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Greater Manchester Police have made 18 arrests, seized a substantial amount of Class A drugs and shut down a cannabis farm after executing a series of warrants in Salford.
This morning, Wednesday 14 October 2015, more than 200 officers executed warrants at 22 addresses across Eccles and Pendleton as part of a Project Gulf operation designed to tackle organised crime.
Gulf is part of Programme Challenger, the Greater Manchester approach to tackling organised criminality across the region.
The raids are the result of an intelligence-led operation conducted over a number of months into offences such as supplying Class A drugs and other criminality. Searches at a number of properties are still on-going.
Fifteen men and three women have so far been arrested on suspicion of supplying Class A drugs. They remain in custody for questioning.
Searches of the 22 properties also uncovered a cannabis farm, and have resulted in officers seizing a substantial amount of cocaine, crack cocaine, heroin, cannabis, a stolen motorbike and some cash.
Superintendent Mark Kenny, of Salford Division, said: “These warrants are a result of a sustained and in-depth operation into the supply of Class A drugs not just in Salford, but Greater Manchester as a whole.
“They have utilised some excellent work by my officers in the gathering of intelligence and information, which has allowed us to seize a significant amount of drugs which would soon have been poisoning our streets.
“We have also been successful in confiscating a large amount of cash, hitting the dealers where it hurts.
“We would not have been able to carry out these warrants had it not been for members of the public coming to us with information and intelligence, and that is very pleasing.
“However, our investigations are continuing and if anyone has any information they think will assist I would encourage them to contact us.
“Our communities have already shown they are prepared to work with us in the fight against drugs and organised crime and I would like to express my thanks to those who came forward and helped us reduce the amount of dangerous narcotics in their areas.
“But there is still more to do and, as with any fight against organised crime groups embedded in our communities, we need residents to come to us with information so we can put a stop to this criminality.
“If you see drug dealing taking place in your area, come to us, we can help to put a stop to it and help to make Greater Manchester a safer place to live.”
Anyone with information is asked to call police on 101 or the independent charity Crimestoppers, anonymously, on 0800 555 111.
Chapel of the Holy Cross dedicated to Saint Thomas More.
Sir Thomas More, Lord Chancellor of England, was executed for treason after he refused to take an oath attached to the Act of Succession, which recognised any children of the marriage of Henry VIII and Anne to be rightful heirs to the throne.
Sir Thomas' goats hair shirt is displayed in the centre of the Altar.
Click Here for more photographs of Buckfast Abbey: www.jhluxton.com/England/Devonshire/Buckfast-Buckfastleigh
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.
At the request of Frederic Mistral, a sculptor executed the head of his first dog "Pan Perdu" on his tomb in the Maillane cemetery.
And here is the story of “Pan Perdu” and “Pan Panet”
An evening of October 1891 (Frederic Mistral is 60 years old), our Poet from Provence goes home! On the road a little dog with black short fur emerges, feasts him, then makes a circus number: triple perilous jumps, double salto…! Frederic Mistral chases him with his stick and goes on his way! But the dog follows him to his farmhouse! The wife of Frederic Mistral and the maid give the dog a meal! The next day Frederic Mistral sees the dog in front of the door. It makes its circus again! So Frederic Mistral finally adopted it! He calls it "Pan Perdu" ("Lost Bread") and a beautiful, very nice friendship born between the two! Wherever Frederic Mistral goes, the dog follows him!
One day, Frederic Mistral said to the dog, "My dog, you're starting to get old, you should think of your offspring!" The dog goes away and comes back 10 minutes later with a dog and puppies! It had already thought of its offspring! But Frederic Mistral has long wondered whether the dog did not understand him.
Frederic Mistral adopts one of the puppies that he will call "Pan-Panet" ("Little Bread")! Then he adopted one of the sons of Pan-Panet whom he called "Jean Toutouro"!
A few years before his death, Frederic Mistral traced the plans of his tomb-mausoleum! More beautiful faces of young girls from Provence, the Poet demanded that a sculptor grave on the stone the effigy of Pan-Perdu!
But listen to the most surprising! The author who tells this story (in 1995) tells that it is in the United States in the city of Buffalo Bill! He visits the museum of the famous hunter! And there, he finds that Buffalo Bill and Frederic Mistral are similar to each other! What is true and that I had noticed a long time ago! The author, Pierre Roumel, asks questions about this circus dog, Pan Perdu! He does research in Provence and learns that Buffalo Bill came to Provence in 1881 with a circus!
The Baron Folco de Baroncelli who lived in the Camargue in southern France, invited Buffalo Bill to his ranch! And there, Buffalo Bill, said he lost his circus dog in Tarascon city!
Pan Perdu has crossed kms across fields, on the roads to attach itself to the look-alike of its lost master!
Isn't it incredible!
On the left side, "Pauline Bonaparte as Venus Victrix", the famous neo-Classical portrait sculpture executed in Rome between 1805 and 1808 by the Italian sculptor Antonio Canova, on commission from Pauline´s second husband, Camillo Borghese.
On the right, my colored version of the statue which should give an idea of how the work would have looked if Camillo Borghese had commissioned a painting of his wife instead of a sculpture. Or, if you prefer, should give an idea of Pauline posing during the making of this masterpiece.
Actually it is not sure whether or not Pauline, the younger sister of Napoleon, posed naked for the sculpture. When asked how she could pose for Canova wearing so little, she allegedly replied that there was a stove in the studio to keep her warm, though this might have been just a quip deliberately designed by her to stir up scandal.
With this statue Canova followed the fashion of that time to revive the ancient Roman artistic traditions of portrayals of mortal individuals in the guise of gods and of beautiful female forms reclining on a couch.
The wooden base, draped like a catafalque, once contained a mechanism for rotating the sculpture, so that viewers could observe it from all angles without moving themselves.
The statue is currently exhibited at the Galleria Borghese in Rome.
Its acclaimed lustre was not only due to the fine quality of the marble but also to the waxed surface, which has been recently restored.
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Description: 3D red cyan anaglyph of David Herold (1842 - 1865) Lincoln conspirator who accompanied John Wilkes Booth on his escape through southern Maryland into Virginia. After his capture he was put on trial and executed by hanging on July 7, 1865; he was 23 years old.
Notes: A brief excerpt from Wikipedia:
"......Herold and a group of co-conspirators had originally plotted to kidnap Lincoln, but later decided to kill him, Vice President Andrew Johnson, and Secretary of State William H. Seward in a bid to help the Confederacy's cause.
On the night of April 14, 1865, Herold guided Lewis Powell to Seward's house. Inside, Powell attempted to kill Seward, severely wounding him and other members of his household. The ensuing commotion frightened Herold and he rode off, leaving Powell to fend for himself. He then met with Booth outside of Washington, D.C., and they proceeded to Surrattsville, Maryland (now Clinton, Maryland) where they picked up weapons that Mary Surratt had left earlier for them at her property...."
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Anaglyph Notes: Created from NARA 111-B-1161, multi-lens 8-image glass plate negative. Unfortunately, the NARA file is relatively low-res; I've sharpened and upscaled it, but it lacks the fine detail which would be present in the original glass plate. This is a new version with increased depth over the one I posted a few years ago.
