingsdorfer Keramik stammen jedoch aus der karolingischen Epoche.

 

Zudem wurde 1965/1966 entlang der Mittelachse der Kirche in einem langen Schnitt die Stratigraphie (Bodenschichtung) untersucht. Bis zu einer Tiefe von circa zwei Meter unter dem Kirchenboden wurde eine Fülle mittelalterlicher und neuzeitlicher Bestattungen gefunden

Als gesichert gilt heute die im Lorscher Codex erwähnte Gründung durch den Kölner Erzbischof Brun (953-965) als Chorherrenstift zu Ehren von Martin von Tours. Brun führte die Martinskirche in seinem Testament unter den zu berücksichtigenden Kirchen auf und beschenkte sie bereits zu Lebzeiten mit den Reliquien des St. Eliphius, der zum zweiten Patron von Groß St. Martin wurde; seine Reliquien wurden von Toul in das neu gegründete Stift übertragen.

 

Die Koelhoffsche Chronik notiert 1499, dass Erzbischof Warin von Köln (976–985) Groß St. Martin habe ausbessern lassen:

  

„Also quam he widder zo Coellen vnd besserde dat Monster zo dem groissen sent Mertijn zo Coellen dat alt vnd veruallen was vnd begaffde dat rychlichen.[7]“

  

„Also kam er wieder nach Köln und besserte das Münster zu dem großen Sankt Martin zu Köln aus, das alt und verfallen war, und begabte (beschenkte) dieses reichlich.“

 

Auch dies deutet auf ein höheres Alter hin. Warin von Köln soll auch seinen Lebensabend in dem Stift verbracht haben.

 

Gesichert ist, dass Erzbischof Everger (985–999) das Stift durch Schenkungen im Jahre 989 in ein Schottenkloster umwandelte, welches durch irische Benediktiner („Schotten“) bewohnt wurde. Die Einführung der Schotten in Groß St. Martin fällt zwischen die ersten irischen Niederlassungen in merowingisch-karolingischer Zeit und die sich seit Mitte des 11. Jahrhunderts um Regensburg gruppierende Kongregation von benediktinischen Schottenklöstern.

 

Nach und nach wurden dann im 11. Jahrhundert die Schotten durch einheimische Mönche ersetzt. Erzbischof Pilgrim von Köln (1021–1036) soll den ausländischen Mönchen abgeneigt gewesen sein[8] und zu ihrer Ablösung beigetragen haben; der letzte iro-schottische Abt war allerdings erst Alvold, der 1103 starb[9] Seit 1056 lebte Marianus Scotus für einige Zeit in Groß St. Martin, weshalb angenommen wurde, dass er noch eine Reihe seiner Landsleute dort antraf.[8]

 

Zur Baugeschichte vermuten Kunsthistoriker, dass die bei Ausgrabungen gefundenen Mauerreste unterhalb der nördlichen Seitenschiffwand, die bis in das erste Joch des bestehenden Baus reichen, zu einer unter Brun errichteten Kirche gehörten. Die Westwand hätte etwa sieben Meter weiter nördlich gelegen. Damit hätte sie der Breite der ehemaligen römischen Lagerhalle entsprochen, eventuell handelte es sich auch um den Umbau der Lagerhalle.

 

Die Vita Annonis berichtet, dass Erzbischof Anno II. (1056–1075) eine Erscheinung des Heiligen Eliphius gehabt habe und daraufhin zwei Türme errichten ließ. Vermutlich wurden sie als Doppelturm am Ostchor errichtet.

1150 vernichtete ein Stadtbrand die Rheinvorstadt, dabei wurde auch die Kirche des Benediktinerklosters in Mitleidenschaft gezogen. Das genaue Schadensausmaß ist nicht bekannt, es wird jedoch vermutet, dass der Brand zum Anlass genommen wurde, den beschädigten Bau komplett abzureißen. In einem ersten Bauabschnitt wurde der Trikonchos erbaut, der einzige bis heute fast unverändert erhaltene Teil, da Vierungsturm, Langhaus und Westabschluss im Rahmen späterer Planungen immer wieder umgebaut wurden.

 

Erzbischof Philipp I. von Heinsberg weihte 1172 den Neubau, der bis dahin aus dem Trikonchos bestand; das Langhaus war vermutlich bereits im Bau. An der nördlichen Apsis war die zweistöckige Benediktuskapelle angefügt, in sie wurde der Leichnam des 1042 verstorbenen Abtes Helias überführt.

 

Bis zu einem weiteren Brand im Jahre 1185 war das östliche Joch des Langhauses fertiggestellt, auf der Südseite anscheinend auch die folgenden Seitenschiffjoche. Diese stießen auf die Nordwand der dort befindlichen älteren Pfarrkirche St. Brigiden, was vermutlich zu dem Einsprung an der Südwand von Groß St. Martin führte.

 

Eine weitere Baunachricht ist aus der Zeit des Abtes Simon (1206–1211) überliefert. Der verstorbene Klosterbruder Rudengerus vermachte in seinem Testament unter anderem sieben Taler und 30 Denare zum Ankauf von Steinen.[10]

 

In der Mitte des 13. Jahrhunderts wurden aus den bereits etwas älteren Wänden über den Seitenschiffen Laufgänge und die Nischen des Triforiums herausgestemmt. Dadurch erreichte man die gewünschte Leichtigkeit. In dieser Zeit wurde das Schiff um fünf Meter verlängert und die zweijochige Vorhalle im Westen ergänzt.

Nach der Vollendung der Basilika im 13. Jahrhundert wurden bis ins 19. Jahrhundert kaum Modifikationen an der Bauform vorgenommen. Eine Ausnahme bilden Wiederherstellungsmaßnahmen, von denen in den folgenden Jahrhunderten vor allem am Vierungsturm etliche notwendig wurden.