Link to NARA 111-B-1161: catalog.archives.gov/id/525370
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Red/Cyan (not red/blue) glasses of the proper density must be used to view 3D effect without ghosting. Anaglyph prepared using red cyan glasses from The Center For Civil War Photography / American Battlefield Trust. CCWP Link: www.civilwarphotography.org/
Decim8 is an iPhone app that degrades photos by introducing digital artifacts that replicate a damaged file.
The same effect can produce very different results each time you execute it. I've provided 3 samples of each one so that you can get a better idea of what the effect is doing. I think it's probably most important to note what Decim8 does when no effect is chosen. These contrast and color variations come into play no matter what effect (or combination of effects) you place on top of them.
Notes: for some reason the "VETH" effect stopped working during my testing. Deleting and re-installing the app brought it back. Also, "randomizing" the effects(available from the camera screen) not only selects a random combination of effects but shuffles their order too. I only mention it because the app also doesn't store any EXIF data and it caused some confusion when I was trying to figure out which effect went with which photo.
Full res version (1700x1000) here: files.gregmills.com/decim8grid_12.jpg
Goddess Kali standing on the chest of Lord Shiva -
A formation in executing the nearly extinct Gotipua Dance at our Durga Puja Cultural Festival of 2013 - of South Madras Cultural Association, Chennai, India.
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Gotipua is a traditional dance form in the state of Orissa, India, and the precursor of Odissi classical dance. It has been performed in Orissa for centuries by young boys, who dress as women to praise Jagannath and Krishna. The dance is executed by a group of boys who perform acrobatic figures inspired by the life of Radha and Krishna. The boys begin to learn the dance at an early age until adolescence, when their androgynous appearance changes. In the Oriya language Gotipua, means "single boy" (goti-pua). Raghurajpur, Orissa (near Puri) is an historic village known for its Gotipua dance troupes.
To transform into graceful feminine dancers the boys do not cut their hair, instead styling it in a knot and weaving garlands of flowers into it. They make up their faces with mixed white and red powder. Kajal (black eyeliner) is broadly applied around the eyes to give them an elongated look. The bindi usually round, is applied to the forehead, surrounded with a pattern made from sandalwood. Traditional paintings adorn the face, which are unique to each dance school.
The costume has evolved over time. The traditional dress is a Kanchula, a brightly coloured blouse with shiny decorations. An apron-like, embroidered silk cloth (nibibandha) is tied around the waist like a ruffle and worn around the legs. Some dancers still adhere to tradition by wearing a pattasari: a piece of thin fabric about 4 metres (13 ft 1 in) long, worn tightly with equal lengths of material on both sides and a knot on the navel. However, this traditional dress is often replaced by a newly designed cloth which is easier to put on.
Dancers wear specially designed, beaded jewelry: necklaces, bracelets, armbands and ear ornaments. Nose-piercing jewelry has been replaced with a painted motif. Ankle bells are worn, to accentuate the beats tapped out by the feet. The palms of the hands and soles of the feet are painted with a red liquid known as alta. The costume, jewelry and bells are considered sacred.
Long ago, the temples in Orissa had female dancers known as devadasi (or mahari), who were devoted to Jagannath, which gave rise to Mahari dance. Sculptures of dancers on bas-reliefs in temples in Orissa (and the Konark Sun and Jagannath Temples in Puri) demonstrate this ancient tradition. With the decline of mahari dancers around the 16th century during the reign of Rama Chandra Dev (who founded the Bhoi dynasty), boy dancers in Orissa continued the tradition. Gotipua dance is in the Odissi style, but their technique, costumes and presentation differ from those of the mahari; the singing is done by the dancers. Present-day Odissi dance has been influenced by Gotipua dance. Most masters of Odissi dance (such as Kelucharan Mohapatra, from Raghurajpur) were Gotipua dancers in their youth.
Odissi dance is a combination of tandava (vigorous, masculine) and lasya (graceful, feminine) dances. It has two basic postures: tribhangi (in which the body is held with bends at the head, torso and knees) and chouka (a square-like stance, symbolizing Jagannath). Fluidity in the upper torso is characteristic of Odissi dance, which is often compared to the gentle sea waves which caress the Orissa beaches.
Each year, the Guru Kelucharan Mohapatra Odissi Research Centre organizes the Gotipua Dance Festival in Bhubaneswar.
Source : en.wikipedia.org/wiki/Gotipua
Detail of The Onset of Winter (1999), one of a pair of large (ca 2 x 6 m) glass mosaic panels designed by Jack Beal (1931-2013) and executed at the Artistic Mosaics Travisanutto of Italy, Installed in the Times Square subway station.
It shows a crowd watching a film crew record a scene of a woman entering the subway as the first snow flakes of winter come down against the NY skyline background.
The other panel is the Onset of Spring.
Just decided to make use of CAC's Cody... I know this is supposed to be Cody in ROTS, but CAC's Cody had enough ROTS elements to pass off as a decent replacement.
Executing the three point turn required at Beach Road, Perranporth is First Kernow 33421 (WA08 MVF).
It is an Alexander Dennis Enviro 400 which was new in July, 2008 and is operating the 10am departure from Newquay to St Ives on the scenic 57 route which has a journey time of 2hours 7 minutes end to end.
St Mary and All Saints, Fotheringhay, Northamptonshire
How often she has gazed from castle windows o'er,
And watched the daylight passing within her captive wall,
With no-one to heed her call.
The evening hour is fading within the dwindling sun,
And in a lonely moment those embers will be gone
And the last of all the young birds flown.
Her days of precious freedom, forfeited long before,
To live such fruitless years behind a guarded door,
But those days will last no more.
Tomorrow at this hour she will be far away,
Much farther than these islands,
Or the lonely Fotheringay.
Sandy Denny, Fotheringay by Fairport Convention, 1969
As any experienced pub quizzer will be able to tell you, Cambridgeshire shares borders with more other counties than any other English county, and one of the pleasures of exploring its churches by bike is to occasionally pop over a border and cherry-pick some of the best churches nearby. I had long wanted to visit Fotheringhay in Northamptonshire, and it is only ten miles west of Peterborough, and so I thought why not? I could also take in its near neighbours Nassington and Warmington, both noted as interesting churches.
Fotheringhay is a haunted place. It is haunted by noble birth and violent death, by its pivotal importance as a place in 15th Century English politics, and by its desolation in later centuries - not to mention by one significant event in the last couple of years.
The view of the church from the south across the River Nene is one of the most famous views of a church in England - there can be few books about churches which do not include it. The tower is a spectacular wedding cake, the square stage surmounted by an octagonal bell stage. This is not an unusual arrangement in the area of the Nene and Ouse Valleys, but nowhere is it on such a scale and with such intricacy as this.
The nave is also vast, a great length of flying buttresses running above each aisle, and walls of glass, great perpendicular windows designed to let in light and drive out superstition. What you cannot see from across the river is that, behind the big oak tree, the church has no chancel.
Inside, it is a square box full of light divided by great arcades that march resolutely eastwards towards a large blank wall. Heraldic shields stand aloof up in the arcades, and the one fabulous spot of colour is the great pulpit nestled in the south arcade, another sign that this building was designed to assert the doctrine of the Holy Catholic Church. This place swallows sound and magnifies light. It is thrilling, awe-inspiring. What happened here?
In the medieval period, Fotheringhay Castle was the powerbase of the House of York. The church was built as a result of a bequest by Edward III, who died in 1370. It was complete by the 1430s, with a college of priests and a large nave for the Catholic devotions of the people.
Over the next century it would house the tombs of, among others, Edward of Norwich, 2nd Duke of York and grandson of Edward III who was killed in 1415 at Agincourt, and Richard Plantaganet, 3rd Duke of York, who was killed in the Battle of Wakefield in 1460. It was Richard's claim to the throne of England which had led to the Wars of the Roses. His decapitated head was gleefully displayed on a pike above Micklegate Bar in York by the victorious Lancastrian forces. Also killed in the battle was Richard's 17 year old son Edmund.
But the Lancastrian delight was shortlived, for by the following year Richard's eldest son had become King as Edward IV. He immediately arranged for the translation of the bodies of his father and brother from their common grave at Pontefract back to Fotheringhay.
It was recorded that on 24 July the bodies were exhumed, that of the Duke garbed in an ermine furred mantle and cap of maintenance, covered with a cloth of gold lay in state under a hearse blazing with candles, guarded by an angel of silver, bearing a crown of gold as a reminder that by right the Duke had been a king.
On its journey, Richard, Duke of Gloucester, with other lords and officers of arms, all dressed in mourning, followed the funeral chariot, drawn by six horses, with trappings of black, charged with the arms of France and England and preceded by a knight bearing the banner of the ducal arms.
Fotheringhay was reached on 29 July, where members of the college and other ecclesiastics went forth to meet the cortege. At the entrance to the churchyard, King Edward waited, together with the Duke of Clarence, the Marquis of Dorset, Earl Rivers, Lord Hastings and other noblemen. Upon its arrival the King made obeisance to the body right humbly and put his hand on the body and kissed it, crying all the time.
The procession moved into the church where two hearses were waiting, one in the choir for the body of the Duke and one in the Lady Chapel for that of the Earl of Rutland, and after the King had retired to his closet and the princes and officers of arms had stationed themselves around the hearses, masses were sung and the King's chamberlain offered for him seven pieces of cloth of gold 'which were laid in a cross on the body.
The sorrowing Edward IV donated the great pulpit for the proclamation of the Catholic faith. And then in 1483 he died. He was succeeded as tradition required by his son, the 12 year old Edward V. But three months after his father's death the younger Edward was also dead, in mysterious circumstances. He was succeeded by his uncle, who had been born here in Fotheringhay in 1452, and who would reign, albeit briefly, as Richard III.
Was Richard III really the villain that history has made him out to be? Did he really murder his nephew to achieve the throne? Within two years he had also been killed at the Battle of Bosworth Field, and the Lancastrians were finally triumphant. Henry VII established the Tudor dynasty, and, as we all know, history is written by the victors, not by the losers.
But Fotheringhay had one more dramatic scene to set in English history before settling back into obscurity, and this time it involved the Tudors. In September 1586 a noble woman of middle years arrived at Fotheringhay Castle under special guard, and was imprisoned here. Her name was Mary, and she was on trial for treason.
It is clear today that most of the evidence was entirely fictional, but the powers of the day had good reason to fear Mary, for she had what appeared to many to be a legitimate claim to the English throne. She was the daughter of James V of Scotland, and had herself become Queen of Scotland at the age of just six weeks. She spent her childhood and youth in France while regents governed the nation in her stead, and she married Francis, the Dauphin of France, who became King of France in 1559. Briefly, Mary was both Queen of Scotland and Queen Consort of France, but in 1561 Francis died, and Mary returned to Scotland to govern her own country.
But there was a problem. Mary was a Catholic. Scotland had led the way in the English-speaking Reformation with a particularly firebrand form of Calvinism, and the protestant merchants of Edinburgh, Glasgow, Aberdeen and Dundee were aghast at the prospect of a Catholic monarch.
And there was a further problem. Scotland was currently at peace with its neighbour England, where Queen Elizabeth I had brought some stability to the troubled country. But the Catholic Church did not recognise Elizabeth as the rightful monarch of England, because it was considered that her father Henry VIII's divorce from his first wife Katherine of Aragon was invalid. As he had divorced Katherine to marry Elizabeth's mother Ann Boleyn, Catholics considered that the rightful line of succession had passed horizontally from Henry VIII to his deceased elder sister and then on to her descendants, the most senior of whom was Mary, Queen of Scotland.
Mary remarried in Scotland, but her husband was murdered, and she was forced to abdicate her throne in favour of their one year old baby. He would be brought up by protestant regents and advisors, and would reign Scotland as James VI. His protestant faith allowed the English crown to recognise the line's legitimate claims, and in 1603 James VI of Scotland became James I of England, the first monarch to govern both nations.
But that was all in the future. After her abdication, Mary fled south to seek the protection of her cousin Elizabeth. She spent most of the next 18 years in protective custody. A succession of plots and conspiracies implicated her, and finally on 8th February 1587, at the age of 44, Mary Queen of Scots was beheaded at Fotheringhay Castle.
One of her son James's first acts on ascending the English throne was to order that the castle where his mother had been shamefully imprisoned and executed be razed to the ground.
The chancel of Fotheringhay church and its College of Priests were already gone by then, demolished after the Reformation, leaving the York tombs exposed to the elements. it is said that Elizabeth herself, on a visit to Fotheringhay in 1566, insisted that they be brought back into the church.
Fotheringhay church settled back into obscurity. During the long 18th Century sleep of the Church of England it suffered neglect and disuse, but was restored well in the 19th Century. A chapel was designated for the memory of the York dynasty during the 20th Century, a sensitive issue for the Church of England which does not recognise prayers for the dead, but they can happen here in the Catholic tradition.
Today, the population of Fotheringhay cannot be much more than a hundred, an obscure backwater in remote north-east Northamptonshire, consisting of little more than its grand church set above the water meadows of the River Nene. But there was one more day in the public light to come.
In 2012, an archaeological dig in the centre of the city of Leicester, some 30 miles from here, uncovered a skeleton which had been buried in such a manner that it seemed it might be the dead King Richard III. Carbon dating and DNA matching proved that it was so. A controversy erupted about where the dead king might be reburied. Leicester Cathedral seemed the obvious place, although pompous claims were made by, among others, the MP for York, for him to be buried in York Minster. But there was also a case for the remains being returned here, to the quiet peace of Fotheringhay.
In the event reason held sway and Richard was reburied in Leicester, but Fotheringhay church, along with Leicester Cathedral, York Minster and Westminster Abbey, was one of four sites to host books of remembrance for Richard III.
In June 2015 I was surprised to find that the book here was still in use at the west end of the nave, and is still regularly signed by people. Perhaps they think it is the visitors book.
The silence of the church and the quiet peace of the graveyard are in dramatic contrast to the sensationalism of the media over the controversy and the razzamatazz of Richard's reburial in Leicester Cathedral. But now the circus has moved on, and Fotheringhay is still here. And white roses are scattered in the church every year on Richard III's birthday.
Girona is a city in the northeast of Catalonia, at the confluence of the rivers Ter, Onyar, Galligants, and Güell and has an official population of 96,722 as of January 2011. It is the capital of the province of the same name and of the comarca of the Gironès. It is located 99 km (62 mi) northeast of Barcelona. Girona is one of the major Catalan cities.