 

So zerstörte im Jahr 1378 ein Feuer das Dach des Vierungsturms, das anschließend mit Hilfe von gestifteten Finanzmitteln, allerdings wohl nur notdürftig, erneuert wurde.

 

Ein schwerer Sturm verursachte 1434 weitere Schäden. Drei der vier Giebel des Turms wurden heruntergeweht. Während ein Giebel auf die umliegenden Gebäude des Fischmarktes stürzte, schlugen zwei direkt in die Gewölbe über dem Hochaltar. Die Gewölbe wurden bald wieder instandgesetzt und eine Glocke mit der Jahreszahl 1436 eingehängt.

 

Reformen unter den Äbten Jakob von Wachendorp (1439–1454) und Adam Meyer (1454–1499) sorgten für eine stabilere Finanzsituation der Benediktinerabtei. Davon profitierte auch die Innenausstattung der Kirche, die um einige wertvolle Stücke bereichert wurde. Heute noch erhalten sind etwa die Figuren eines Kreuzaltars von 1509.

 

Statt neuer Giebel am Turm entstand in den Jahren zwischen 1450 und 1460 die charakteristische gotische Knickpyramide als Dach.

 

Die statisch instabile Konstruktion der westlichen Flankierungstürmchen führte 1527 zum Absturz des südwestlichen auf die an dieser Seite liegende Magdalenenkapelle, die später vollständig abgerissen wurde. Das Türmchen wurde zunächst nicht wieder aufgebaut.

 

Das Innere von Groß St. Martin schmückten seit dem Mittelalter zahlreiche Altäre. Diese dürften bereits einer frühbarocken Neuausstattung im 17. Jahrhundert zum Opfer gefallen sein, von der heute jedoch ebenfalls nichts mehr erhalten ist.

Nachdem 1707 unter Abt Heinrich Obladen das inzwischen baufällige Abteigebäude abgerissen und durch einen Neubau ersetzt worden war, ließ derselbe das Innere von Groß St. Martin neu ausmalen und die Kirche mit einer neuen, größeren Orgel ausstatten. Die Ausschmückungen trugen die Handschrift des Barock. So gab es etwa goldene Bänder an Säulen, Kuppeln und Wänden, und das Innere wurde mit vier schweren Leuchtern und zahlreichen Kleinodien und Ausstattungsstücken ergänzt.[11]

 

Auch die zweite Hälfte des 18. Jahrhunderts brachte etliche Veränderungen an Innenbau und Ausstattung mit sich, die zum Teil bereits von Zeitgenossen mit herber Kritik bedacht wurden. Abt Franz Spix, der 1741–1759 die Benediktinerabtei leitete, ließ die Fläche des Vierungsaltars um zwei bis Fuß erhöhen und verlegte den Altar in die hintere Apsis. Ziel war wohl eine prunkvollere Gestaltung der Heiligen Messe. Dass bei dieser Maßnahme die alten Grabplatten der Äbte zerstört wurden und Säulen und Pfeiler nun ohne Sockel aus dem Boden ragten, rief zwar Kritik, etwa bei Oliver Legipont, hervor, konnte aber trotz Protestnoten an den päpstlichen Nuntius in Köln nicht verhindert werden.[11]

 

Rund 40 Jahre später, zum Ende des 18. Jahrhunderts, wurde Ferdinand Franz Wallraf mit der zeitgenössischen Neuausschmückung der Basilika beauftragt. Wallrafs Programm trug einerseits noch deutlich barocke Züge, war aber auch bereits vom beginnenden Klassizismus beeinflusst. So wurden Nebenaltäre und Kanzel nun extrem schlicht gehalten, der Hochaltar jedoch recht opulent, mit deutlichen Anklängen an die griechisch-römische Götterwelt, ausgemalt.

  

„Durch eine Häufung von Symbolen war auf ihm der Sieg des Neuen Bundes über den Alten veranschaulicht: auf einem großen Becken, dem „ehernen Meer“, lagen zwischen Wolken Schaubrote, die von einem umstürzenden Tische fielen, Schädel von Opfertieren, Rauchfässer usw. Ein Engel hielt den zerbrochenen siebenarmigen Leuchter; über der Bundeslade erhob sich das Kreuz. Auf der Vorderseite des Tabernakels zerriss ein Engel den Vorhang des Tempels, im Innern des Tabernakels war der Heiland selber dargestellt[11].“

 

Wenn das Wallrafsche Bildprogramm auch später, von Vertretern des Historismus und der katholischen Erneuerungsbewegung des 19. Jahrhunderts, teils leidenschaftlich kritisiert und als „heidnisch“ abgelehnt wurde, so wird es aus kunsthistorischer Sicht heute als „außerordentlich gelungen“ eingeschätzt.[12]

 

Zu den Veränderungen am Innenraum kam 1789 die Entscheidung, den baufälligen nordwestlichen Flankierungsturm abzutragen. Ansichten zeigen bis in die Mitte des 19. Jahrhunderts Groß St. Martin nur mit den zwei verbliebenen östlichen Türmchen. Weitere bauliche Maßnahmen betrafen die Hauptapsiden, die zum Teil mit Fenstern versehen wurden, und die Magdalenenkapelle zwischen südlicher Apsis und Seitenschiff, die komplett abgerissen wurde.

  

More info and languages available at:

en.wikipedia.org/wiki/Great_St._Martin_Church,_Cologne

Towering high above the Dee Valley and the bustling town of Llangollen, home of the International Eisteddfod, Castell Dinas Bran occupies one of Britain's most spectacular sites. A rugged, foreboding pinnacle, the hillock was the ideal spot to erect a castle. It seemed completely impenetrable, commanded views for miles around, and offered quick recognition of an approaching visitor, whether friend or foe. Yet, the native Welsh princes of Powys occupied the hilltop for only a few decades.