The first historical inhabitants in the region were Iberians; Girona is the ancient Gerunda, a city of the Ausetani. Later, the Romans built a citadel there, which was given the name of Gerunda. The Visigoths ruled in Girona until it was conquered by the Moors. Finally, Charlemagne reconquered it in 785 and made it one of the fourteen original countships of Catalonia. Thus it was wrested temporarily from the Moors, who were driven out finally in 1015. Wilfred the Hairy incorporated Girona into the countship of Barcelona in 878. Alfonso I of Aragón declared Girona to be a city in the 11th century. The ancient countship later became a duchy (1351) when King Peter III of Aragon gave the title of Duke to his first-born son, John. In 1414, King Ferdinand I in turn gave the title of Prince of Girona to his first-born son, Alfonso. The title is currently carried by Prince Felipe, Prince of Asturias, the first since the 16th century to do so.
The 12th century saw a flourishing of the Jewish community of Girona, with one of the most important Kabbalistic schools in Europe. The Rabbi of Girona, Moshe ben Nahman Gerondi (better known as Nahmanides or Ramban) was appointed Great Rabbi of Catalonia. The history of the Jewish community of Girona ended in 1492, when the Catholic Kings expelled all the Jews from Catalonia. Today, the Jewish ghetto or Call is one of the best preserved in Europe and is a major tourist attraction. On the north side of the old city is the Montjuïc (or hill of the Jews in medieval Catalan), where an important religious cemetery was located.
Girona has undergone twenty-five sieges and been captured seven times. It was besieged by the French royal armies under Charles de Monchy d'Hocquincourt in 1653, under Bernardin Gigault de Bellefonds in 1684, and twice in 1694 under Anne Jules de Noailles. In May 1809, it was besieged by 35,000 French Napoleonic troops under Vergier, Augereau and St. Cyr, and held out obstinately under the leadership of Alvarez until disease and famine compelled it to capitulate, 12 December. Finally, the French conquered the city in 1809, after 7 months of siege. Girona was center of the Ter department during the French rule, which lasted from 1809 to 1813. The defensive city walls were demolished at the end of the 19th century to allow for the expansion of the city. In recent years, the missing parts of the city walls on the eastern side of the city have been reconstructed. Called the Passeig de la Muralla it now forms a tourist route around the old city.
The monastery of Sant Pere de Galligants was built from 992, outside the walls of Girona, when Ramon Borrell, count of Barcelona gave to the monks rights over the quarter of Sant Pere. The monks held the ruler of the quarter until 1339, when King Peter IV of Aragon restored it to Aragon.
In 1117 Ramon Berenguer III of Barcelona united the monastery to the Abbey of Sainte-Marie de Lagrasse, in what is now France, though Sant Pere kept an abbot of his own and a large degree of autonomy. Sant Pere was never a big community, and the church was not the local parish, and only baptisms were held in the monastery. In 1362, when the monastery was enclosed within the city's walls, it was redesigned to a more defensive shape. It started to decay from the 15th century, and in 1592 it was united to the also decaying monasteries of Sant Miquel de Cruïlles and Sant Miquel de Fluvià. In 1835 the monastery included an abbot and four monks. It was declared a national monument in 1931.
The small cloister is an example of Catalan Romanesque architecture. The northern gallery dates to 1154, while the remaining ones are from 1190. The capitals of the columns have motifs very similar to those in the cloisters of Sant Cugat del Vallès or in the Cathedral of Girona. Some depict scenes from Jesus' life, while others show typical Romanesque elements such as lions or sirens.
The current church was built in 1130, and has a nave and two aisles with a transept, and four apses. The portal, in a rather archaic style, comes probably from a previous building. It is surmounted by a rose window with a diameter of 3.5 meters.
The interior features a series of side columns, with capitals having vegetable motifs, used to reinforce the central vault. The capitals of the apse columns are more elaborated, and were probably executed by different artists. Some of them have been attributed to the Master of Cabestany.
The bell tower has an octagonal plan and two sectors, the upper one, of two floors featuring with double arches divided by columns, decorated with Lombard bands
Le jardin botanique de Thoutmôsis III est une représentation, exécutée avec un remarquable souci du détail, de la faune et surtout de la flore de l'empire égyptien à son apogée. Celle-ci se trouve sur les murs de la pièce contiguë à la salle des fêtes de Thoutmôsis III. Ce dernier, grand pharaon guerrier, repousse les frontières de l'Égypte dans le nord comme dans le sud et crée le plus grand empire que l'Égypte ait jamais connu, avec outre un butin considérable des essences rares, des animaux et des plantes luxuriantes.
Sur les terrains situés à l'arrière du naos, jugé trop exigu, il fait bâtir un nouvel ensemble appelé Akhmenou : temple de la régénération du souverain, représentation magnifiée et sublimée du jardin sacré du temple d'Amon, où animaux et oiseaux avaient l'habitude de se côtoyer, protégés par un enclos. Un autre enclos identique se situait à côté du lac sacré, à proximité des magasins. De cet endroit partait une galerie couverte permettant aux oies sacrées d'aller s'ébattre dans le lac et de rentrer au bercail à l'abri des regards (cf. wikipédia, merci Meretseger Books pour la photo).
This morning (Tuesday 1 February 2022), we executed warrants at six properties in the Chadderton area.
A 25-year-old was arrested on suspicion of rape, sexual assault and trafficking a person within the UK for sexual exploitation.
A second 25-year-old was arrested on suspicion of sexual assault.
A 26-year-old was arrested on suspicion of sexual assault and trafficking a person within the UK for sexual exploitation.
A 27-year-old was arrested on suspicion of rape and trafficking a person within the UK for sexual exploitation.
A 28-year-old was arrested on suspicion of rape and trafficking a person within the UK for sexual exploitation.
The warrants were executed as part of Operation Gabel - an investigation into the child sexual exploitation of two teenage girls in 2012/2013.
Inspector Nick Helme, of GMP's Oldham district, said: "This morning's action at several properties in the Chadderton area was a result of just one of a number of ongoing investigations into historic child sexual exploitation in Greater Manchester.
"I can assure members of the public and warn offenders that investigating this type of crime is a top priority for the force. Regardless of time passed, dedicated teams in a specialist unit leave no stone unturned whilst gathering evidence to make arrests with the intention of bringing suspects to face justice.
"I hope these warrants build public trust and confidence that Greater Manchester Police is committed to fighting, preventing and reducing CSE to keep people safe and care for victims - giving them the faith they need in the force to come forward.
Greater Manchester is nationally recognised as a model of good practice in terms of support services available to victims.
If you or someone you know has been raped or sexually assaulted, we encourage you not to suffer in silence and report it to the police, or a support agency so you can get the help and support available.
- Saint Mary's Sexual Assault Referral Centre, Manchester provides a comprehensive and co-ordinated response to men, women and children who live or have been sexually assaulted within Greater Manchester. We offer forensic medical examinations, practical and emotional support as well as a counselling service for all ages. Services are available on a 24-hour basis and can be accessed by telephoning 0161 276 6515.
-Greater Manchester Rape Crisis is a confidential information, support and counselling service run by women for women over 18 who have been raped or sexually abused at any time in their lives. Call us on 0161 273 4500 or email us at help@manchesterrapecrisis.co.uk
- Survivors Manchester provides specialist trauma informed support to boys and men in Greater Manchester who have experienced sexual abuse, rape or sexual exploitation. Call 0161 236 2182.