Today, that same site is open to exploration by the public. Forced to climb to the summit, modern visitors experience the struggle and the exhilaration that the castle's medieval inhabitants - and their Edwardian attackers - must have felt. Without a doubt, the walk is a breathtaking challenge. However, that climb heightens the allure of Dinas Bran. And, it demonstrates the stark reality of medieval castle life.

 

"Dinas Bran" is variously translated as "Crow Castle," "Crow City," "Hill of the Crow," or "Bran's Stronghold." The castle first appears in 12th century historical documents as part of a medieval piece entitled "Fouke le Fitz Waryn,"or "The Romance of Fulk Fitzwarine." While this work claimed that the castle, known as "Chastiel Bran," was in ruin as early as 1073, the remains we see today date to the occupation of the princes of Powys Fadog in the mid 13th century. Possibly, the Chastiel Bran mentioned in the romance was a Norman timber castle, but nothing of substance supports this conjecture. However, the encompassing ditch and earthen embankments, which enclose the southern and eastern portions of the stone fortress, do date to the Iron Age. They remind us that this hilltop had strategic value long before the princes of Powys, or the Normans, ventured into the region. Interestingly, the word, "Dinas," has its origins in the Iron Age as well, and is found in the names of Iron Age hillforts throughout Wales.

 

www.castlewales.com/dinas.html

Yellowstone National Park (Arapaho: Henihco'oo or Héetíhco'oo) is a national park located primarily in the U.S. state of Wyoming, although it also extends into Montana and Idaho. It was established by the U.S. Congress and signed into law by President Ulysses S. Grant on March 1, 1872. Yellowstone, widely held to be the first national park in the world, is known for its wildlife and its many geothermal features, especially Old Faithful Geyser, one of the most popular features in the park. It has many types of ecosystems, but the subalpine forest is most abundant. It is part of the South Central Rockies forests ecoregion.

 

Yellowstone National Park spans an area of 3,468.4 square miles (8,983 km2), comprising lakes, canyons, rivers and mountain ranges. Yellowstone Lake is one of the largest high-altitude lakes in North America and is centered over the Yellowstone Caldera, the largest supervolcano on the continent. The caldera is considered an active volcano. It has erupted with tremendous force several times in the last two million years. Half of the world's geothermal features are in Yellowstone, fueled by this ongoing volcanism. Lava flows and rocks from volcanic eruptions cover most of the land area of Yellowstone. The park is the centerpiece of the Greater Yellowstone Ecosystem, the largest remaining nearly-intact ecosystem in the Earth's northern temperate zone.

 

Hundreds of species of mammals, birds, fish and reptiles have been documented, including several that are either endangered or threatened. The vast forests and grasslands also include unique species of plants. Yellowstone Park is the largest and most famous megafauna location in the Continental United States. Grizzly bears, wolves, and free-ranging herds of bison and elk live in the park. The Yellowstone Park bison herd is the oldest and largest public bison herd in the United States. Forest fires occur in the park each year; in the large forest fires of 1988, nearly one third of the park was burnt. Yellowstone has numerous recreational opportunities, including hiking, camping, boating, fishing and sightseeing. Paved roads provide close access to the major geothermal areas as well as some of the lakes and waterfalls. During the winter, visitors often access the park by way of guided tours that use either snow coaches or snowmobiles.

 

The park is located at the headwaters of the Yellowstone River, from which it takes its historical name. Near the end of the 18th century, French trappers named the river "Roche Jaune", which is probably a translation of the Hidatsa name "Mi tsi a-da-zi" (Rock Yellow River). Later, American trappers rendered the French name in English as "Yellow Stone". Although it is commonly believed that the river was named for the yellow rocks seen in the Grand Canyon of the Yellowstone, the Native American name source is not clear.

 

The first detailed expedition to the Yellowstone area was the Cook–Folsom–Peterson Expedition of 1869, which consisted of three privately funded explorers. The Folsom party followed the Yellowstone River to Yellowstone Lake. The members of the Folsom party kept a journal and based on the information it reported, a party of Montana residents organized the Washburn-Langford-Doane Expedition in 1870. It was headed by the surveyor-general of Montana Henry Washburn, and included Nathaniel P. Langford (who later became known as "National Park" Langford) and a U.S. Army detachment commanded by Lt. Gustavus Doane.

 

The expedition spent about a month exploring the region, collecting specimens and naming sites of interest. A Montana writer and lawyer named Cornelius Hedges, who had been a member of the Washburn expedition, proposed that the region should be set aside and protected as a national park; he wrote a number of detailed articles about his observations for the Helena Herald newspaper between 1870 and 1871. Hedges essentially restated comments made in October 1865 by acting Montana Territorial Governor Thomas Francis Meagher, who had previously commented that the region should be protected. Others made similar suggestions. In an 1871 letter from Jay Cooke to Ferdinand V. Hayden, Cooke wrote that his friend, Congressman William D. Kelley had also suggested "Congress pass a bill reserving the Great Geyser Basin as a public park forever".

 

By 1915, 1,000 automobiles per year were entering the park, resulting in conflicts with horses and horse-drawn transportation. Horse travel on roads was eventually prohibited.

 

The Civilian Conservation Corps (CCC), a New Deal relief agency for young men, played a major role between 1933 and 1942 in developing Yellowstone facilities. CCC projects included reforestation, campground development of many of the park's trails and campgrounds, trail construction, fire hazard reduction, and fire-fighting work. The CCC built the majority of the early visitor centers, campgrounds and the current system of park roads.

 

During World War II, tourist travel fell sharply, staffing was cut, and many facilities fell into disrepair. By the 1950s, visitation increased tremendously in Yellowstone and other national parks. To accommodate the increased visitation, park officials implemented Mission 66, an effort to modernize and expand park service facilities. Planned to be completed by 1966, in honor of the 50th anniversary of the founding of the National Park Service, Mission 66 construction diverged from the traditional log cabin style with design features of a modern style. During the late 1980s, most construction styles in Yellowstone reverted to the more traditional designs. After the enormous forest fires of 1988 damaged much of Grant Village, structures there were rebuilt in the traditional style. The visitor center at Canyon Village, which opened in 2006, incorporates a more traditional design as well.