The Capuchin Friars first arrived in Dublin in 1615, but it was not until 1624 that the first friary was established, in Bridge Street. They came to Church Street in 1690, shortly after the Battle of the Boyne and opened a “Mass house” at the site of the present Church. The Mass house was enlarged in 1796. The present Church dates from 1881. The architect was James J.McCarthy. The altar and reredos was designed by James Pearse, the father of Pádraig and Willie Pearse who were executed after the 1916 Rising. It was friars from the Church Street community that attended those executed in 1916 and administered the last rites.
Today the friars serve the local community through parish work and through the Capuchin Day Centre. The Capuchin Mission Office which supports the work of the Irish friars overseas, in Zambia, South Africa, New Zealand and Korea is also located in Church Street. St Mary of the Angels is not a parish church, however, the Friars also have responsibility for Halston Street Parish, one of the oldest in Dublin City Centre.
As a result of Simon Liu's masterfully executed Red Brick Game at Brickworld last year, Dave Sterling's slice of Steampunk heaven the Blunderbuss was up for auction as the grand prize at this year's event.
But rumors began to spread that if he won this creation, the impish Brother Simon would smash it to pieces and turn it into a spaceship! Clearly this meant war...
So after getting into something of a bidding war with the one and only (but super nice) Steve Jackson, I was able to ensure that the Blunderbuss would stay in one piece - and return to Seattle!
Gracious to the end, Simon gave me a rare steampunk version of his Frog Pod. Dave was up for smashing that and turning it into a gun. But in the end we decided to incorporate it into Dave's creation: It is now the gun's safety!
Dave showed how me how to disassemble and reassemble it. And despite the effects of repeated visits to the Long Island Ice Tea Keg, some of it must have stuck, because here it is on display in my dining room...
On the left, looking upwards, stands shopkeeper Georges Maertens; next to him, with arms folded and a steady gaze, is Armentières salesman Ernest Deceuninck (or Deconninck); to his right, looking down with his arms hanging by his side, stands Belgian worker Sylvère Verhulst; and finally, wine seller and local secretary of the Human Rights League, Eugène Jacquet waits calmly for his fate with hands in pockets and a defiant look in his eyes. Further to the right, lying face down on the ground, is the young student Léon Trulin who seems to be already dead although he was executed a month and a half later than the others, on 8 November 1915.
We WILL remember them!
Please read more at: www.remembrancetrails-northernfrance.com/trails/the-war-o...
Some of those executed in the gas chamber at the old Missouri State Penitentiary are immortalized on this display outside the chamber.
The display shows the racial disparity of the death sentence: 23 of the 40 now-dead inmates were black, but whites outnumbered blacks 12-1 in the mid-20th century Missouri.
Most were murderers but four were rapists. I guessed that perhaps Willie Porter here got a death sentence rather than a life sentence because of his skin color, but two white men also were executed for rape. Possibly it was the egregious nature of his crime that earned Porter two lungfuls of cyanide.
Frank Bernard Dicksee (1853-1928),
A brave medieval knight saves his fair, imperiled maiden in this virtuously illustrative tale executed with textural fluidity and rich orchestrations of color. A British painter and illustrator who studied in the studio of his father, Thomas Francis Dicksee is a well-regarded artist belonged to London's Royal Academy.
It is quite possibly that this story is connected to Lady Morgan le Fay. In one of the Arthurian Tales evolving around her, she sends one of her Maids” ( a half-sister?, or possibly Lady Bertilak? ) with a letter warning the King of an impending attack. The maids” Carriage is ambushed by Highwaymen who tie up and strip the lady of her valuable jewelry and heavy purse. The highwaymen are actually in the service of the green knight, who is after the letter she carries, not wishing the king to be alerted. Sir Gawain, sent to follow the emissary’s carriage, comes upon the green knight searching the haplessly bound lady, for the message and an epic battle ensues.
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Elle fut exécutée en 1788 d'après les dessins de Charles de Wailly, et donnée par le duc d'Aiguillon du Plessis-Richelieu, arrière-petit-neveu du cardinal de Richelieu, ancien ministre de Louis XV et premier marguillier de la paroisse. Elle est faite de chêne et de marbre, et considérée comme un chef-d’œuvre d'ébénisterie et d'équilibre (elle repose, de fait, sur les seuls escaliers latéraux qui la soutiennent). En 1791, Monsieur de Pansemont (curé de la paroisse) déclara son refus de prêter le serment de la Constitution Civile du Clergé du haut de cette chaire, devant les gardes nationaux et ses fidèles. La chaire fut, par chance, conservée par les révolutionnaires qui la jugeaient « utile ». Ses dorures et ses peintures ont fait récemment l'objet d'une restauration très soignée (2010).
La chaire comporte de nombreux symboles sur les différentes parties qui la composent :
Deux statues en bois de tilleul doré (œuvre de Guesdon), celle de gauche tenant un calice (symbole de la foi) et celle de droite une ancre (symbole d'espérance).
Quatre bas reliefs en bronze dorés d'Edme Dumont, avec des animaux qui représentent les évangélistes : un lion (pour Saint Marc, dont l'Évangile commence par le ministère de Saint Jean le Baptiste dont la parole retentit comme le rugissement d'un lion dans le désert), un taureau (pour Saint Luc, dont l'Évangile commence par l'annonce d'un fils à Zacharie, sacrificateur au temple), un ange (ou un homme, pour Saint Matthieu dont l'Évangile commence par la généalogie humaine du Christ) et un aigle (qui fixe le Soleil comme Saint Jean fixe Dieu dans la personne humaine et divine du Christ).
Un abat-voix d'Edme Dumont surmonté d'un groupe (une femme et des enfants) en bois doré représentant la charité, dont le dessous du ciel est orné d'une colombe dorée aux ailes étendues, symbole de l'Esprit Saint entouré de rayons lumineux.
Actuellement la chaire ne sert plus pour les prêches, les prédicateurs commentant les textes de la liturgie depuis le pupitre des lecteurs, près de l'autel.
(Wikipedia)
Police from Tameside investigating modern slavery and drugs trafficking between Tameside and #Humberside have made arrests this morning.
Warrants were executed at addresses in #NewtonHeath, #Failsworth, and the #NorthernQuarter area as part of an operation dedicated to disrupting a drugs line between Tameside and #Hull that involves the criminal exploitation of vulnerable children.
The action is part of #OperationMarconi which was formed in June 2020 and concerns the exploitation of children from Tameside aged between 16 and 17.
It is one of over 20 investigations being led by GMP Tameside's Child Criminal Exploitation (CCE) team dedicated to modern slavery and the exploitation of vulnerable people who have been coerced into criminal activity in the district.
The CCE team have already made an additional eight arrests as part of those investigations and four people have been charged with modern slavery and drug offences.
A number of vulnerable individuals coerced into 'county lines' and identified as high-risk have been safeguarded and re-housed with support from local partner agencies.
County lines describes organised criminal networks involved in exporting illegal drugs into one or more importing areas within the UK, using dedicated mobile phone lines.
Children and vulnerable adults are often exploited to move and store the drugs and money often through coercion, intimidation, violence and weapons.
Police continue to collaborate with social services and schools, in particular, to help spot the signs of any children that may have been identified to be at risk of such exploitation.
Detective Constable Laura Hughes, of GMP Tameside's Child Criminal Exploitation team, said: "Today's action is a significant statement as we continue to tackle the pernicious exploitation of vulnerable young people for illicit gains.
"We have been working tirelessly in the CCE team in Tameside to work with local agencies in identifying and safeguarding potential victims of this criminality, while pursuing those that we believe are responsible for such exploitation.