A large arch made of irregular-shaped natural stone over a road

 

The 1959 Hebgen Lake earthquake just west of Yellowstone at Hebgen Lake damaged roads and some structures in the park. In the northwest section of the park, new geysers were found, and many existing hot springs became turbid. It was the most powerful earthquake to hit the region in recorded history.

 

In 1963, after several years of public controversy regarding the forced reduction of the elk population in Yellowstone, United States Secretary of the Interior Stewart Udall appointed an advisory board to collect scientific data to inform future wildlife management of the national parks. In a paper known as the Leopold Report, the committee observed that culling programs at other national parks had been ineffective, and recommended management of Yellowstone's elk population.

 

The wildfires during the summer of 1988 were the largest in the history of the park. Approximately 793,880 acres (321,272 ha; 1,240 sq mi) or 36% of the parkland was impacted by the fires, leading to a systematic re-evaluation of fire management policies. The fire season of 1988 was considered normal until a combination of drought and heat by mid-July contributed to an extreme fire danger. On "Black Saturday", August 20, 1988, strong winds expanded the fires rapidly, and more than 150,000 acres (61,000 ha; 230 sq mi) burned.

 

The expansive cultural history of the park has been documented by the 1,000 archeological sites that have been discovered. The park has 1,106 historic structures and features, and of these Obsidian Cliff and five buildings have been designated National Historic Landmarks. Yellowstone was designated an International Biosphere Reserve on October 26, 1976, and a UN World Heritage Site on September 8, 1978. The park was placed on the List of World Heritage in Danger from 1995 to 2003 due to the effects of tourism, infection of wildlife, and issues with invasive species. In 2010, Yellowstone National Park was honored with its own quarter under the America the Beautiful Quarters Program.

Heritage and Research Center

 

The Heritage and Research Center is located at Gardiner, Montana, near the north entrance to the park. The center is home to the Yellowstone National Park's museum collection, archives, research library, historian, archeology lab, and herbarium. The Yellowstone National Park Archives maintain collections of historical records of Yellowstone and the National Park Service. The collection includes the administrative records of Yellowstone, as well as resource management records, records from major projects, and donated manuscripts and personal papers. The archives are affiliated with the National Archives and Records Administration.

 

Approximately 96 percent of the land area of Yellowstone National Park is located within the state of Wyoming. Another three percent is within Montana, with the remaining one percent in Idaho. The park is 63 miles (101 km) north to south, and 54 miles (87 km) west to east by air. Yellowstone is 2,219,789 acres (898,317 ha; 3,468.420 sq mi) in area, larger than the states of Rhode Island or Delaware. Rivers and lakes cover five percent of the land area, with the largest water body being Yellowstone Lake at 87,040 acres (35,220 ha; 136.00 sq mi). Yellowstone Lake is up to 400 feet (120 m) deep and has 110 miles (180 km) of shoreline. At an elevation of 7,733 feet (2,357 m) above sea level, Yellowstone Lake is the largest high altitude lake in North America. Forests comprise 80 percent of the land area of the park; most of the rest is grassland.

 

The Continental Divide of North America runs diagonally through the southwestern part of the park. The divide is a topographic feature that separates Pacific Ocean and Atlantic Ocean water drainages. About one third of the park lies on the west side of the divide. The origins of the Yellowstone and Snake Rivers are near each other but on opposite sides of the divide. As a result, the waters of the Snake River flow to the Pacific Ocean, while those of the Yellowstone find their way to the Atlantic Ocean via the Gulf of Mexico.

 

The park sits on the Yellowstone Plateau, at an average elevation of 8,000 feet (2,400 m) above sea level. The plateau is bounded on nearly all sides by mountain ranges of the Middle Rocky Mountains, which range from 9,000 to 11,000 feet (2,700 to 3,400 m) in elevation. The highest point in the park is atop Eagle Peak (11,358 feet or 3,462 metres) and the lowest is along Reese Creek (5,282 feet or 1,610 metres). Nearby mountain ranges include the Gallatin Range to the northwest, the Beartooth Mountains in the north, the Absaroka Range to the east, and the Teton Range and the Madison Range to the southwest and west. The most prominent summit on the Yellowstone Plateau is Mount Washburn at 10,243 feet (3,122 m).

 

Yellowstone National Park has one of the world's largest petrified forests, trees which were long ago buried by ash and soil and transformed from wood to mineral materials. This ash and other volcanic debris, are believed to have come from the park area itself. This is largely due to the fact that Yellowstone is actually a massive caldera of a supervolcano. There are 290 waterfalls of at least 15 feet (4.6 m) in the park, the highest being the Lower Falls of the Yellowstone River at 308 feet (94 m).

 

Three deep canyons are located in the park, cut through the volcanic tuff of the Yellowstone Plateau by rivers over the last 640,000 years. The Lewis River flows through Lewis Canyon in the south, and the Yellowstone River has carved two colorful canyons, the Grand Canyon of the Yellowstone and the Black Canyon of the Yellowstone in its journey north.

 

Yellowstone is at the northeastern end of the Snake River Plain, a great U-shaped arc through the mountains that extends from Boise, Idaho some 400 miles (640 km) to the west. This feature traces the route of the North American Plate over the last 17 million years as it was transported by plate tectonics across a stationary mantle hotspot. The landscape of present-day Yellowstone National Park is the most recent manifestation of this hotspot below the crust of the Earth.

 

The Yellowstone Caldera is the largest volcanic system in North America. It has been termed a "supervolcano" because the caldera was formed by exceptionally large explosive eruptions. The magma chamber that lies under Yellowstone is estimated to be a single connected chamber, about 37 miles (60 km) long, 18 miles (29 km) wide, and 3 to 7 miles (5 to 12 km) deep. The current caldera was created by a cataclysmic eruption that occurred 640,000 years ago, which released more than 240 cubic miles (1,000 km³) of ash, rock and pyroclastic materials. This eruption was more than 1,000 times larger than the 1980 eruption of Mount St. Helens. It produced a caldera nearly five eighths of a mile (1 km) deep and 45 by 28 miles (72 by 45 km) in area and deposited the Lava Creek Tuff, a welded tuff geologic formation. The most violent known eruption, which occurred 2.1 million years ago, ejected 588 cubic miles (2,450 km³) of volcanic material and created the rock formation known as the Huckleberry Ridge Tuff and created the Island Park Caldera. A smaller eruption ejected 67 cubic miles (280 km³) of material 1.3 million years ago, forming the Henry's Fork Caldera and depositing the Mesa Falls Tuff.

 

Each of the three climactic eruptions released vast amounts of ash that blanketed much of central North America, falling many hundreds of miles away. The amount of ash and gases released into the atmosphere probably caused significant impacts to world weather patterns and led to the extinction of some species, primarily in North America.

Wooden walkways allow visitors to closely approach the Grand Prismatic Spring.

 

A subsequent caldera-forming eruption occurred about 160,000 years ago. It formed the relatively small caldera that contains the West Thumb of Yellowstone Lake. Since the last supereruption, a series of smaller eruptive cycles between 640,000 and 70,000 years ago, has nearly filled in the Yellowstone Caldera with >80 different eruptions of rhyolitic lavas such as those that can be seen at Obsidian Cliffs and basaltic lavas which can be viewed at Sheepeater Cliff. Lava strata are most easily seen at the Grand Canyon of the Yellowstone, where the Yellowstone River continues to carve into the ancient lava flows. The canyon is a classic V-shaped valley, indicative of river-type erosion rather than erosion caused by glaciation.

 

Each eruption is part of an eruptive cycle that climaxes with the partial collapse of the roof of the volcano's partially emptied magma chamber. This creates a collapsed depression, called a caldera, and releases vast amounts of volcanic material, usually through fissures that ring the caldera. The time between the last three cataclysmic eruptions in the Yellowstone area has ranged from 600,000 to 800,000 years, but the small number of such climactic eruptions cannot be used to make an accurate prediction for future volcanic events.

 

The most famous geyser in the park, and perhaps the world, is Old Faithful Geyser, located in Upper Geyser Basin. Castle Geyser, Lion Geyser and Beehive Geyser are in the same basin. The park contains the largest active geyser in the world—Steamboat Geyser in the Norris Geyser Basin. A study that was completed in 2011 found that at least 1283 geysers have erupted in Yellowstone. Of these, an average of 465 are active in a given year. Yellowstone contains at least 10,000 geothermal features altogether. Half the geothermal features and two-thirds of the world's geysers are concentrated in Yellowstone.

 

In May 2001, the U.S. Geological Survey, Yellowstone National Park, and the University of Utah created the Yellowstone Volcano Observatory (YVO), a partnership for long-term monitoring of the geological processes of the Yellowstone Plateau volcanic field, for disseminating information concerning the potential hazards of this geologically active region.

 

In 2003, changes at the Norris Geyser Basin resulted in the temporary closure of some trails in the basin. New fumaroles were observed, and several geysers showed enhanced activity and increasing water temperatures. Several geysers became so hot that they were transformed into purely steaming features; the water had become superheated and they could no longer erupt normally. This coincided with the release of reports of a multiple year United States Geological Survey research project which mapped the bottom of Yellowstone Lake and identified a structural dome that had uplifted at some time in the past. Research indicated that these uplifts posed no immediate threat of a volcanic eruption, since they may have developed long ago, and there had been no temperature increase found near the uplifts. On March 10, 2004, a biologist discovered 5 dead bison which apparently had inhaled toxic geothermal gases trapped in the Norris Geyser Basin by a seasonal atmospheric inversion. This was closely followed by an upsurge of earthquake activity in April 2004. In 2006, it was reported that the Mallard Lake Dome and the Sour Creek Dome— areas that have long been known to show significant changes in their ground movement— had risen at a rate of 1.5 to 2.4 inches (3.8 to 6.1 cm) per year from mid–2004 through 2006. As of late 2007, the uplift has continued at a reduced rate. These events inspired a great deal of media attention and speculation about the geologic future of the region. Experts responded to the conjecture by informing the public that there was no increased risk of a volcanic eruption in the near future. However, these changes demonstrate the dynamic nature of the Yellowstone hydrothermal system.

 

Yellowstone experiences thousands of small earthquakes every year, virtually all of which are undetectable to people. There have been six earthquakes with at least magnitude 6 or greater in historical times, including a 7.5‑magnitude quake that struck just outside the northwest boundary of the park in 1959. This quake triggered a huge landslide, which caused a partial dam collapse on Hebgen Lake; immediately downstream, the sediment from the landslide dammed the river and created a new lake, known as Earthquake Lake. Twenty-eight people were killed, and property damage was extensive in the immediate region. The earthquake caused some geysers in the northwestern section of the park to erupt, large cracks in the ground formed and emitted steam, and some hot springs that normally have clear water turned muddy. A 6.1‑magnitude earthquake struck inside the park on June 30, 1975, but damage was minimal.

 

For three months in 1985, 3,000 minor earthquakes were detected in the northwestern section of the park, during what has been referred to as an earthquake swarm, and has been attributed to minor subsidence of the Yellowstone caldera. Beginning on April 30, 2007, 16 small earthquakes with magnitudes up to 2.7 occurred in the Yellowstone Caldera for several days. These swarms of earthquakes are common, and there have been 70 such swarms between 1983 and 2008. In December 2008, over 250 earthquakes were measured over a four-day span under Yellowstone Lake, the largest measuring a magnitude of 3.9. In January 2010, more than 250 earthquakes were detected over a two-day period. Seismic activity in Yellowstone National Park continues and is reported hourly by the Earthquake Hazards Program of the U.S. Geological Survey.