"Tackling 'county lines' by its nature requires closely co-ordinated work, not just with local partners, but also policing partners from across the country and I would like to thank Humberside Police for their support during this operation so far.
"A lot of our work is based on intelligence and we are forever gaining a clearer picture as to how these criminal enterprises operate and are developing a real understanding of how these groups recruit and coerce vulnerable young people.
"It is important people know to spot the signs of when someone may be being exploited; whether it being withdrawn from family and friends and skipping school, to having more than one phone and going missing from home more regularly.
"Anyone with suspicions or concerns should contact police online via our website, call 101 and always dial 999 in an emergency. Details can be passed to the independent charity Crimestoppers on 0800 555 111."
This rapidly executed sketch, made outdoors, is one of several views of the countryside and villages in the Morvan, a mountainous region south of Paris, that Corot painted in the early 1840s.
[Oil on canvas, 16.5 x 54.9 cm]
gandalfsgallery.blogspot.co.uk/2012/07/camille-corot-view...
Castle Campbell is a medieval castle situated above the town of Dollar, Clackmannanshire, in central Scotland. It was the lowland seat of the earls and dukes of Argyll, chiefs of Clan Campbell, from the 15th to the 19th century, and was visited by Mary, Queen of Scots, in the 16th century.
History
The castle was originally known as Castle Gloom, possibly deriving from the Scottish Gaelic: glom, meaning a chasm, and referring to the narrow gorges to either side of the site. The naturally defended position may have been the site of a motte in the 12th century. The present tower was built in around 1430 for John Stewart, Lord Lorn, (d.1463) or one of his kinsmen.
In 1465 the property was acquired by Colin Campbell, 1st Earl of Argyll, (d.1493) on his marriage to Isabel, Lord Lorn's daughter. The first historical record of the castle dates from the following year, when Pope Paul II issued a bull against Walter Stewart, son of Lord Lorn, for attacking and damaging the "Place of Glowm". Argyll, who was at the papal court at the time, may have been instrumental in arranging the Pope's intervention. The tower shows signs of early rebuilding following this episode.
The acquisition of Gloom expanded the power of the Campbells from Argyll in the west into central Scotland, and suited his position as Master of the Household to James III, which required his frequent presence at court. In 1488 Argyll petitioned the newly crowned James IV to formally change the name of Gloom to Castle Campbell, and this was done by an act of parliament. The change in name may imply that the term "castle" was seen as particularly prestigious, requiring royal approval for its use. At this time, the castle would have comprised the tower house, with other buildings arranged around the courtyard, and gardens outside. The east range was probably added first, and some time after the accession of the 2nd Earl in 1493 the large south range was begun. This building shows the influence of the contemporary works at Stirling Castle, now known as the King's Old Building. It included a state apartment of hall, outer chamber and bedchamber, with large south-facing windows overlooking the gardens and the view across the Devon Valley. The range also provided additional private lodgings, and was accessed via two symmetrically placed stairways facing the courtyard
16th century
In the 16th century, the 4th Earl of Argyll (d.1558) embraced the cause of religious Reformation, and became one of the leading Protestant lords of his day. His family supported the Calvinist preacher John Knox while he was in Scotland in the 1550s. Knox visited Castle Campbell and preached there, some time in 1556. In January 1563 Mary, Queen of Scots, stayed at Castle Campbell on the occasion of the marriage of Margaret, sister to the 5th Earl of Argyll, and James Stewart, Lord Doune. However, on the marriage of Queen Mary and Lord Darnley two years later, Argyll joined other Protestant lords in rebellion. During the Chaseabout Raid which followed, Mary and Darnley received the surrender of Castle Campbell. In the more peaceful 1590s Archibald Campbell, 7th Earl of Argyll, rebuilt the east range of the castle to link the south range with refurbished guest chambers in the tower. The new work consisted of a fine two-arched loggia facing the courtyard, with a façade of polished ashlar masonry above. Behind this were galleries, fashionable additions to the accommodation within the castle, and new stairs to north and south. The east range has been compared to the north courtyard façade at Crichton Castle which was erected around the same time. An inventory of 1595 records the furniture, tapestries, carpets and other items in each room of the castle, including a total of 47 beds.
Destruction and later history
The Earls of Argyll continued to support the Protestant cause, and in the religious conflicts of the mid-17th century Archibald Campbell, 8th Earl of Argyll, became the leader of the Presbyterian Covenanters, in opposition to the leading Royalist James Graham, 1st Marquess of Montrose. In 1645 Montrose's troops, on their way to the Battle of Kilsyth, laid waste to the lands around Castle Campbell, including Dollar and Muckhart. Many of Montrose's men were MacLeans, long-standing adversaries of the Campbells. The castle itself was undamaged, and no siege was attempted. In response, Argyll ordered the destruction of Menstrie Castle and Airthrie Castle, both seats of Royalists. After the execution of Charles I the Campbells initially supported Charles II, with Argyll placing the crown of Scotland on Charles' head at Scone in 1651. However, Argyll opposed Charles' invasion of England, and in 1652 he submitted to Oliver Cromwell's Commonwealth. Cromwell's forces were garrisoned in Castle Campbell in 1653. In July 1654, Royalist rebels attacked and burned Castle Campbell over two nights.
Argyll was executed following the Restoration of 1660 and his son, the 9th Earl, built Argyll's Lodging in Stirling rather than renovate Castle Campbell. Apart from being briefly garrisoned during the Jacobite rising of 1715 the castle was abandoned, and in 1805 the 6th Duke of Argyll sold it to Crawford Tait of Harviestoun, an adjacent estate. In 1859 Harviestoun, and Castle Campbell, was bought by businessman and former Lord Provost of Glasgow Sir Andrew Orr. His son James Orr had excavations carried out at the castle in the 1870s, turning up fragments of stained glass from the windows of the south range.
In 1948 the then-owners of the Harviestoun estate gave Dollar Glen to the National Trust for Scotland, who arranged for the castle to be cared for by the Ministry of Works. Restoration works have included a new roof on the tower, and excavations in the 1980s which revealed charred timbers from the 1654 burning. The castle is now managed by Historic Scotland. [Wikipedia]
"“Good Jesus, what will you do with my heart?” These were the last words – the final prayer – of Saint John Houghton, a Carthusian monk who lived a totally enclosed life of contemplative prayer, Prior of the London Charterhouse who was gruesomely executed at Tyburn with three others on this day [4 May] in 1535. St John Houghton, who is depicted in the windows in our Resurrection chapel, was the first of the 284 canonised and beatified Martyrs of the English Reformation whom we honour on this feast day...
So the night before St John Houghton and his companions were arrested, in their monastery in London (not far from Smithfield where, very briefly, the last Dominican priory of the Reformation period is to be found), St John Houghton celebrated a Mass of the Holy Spirit. Because, as today’s readings remind us, it is the Holy Spirit, the personal Love of God, that inflames the martyrs with holy zeal for truth, with a burning charity that enables them to give their hearts, their all to God. For the heroic fortitude of the martyrs is a gift from God, infused by the Holy Spirit, which strengthens them to follow Christ to the end, so that they can give their lives, indeed, literally give their hearts to the Lord who first loved us and who daily gives us his Sacred Heart."
– from my Homily for today's feast of the English Martyrs (4 May).
This photo shows the entrance to Charterhouse, the Carthusian monastery in London, as it now appears. The Charterhouse was built in 1371 and dedicated to Our Lady of the Salutation. However "in 1537 the Charterhouse brothers refused to renounce the Pope by oath, or acknowledge Henry as supreme head on earth of the English Church. Some of the order who had previously yielded now refused to obey, and were at once hurried to prison. The monastery was then dissolved, and Prior Trafford at once resigned. The majority of the monks consented to the surrender, the prior receiving an annual pension of £20, and the monks £5 each. Nine out of ten brothers, cruelly handled in Newgate, were literally starved to death. The survivor, after four years' misery, was executed in 1541. "
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Dawn raids saw officers in Oldham execute six drugs warrants as part of a crackdown on drug dealing in the district.
At around 6.15am this morning (Thursday 2 July 2020), officers from GMP’s Oldham division raided an address on Chamber Road, Coppice, and at five properties in the Glodwick area.
The action comes after concerns were raised in the community regarding the dealing of drugs in the area.
Neighbourhood Inspector Steve Prescott, of GMP’s Oldham division, said: “We hope that today’s operation demonstrates not only how keen we are to tackle drugs across the district and the Force, but also our endeavours to listen to community concerns and to act upon them.
“Today’s action is a significant part of tackling the issues around drugs that we see too often in our societies and the devastating impact they can have on individuals, their families and loved ones as well as the wider community.
“This action will have caused a huge amount of disruption for the criminals who seek to infiltrate these substances onto our streets and degrade the quality of life for so many.
“Anyone with concerns about the dealing of such drugs in their area should not hesitate to contact police; safe in the knowledge that we are prepared to strike back against those who operate in this destructive and illegal industry.”
To find out more about Greater Manchester Police please visit
You should call 101, the national non-emergency number, to report crime and other concerns that do not require an emergency response.
Always call 999 in an emergency, such as when a crime is in progress, violence is being used or threatened or where there is danger to life.
You can also call anonymously with information about crime to Crimestoppers on 0800 555 111. Crimestoppers is an independent charity who will not want your name, just your information. Your call will not be traced or recorded and you do not have to go to court or give a statement.
You can access many of our services online at www.gmp.police.uk
Goddess Durga killing the Demon Mahishashura (Buffalo Demon).
A formation in executing the nearly extinct Gotipua Dance at our Durga Puja Cultural Festival of 2013 - of South Madras Cultural Association, Chennai, India.
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Gotipua is a traditional dance form in the state of Orissa, India, and the precursor of Odissi classical dance. It has been performed in Orissa for centuries by young boys, who dress as women to praise Jagannath and Krishna. The dance is executed by a group of boys who perform acrobatic figures inspired by the life of Radha and Krishna. The boys begin to learn the dance at an early age until adolescence, when their androgynous appearance changes. In the Oriya language Gotipua, means "single boy" (goti-pua). Raghurajpur, Orissa (near Puri) is an historic village known for its Gotipua dance troupes.
To transform into graceful feminine dancers the boys do not cut their hair, instead styling it in a knot and weaving garlands of flowers into it. They make up their faces with mixed white and red powder. Kajal (black eyeliner) is broadly applied around the eyes to give them an elongated look. The bindi usually round, is applied to the forehead, surrounded with a pattern made from sandalwood. Traditional paintings adorn the face, which are unique to each dance school.
The costume has evolved over time. The traditional dress is a Kanchula, a brightly coloured blouse with shiny decorations. An apron-like, embroidered silk cloth (nibibandha) is tied around the waist like a ruffle and worn around the legs. Some dancers still adhere to tradition by wearing a pattasari: a piece of thin fabric about 4 metres (13 ft 1 in) long, worn tightly with equal lengths of material on both sides and a knot on the navel. However, this traditional dress is often replaced by a newly designed cloth which is easier to put on.
Dancers wear specially designed, beaded jewelry: necklaces, bracelets, armbands and ear ornaments. Nose-piercing jewelry has been replaced with a painted motif. Ankle bells are worn, to accentuate the beats tapped out by the feet. The palms of the hands and soles of the feet are painted with a red liquid known as alta. The costume, jewelry and bells are considered sacred.
Long ago, the temples in Orissa had female dancers known as devadasi (or mahari), who were devoted to Jagannath, which gave rise to Mahari dance. Sculptures of dancers on bas-reliefs in temples in Orissa (and the Konark Sun and Jagannath Temples in Puri) demonstrate this ancient tradition. With the decline of mahari dancers around the 16th century during the reign of Rama Chandra Dev (who founded the Bhoi dynasty), boy dancers in Orissa continued the tradition. Gotipua dance is in the Odissi style, but their technique, costumes and presentation differ from those of the mahari; the singing is done by the dancers. Present-day Odissi dance has been influenced by Gotipua dance. Most masters of Odissi dance (such as Kelucharan Mohapatra, from Raghurajpur) were Gotipua dancers in their youth.
Odissi dance is a combination of tandava (vigorous, masculine) and lasya (graceful, feminine) dances. It has two basic postures: tribhangi (in which the body is held with bends at the head, torso and knees) and chouka (a square-like stance, symbolizing Jagannath). Fluidity in the upper torso is characteristic of Odissi dance, which is often compared to the gentle sea waves which caress the Orissa beaches.
Each year, the Guru Kelucharan Mohapatra Odissi Research Centre organizes the Gotipua Dance Festival in Bhubaneswar.
Source : en.wikipedia.org/wiki/Gotipua
A nicely executed conversion, had me racking my brain trying to remember whether Dodge had actually built this one themselves. Based on a regular 1500 SLT 4x4 Quad Cab with the short bed, but obviously stretched a little.
Seen near a highway onramp in Long Island City. It has the 230hp 5.2 litre V8 according to the VIN, assembled in Mexico.
Las Cruces, NM – A large-scale, ninety-day enforcement operation known as “Operation Triple Beam” concluded April 12 with the arrest of 154 fugitives from throughout Dona Ana County,115 were felony arrests within the City of Las Cruces.
Led by the U.S. Marshals Southwest Investigative Fugitive Team, federal, state and local law enforcement concentrated their efforts on known street gangs in Dona Ana County and the surrounding municipalities.
The operation targeted fugitives involved in or linked to violent gangs and their associates. During the 90-day period, police executed 20 search warrants, which resulted in the seizure of 24 firearms, A total of 180 warrants were cleared; 166 state and 14 federal. Additionally, 30 state probation and parole absconders were apprehended. In addition, police seized just over 80 pounds of meth, 2.4 pounds of heroin, along with THC and marijuana. Five stolen vehicles were recovered and almost $5,000 in US Currency was seized.
Since 2010, the U.S. Marshals have led more than 50 counter-gang operations which have yielded over 8,500 arrests and the seizure of more than 2000 illegal firearms. For the last 10 years, the overarching goal of the U.S. Marshals’ nationwide Operation Triple Beam initiative has been to bring relief to the residents of communities by strategically and actively pursuing gang members and criminals most responsible for the worst crime and violence in those communities.
Photo By: Shane T. McCoy / US Marshals
What craziness is this, a day in that London on a weekday? Well, working one day last weekend, and another next weekend, meant I took a day in Lieu.
So there.
And top of my list of places to visit was St Magnus. This would be the fifth time I have tried to get inside, and the first since I wrote to the church asking whether they would be open a particular Saturday, and then any Saturday. Letters which were ignored
So, I walked out of Monument Station, down the hill there was St Magnus: would it be open?