 

On March 30, 2014, a magnitude 4.8 earthquake struck almost the very middle of Yellowstone near the Norris Basin at 6.34am; reports indicated no damage. This was the biggest earthquake to hit the park since February 22, 1980.

 

Over 1,700 species of trees and other vascular plants are native to the park. Another 170 species are considered to be exotic species and are non-native. Of the eight conifer tree species documented, Lodgepole Pine forests cover 80% of the total forested areas. Other conifers, such as Subalpine Fir, Engelmann Spruce, Rocky Mountain Douglas-fir and Whitebark Pine, are found in scattered groves throughout the park. As of 2007, the whitebark pine is threatened by a fungus known as white pine blister rust; however, this is mostly confined to forests well to the north and west. In Yellowstone, about seven percent of the whitebark pine species have been impacted with the fungus, compared to nearly complete infestations in northwestern Montana. Quaking Aspen and willows are the most common species of deciduous trees. The aspen forests have declined significantly since the early 20th century, but scientists at Oregon State University attribute recent recovery of the aspen to the reintroduction of wolves which has changed the grazing habits of local elk.

 

There are dozens of species of flowering plants that have been identified, most of which bloom between the months of May and September. The Yellowstone Sand Verbena is a rare flowering plant found only in Yellowstone. It is closely related to species usually found in much warmer climates, making the sand verbena an enigma. The estimated 8,000 examples of this rare flowering plant all make their home in the sandy soils on the shores of Yellowstone Lake, well above the waterline.

 

In Yellowstone's hot waters, bacteria form mats of bizarre shapes consisting of trillions of individuals. These bacteria are some of the most primitive life forms on earth. Flies and other arthropods live on the mats, even in the middle of the bitterly cold winters. Initially, scientists thought that microbes there gained sustenance only from sulfur. In 2005 researchers from the University of Colorado at Boulder discovered that the sustenance for at least some of the diverse hyperthermophilic species is molecular hydrogen.

 

Thermus aquaticus is a bacterium found in the Yellowstone hot springs that produces an important enzyme (Taq polymerase) that is easily replicated in the lab and is useful in replicating DNA as part of the polymerase chain reaction (PCR) process. The retrieval of these bacteria can be achieved with no impact to the ecosystem. Other bacteria in the Yellowstone hot springs may also prove useful to scientists who are searching for cures for various diseases.

 

Non-native plants sometimes threaten native species by using up nutrient resources. Though exotic species are most commonly found in areas with the greatest human visitation, such as near roads and at major tourist areas, they have also spread into the backcountry. Generally, most exotic species are controlled by pulling the plants out of the soil or by spraying, both of which are time consuming and expensive.

  

Yellowstone is widely considered to be the finest megafauna wildlife habitat in the lower 48 states. There are almost 60 species of mammals in the park, including the gray wolf, the threatened lynx, and grizzly bears. Other large mammals include the bison (often referred to as buffalo), black bear, elk, moose, mule deer, white-tailed deer, mountain goat, pronghorn, bighorn sheep, and mountain lion.

Bison graze near a hot spring

 

The Yellowstone Park bison herd is the largest public herd of American bison in the United States. The relatively large bison populations are a concern for ranchers, who fear that the species can transmit bovine diseases to their domesticated cousins. In fact, about half of Yellowstone's bison have been exposed to brucellosis, a bacterial disease that came to North America with European cattle that may cause cattle to miscarry. The disease has little effect on park bison, and no reported case of transmission from wild bison to domestic livestock has been filed. However, the Animal and Plant Health Inspection Service (APHIS) has stated that bison are the "likely source" of the spread of the disease in cattle in Wyoming and North Dakota. Elk also carry the disease and are believed to have transmitted the infection to horses and cattle. Bison once numbered between 30 and 60 million individuals throughout North America, and Yellowstone remains one of their last strongholds. Their populations had increased from less than 50 in the park in 1902 to 4,000 by 2003. The Yellowstone Park bison herd reached a peak in 2005 with 4,900 animals. Despite a summer estimated population of 4,700 in 2007, the number dropped to 3,000 in 2008 after a harsh winter and controversial brucellosis management sending hundreds to slaughter. The Yellowstone Park bison herd is believed to be one of only four free roaming and genetically pure herds on public lands in North America. The other three herds are the Henry Mountains bison herd of Utah, at Wind Cave National Park in South Dakota and on Elk Island in Alberta.

Elk Mother Nursing Her Calf

 

To combat the perceived threat of brucellosis transmission to cattle, national park personnel regularly harass bison herds back into the park when they venture outside of the area's borders. During the winter of 1996–97, the bison herd was so large that 1,079 bison that had exited the park were shot or sent to slaughter. Animal rights activists argue that this is a cruel practice and that the possibility for disease transmission is not as great as some ranchers maintain. Ecologists point out that the bison are merely traveling to seasonal grazing areas that lie within the Greater Yellowstone Ecosystem that have been converted to cattle grazing, some of which are within National Forests and are leased to private ranchers. APHIS has stated that with vaccinations and other means, brucellosis can be eliminated from the bison and elk herds throughout Yellowstone.

A reintroduced northwestern wolf in Yellowstone National Park

 

Starting in 1914, in an effort to protect elk populations, the U.S. Congress appropriated funds to be used for the purposes of "destroying wolves, prairie dogs, and other animals injurious to agriculture and animal husbandry" on public lands. Park Service hunters carried out these orders, and by 1926 they had killed 136 wolves, and wolves were virtually eliminated from Yellowstone. Further exterminations continued until the National Park Service ended the practice in 1935. With the passing of the Endangered Species Act in 1973, the wolf was one of the first mammal species listed. After the wolves were extirpated from Yellowstone, the coyote then became the park's top canine predator. However, the coyote is not able to bring down large animals, and the result of this lack of a top predator on these populations was a marked increase in lame and sick megafauna.

Bison in Yellowstone National Park

 

By the 1990s, the Federal government had reversed its views on wolves. In a controversial decision by the U.S. Fish and Wildlife Service (which oversees threatened and endangered species), northwestern wolves, imported from Canada, were reintroduced into the park. Reintroduction efforts have been successful with populations remaining relatively stable. A survey conducted in 2005 reported that there were 13 wolf packs, totaling 118 individuals in Yellowstone and 326 in the entire ecosystem. These park figures were lower than those reported in 2004 but may be attributable to wolf migration to other nearby areas as suggested by the substantial increase in the Montana population during that interval. Almost all the wolves documented were descended from the 66 wolves reintroduced in 1995–96. The recovery of populations throughout the states of Wyoming, Montana and Idaho has been so successful that on February 27, 2008, the U.S. Fish and Wildlife Service removed the Northern Rocky Mountain wolf population from the endangered species list.

 

An estimated 600 grizzly bears live in the Greater Yellowstone Ecosystem, with more than half of the population living within Yellowstone. The grizzly is currently listed as a threatened species, however the U.S. Fish and Wildlife Service has announced that they intend to take it off the endangered species list for the Yellowstone region but will likely keep it listed in areas where it has not yet recovered fully. Opponents of delisting the grizzly are concerned that states might once again allow hunting and that better conservation measures need to be implemented to ensure a sustainable population. Black bears are common in the park and were a park symbol due to visitor interaction with the bears starting in 1910. Feeding and close contact with bears has not been permitted since the 1960s to reduce their desire for human foods. Yellowstone is one of the few places in the United States where black bears can be seen coexisting with grizzly bears. Black bear observations occur most often in the park's northern ranges and in the Bechler area which is in the park's southwestern corner.

 

Population figures for elk are in excess of 30,000—the largest population of any large mammal species in Yellowstone. The northern herd has decreased enormously since the mid‑1990s; this has been attributed to wolf predation and causal effects such as elk using more forested regions to evade predation, consequently making it harder for researchers to accurately count them. The northern herd migrates west into southwestern Montana in the winter. The southern herd migrates southward, and the majority of these elk winter on the National Elk Refuge, immediately southeast of Grand Teton National Park. The southern herd migration is the largest mammalian migration remaining in the U.S. outside of Alaska.

 

In 2003 the tracks of one female lynx and her cub were spotted and followed for over 2 miles (3.2 km). Fecal material and other evidence obtained were tested and confirmed to be those of a lynx. No visual confirmation was made, however. Lynx have not been seen in Yellowstone since 1998, though DNA taken from hair samples obtained in 2001 confirmed that lynx were at least transient to the park. Other less commonly seen mammals include the mountain lion and wolverine. The mountain lion has an estimated population of only 25 individuals parkwide. The wolverine is another rare park mammal, and accurate population figures for this species are not known. These uncommon and rare mammals provide insight into the health of protected lands such as Yellowstone and help managers make determinations as to how best to preserve habitats.

 

Eighteen species of fish live in Yellowstone, including the core range of the Yellowstone cutthroat trout—a fish highly sought by anglers. The Yellowstone cutthroat trout has faced several threats since the 1980s, including the suspected illegal introduction into Yellowstone Lake of lake trout, an invasive species which consume the smaller cutthroat trout. Although lake trout were established in Shoshone and Lewis lakes in the Snake River drainage from U.S. Government stocking operations in 1890, it was never officially introduced into the Yellowstone River drainage. The cutthroat trout has also faced an ongoing drought, as well as the accidental introduction of a parasite—whirling disease—which causes a terminal nervous system disease in younger fish. Since 2001, all native sport fish species caught in Yellowstone waterways are subject to a catch and release law. Yellowstone is also home to six species of reptiles, such as the painted turtle and Prairie rattlesnake, and four species of amphibians, including the Boreal Chorus Frog.

 

311 species of birds have been reported, almost half of which nest in Yellowstone. As of 1999, twenty-six pairs of nesting bald eagles have been documented. Extremely rare sightings of whooping cranes have been recorded, however only three examples of this species are known to live in the Rocky Mountains, out of 385 known worldwide. Other birds, considered to be species of special concern because of their rarity in Yellowstone, include the common loon, harlequin duck, osprey, peregrine falcon and the trumpeter swan.

 

As wildfire is a natural part of most ecosystems, plants that are indigenous to Yellowstone have adapted in a variety of ways. Douglas-fir have a thick bark which protects the inner section of the tree from most fires. Lodgepole Pines —the most common tree species in the park— generally have cones that are only opened by the heat of fire. Their seeds are held in place by a tough resin, and fire assists in melting the resin, allowing the seeds to disperse. Fire clears out dead and downed wood, providing fewer obstacles for lodgepole pines to flourish. Subalpine Fir, Engelmann Spruce, Whitebark Pine, and other species tend to grow in colder and moister areas, where fire is less likely to occur. Aspen trees sprout new growth from their roots, and even if a severe fire kills the tree above ground, the roots often survive unharmed because they are insulated from the heat by soil. The National Park Service estimates that in natural conditions, grasslands in Yellowstone burned an average of every 20 to 25 years, while forests in the park would experience fire about every 300 years.

 

About thirty-five natural forest fires are ignited each year by lightning, while another six to ten are started by people— in most cases by accident. Yellowstone National Park has three fire lookout towers, each staffed by trained fire fighters. The easiest one to reach is atop Mount Washburn, though it is closed to the public. The park also monitors fire from the air and relies on visitor reports of smoke and/or flames. Fire towers are staffed almost continuously from late June to mid-September— the primary fire season. Fires burn with the greatest intensity in the late afternoon and evening. Few fires burn more than 100 acres (40 ha), and the vast majority of fires reach only a little over an acre (0.5 ha) before they burn themselves out. Fire management focuses on monitoring dead and down wood quantities, soil and tree moisture, and the weather, to determine those areas most vulnerable to fire should one ignite. Current policy is to suppress all human caused fires and to evaluate natural fires, examining the benefit or detriment they may pose on the ecosystem. If a fire is considered to be an immediate threat to people and structures, or will burn out of control, then fire suppression is performed.

 

In an effort to minimize the chances of out of control fires and threats to people and structures, park employees do more than just monitor the potential for fire. Controlled burns are prescribed fires which are deliberately started to remove dead timber under conditions which allow fire fighters an opportunity to carefully control where and how much wood is consumed. Natural fires are sometimes considered prescribed fires if they are left to burn. In Yellowstone, unlike some other parks, there have been very few fires deliberately started by employees as prescribed burns. However, over the last 30 years, over 300 natural fires have been allowed to burn naturally. In addition, fire fighters remove dead and down wood and other hazards from areas where they will be a potential fire threat to lives and property, reducing the chances of fire danger in these areas. Fire monitors also regulate fire through educational services to the public and have been known to temporarily ban campfires from campgrounds during periods of high fire danger. The common notion in early United States land management policies was that all forest fires were bad. Fire was seen as a purely destructive force and there was little understanding that it was an integral part of the ecosystem. Consequently, until the 1970s, when a better understanding of wildfire was developed, all fires were suppressed. This led to an increase in dead and dying forests, which would later provide the fuel load for fires that would be much harder, and in some cases, impossible to control. Fire Management Plans were implemented, detailing that natural fires should be allowed to burn if they posed no immediate threat to lives and property.

 

1988 started with a wet spring season although by summer, drought began moving in throughout the northern Rockies, creating the driest year on record to that point. Grasses and plants which grew well in the early summer from the abundant spring moisture produced plenty of grass, which soon turned to dry tinder. The National Park Service began firefighting efforts to keep the fires under control, but the extreme drought made suppression difficult. Between July 15 and 21, 1988, fires quickly spread from 8,500 acres (3,400 ha; 13.3 sq mi) throughout the entire Yellowstone region, which included areas outside the park, to 99,000 acres (40,000 ha; 155 sq mi) on the park land alone. By the end of the month, the fires were out of control. Large fires burned together, and on August 20, 1988, the single worst day of the fires, more than 150,000 acres (61,000 ha; 230 sq mi) were consumed. Seven large fires were responsible for 95% of the 793,000 acres (321,000 ha; 1,239 sq mi) that were burned over the next couple of months. A total of 25,000 firefighters and U.S. military forces participated in the suppression efforts, at a cost of 120 million dollars. By the time winter brought snow that helped extinguish the last flames, the fires had destroyed 67 structures and caused several million dollars in damage. Though no civilian lives were lost, two personnel associated with the firefighting efforts were killed.

 

Contrary to media reports and speculation at the time, the fires killed very few park animals— surveys indicated that only about 345 elk (of an estimated 40,000–50,000), 36 deer, 12 moose, 6 black bears, and 9 bison had perished. Changes in fire management policies were implemented by land management agencies throughout the United States, based on knowledge gained from the 1988 fires and the evaluation of scientists and experts from various fields. By 1992, Yellowstone had adopted a new fire management plan which observed stricter guidelines for the management of natural fires.

 

from Wikipedia

  

The prehistoric stone circle at Duloe, near Looe, is the smallest in Cornwall with a diameter of around twelve metres. It is thought to have been constructed around 2,000BC. The stones seem likely to have come from Herodsfoot, about two miles away. The largest weighs about nine tons. There has been much conjecture as to their purpose, but in truth we may never know why the ancient peoples constructed them.

  

© Dan McCabe

 

How can I improve this photo? All CONSTRUCTIVE criticism is welcome.

 

When I visit Palouse Falls for photography sessions, I tend to concentrate on the waterfall and its pool at the base as well as the canyon downriver. This photo captures the falls in the larger context.

 

To put this photo in perspective, the falls themselves are about 200 feet (61 m) tall. They emerge from a canyon that was eroded from the terrain at the top of the photo and fall into the bowl below.

 

This shows how much of the land was eroded by the Glacial Lake Missoula floods at the end of the last Ice Age. The falls themselves emerge around 200 feet (60 m) below the surrounding plain. The bowl they fall into as about 600 feet (180m) across.

 

To the left of the falls, just above the level of the falls, is a jagged outcropping maybe 50 feet (15 m) tall, which I call "The Castle" in one of my other Flickr photos. My conjecture is the these where created by a volcanic vein, most of which was eroded by the Glacial Lake Missoula floods.

 

en.wikipedia.org/wiki/Missoula_floods

 

The Akha are an indigenous hill tribe that live in small villages at high altitudes in the mountains of Thailand, Burma, Laos, China, and Yunnan Province in China. They made their way from China into South East Asia during the early 1900s. Civil war in Burma and Laos resulted in an increased flow of Akha immigrants and there are now some 80,000 living in Thailand's northern provinces of Chiang Rai and Chiang Mai[1] where they constitute one of the largest of the hill tribes. Many of their villages can be visited by tourists on trekking tours from either of these cities.

 

They Akha speak Akha, a language in the Loloish (Yi) branch of the Tibeto-Burman family. Akha language is closely related language to the Lisu and it is conjectured that the Akha once belonged to the Lolo hunter tribe people that once ruled the Paoshan and Teinchung plains before the invasion of Ming Dynasty (A.D 1644) in Yunan, China. [Wiki]