It was, and inside it was a box, nay a treasure chest of delights.
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St Magnus the Martyr, London Bridge is a Church of England church and parish within the City of London. The church, which is located in Lower Thames Street near The Monument to the Great Fire of London,[1] is part of the Diocese of London and under the pastoral care of the Bishop of London and the Bishop of Fulham.[2] It is a Grade I listed building.[3] The rector uses the title "Cardinal Rector". [4]
St Magnus lies on the original alignment of London Bridge between the City and Southwark. The ancient parish was united with that of St Margaret, New Fish Street, in 1670 and with that of St Michael, Crooked Lane, in 1831.[5] The three united parishes retained separate vestries and churchwardens.[6] Parish clerks continue to be appointed for each of the three parishes.[7]
St Magnus is the guild church of the Worshipful Company of Fishmongers and the Worshipful Company of Plumbers, and the ward church of the Ward of Bridge and Bridge Without. It is also twinned with the Church of the Resurrection in New York City.[8]
Its prominent location and beauty has prompted many mentions in literature.[9] In Oliver Twist Charles Dickens notes how, as Nancy heads for her secret meeting with Mr. Brownlow and Rose Maylie on London Bridge, "the tower of old Saint Saviour's Church, and the spire of Saint Magnus, so long the giant-warders of the ancient bridge, were visible in the gloom". The church's spiritual and architectural importance is celebrated in the poem The Waste Land by T. S. Eliot, who adds in a footnote that "the interior of St. Magnus Martyr is to my mind one of the finest among Wren's interiors".[10] One biographer of Eliot notes that at first he enjoyed St Magnus aesthetically for its "splendour"; later he appreciated its "utility" when he came there as a sinner.
The church is dedicated to St Magnus the Martyr, earl of Orkney, who died on 16 April in or around 1116 (the precise year is unknown).[12] He was executed on the island of Egilsay having been captured during a power struggle with his cousin, a political rival.[13] Magnus had a reputation for piety and gentleness and was canonised in 1135. St. Ronald, the son of Magnus's sister Gunhild Erlendsdotter, became Earl of Orkney in 1136 and in 1137 initiated the construction of St. Magnus Cathedral in Kirkwall.[14] The story of St. Magnus has been retold in the 20th century in the chamber opera The Martyrdom of St Magnus (1976)[15] by Sir Peter Maxwell Davies, based on George Mackay Brown's novel Magnus (1973).
he identity of the St Magnus referred to in the church's dedication was only confirmed by the Bishop of London in 1926.[16] Following this decision a patronal festival service was held on 16 April 1926.[17] In the 13th century the patronage was attributed to one of the several saints by the name of Magnus who share a feast day on 19 August, probably St Magnus of Anagni (bishop and martyr, who was slain in the persecution of the Emperor Decius in the middle of the 3rd century).[18] However, by the early 18th century it was suggested that the church was either "dedicated to the memory of St Magnus or Magnes, who suffer'd under the Emperor Aurelian in 276 [see St Mammes of Caesarea, feast day 17 August], or else to a person of that name, who was the famous Apostle or Bishop of the Orcades."[19] For the next century historians followed the suggestion that the church was dedicated to the Roman saint of Cæsarea.[20] The famous Danish archaeologist Professor Jens Jacob Asmussen Worsaae (1821–85) promoted the attribution to St Magnus of Orkney during his visit to the British Isles in 1846-7, when he was formulating the concept of the 'Viking Age',[21] and a history of London written in 1901 concluded that "the Danes, on their second invasion ... added at least two churches with Danish names, Olaf and Magnus".[22] A guide to the City Churches published in 1917 reverted to the view that St Magnus was dedicated to a martyr of the third century,[23] but the discovery of St Magnus of Orkney's relics in 1919 renewed interest in a Scandinavian patron and this connection was encouraged by the Rector who arrived in 1921
A metropolitan bishop of London attended the Council of Arles in 314, which indicates that there must have been a Christian community in Londinium by this date, and it has been suggested that a large aisled building excavated in 1993 near Tower Hill can be compared with the 4th-century Cathedral of St Tecla in Milan.[25] However, there is no archaeological evidence to suggest that any of the mediaeval churches in the City of London had a Roman foundation.[26] A grant from William I in 1067 to Westminster Abbey, which refers to the stone church of St Magnus near the bridge ("lapidee eccle sci magni prope pontem"), is generally accepted to be 12th century forgery,[27] and it is possible that a charter of confirmation in 1108-16 might also be a later fabrication.[28] Nonetheless, these manuscripts may preserve valid evidence of a date of foundation in the 11th century.
Archaeological evidence suggests that the area of the bridgehead was not occupied from the early 5th century until the early 10th century. Environmental evidence indicates that the area was waste ground during this period, colonised by elder and nettles. Following Alfred's decision to reoccupy the walled area of London in 886, new harbours were established at Queenhithe and Billingsgate. A bridge was in place by the early 11th century, a factor which would have encouraged the occupation of the bridgehead by craftsmen and traders.[30] A lane connecting Botolph's Wharf and Billingsgate to the rebuilt bridge may have developed by the mid-11th century. The waterfront at this time was a hive of activity, with the construction of embankments sloping down from the riverside wall to the river. Thames Street appeared in the second half of the 11th century immediately behind (north of) the old Roman riverside wall and in 1931 a piling from this was discovered during the excavation of the foundations of a nearby building. It now stands at the base of the church tower.[31] St Magnus was built to the south of Thames Street to serve the growing population of the bridgehead area[32] and was certainly in existence by 1128-33.[33]
The small ancient parish[34] extended about 110 yards along the waterfront either side of the old bridge, from 'Stepheneslane' (later Churchehawlane or Church Yard Alley) and 'Oystergate' (later called Water Lane or Gully Hole) on the West side to 'Retheresgate' (a southern extension of Pudding Lane) on the East side, and was centred on the crossroads formed by Fish Street Hill (originally Bridge Street, then New Fish Street) and Thames Street.[35] The mediaeval parish also included Drinkwater's Wharf (named after the owner, Thomas Drinkwater), which was located immediately West of the bridge, and Fish Wharf, which was to the South of the church. The latter was of considerable importance as the fishmongers had their shops on the wharf. The tenement was devised by Andrew Hunte to the Rector and Churchwardens in 1446.[36] The ancient parish was situated in the South East part of Bridge Ward, which had evolved in the 11th century between the embankments to either side of the bridge.[37]
In 1182 the Abbot of Westminster and the Prior of Bermondsey agreed that the advowson of St Magnus should be divided equally between them. Later in the 1180s, on their presentation, the Archdeacon of London inducted his nephew as parson.
Between the late Saxon period and 1209 there was a series of wooden bridges across the Thames, but in that year a stone bridge was completed.[39] The work was overseen by Peter de Colechurch, a priest and head of the Fraternity of the Brethren of London Bridge. The Church had from early times encouraged the building of bridges and this activity was so important it was perceived to be an act of piety - a commitment to God which should be supported by the giving of alms. London’s citizens made gifts of land and money "to God and the Bridge".[40] The Bridge House Estates became part of the City's jurisdiction in 1282.
Until 1831 the bridge was aligned with Fish Street Hill, so the main entrance into the City from the south passed the West door of St Magnus on the north bank of the river.[41] The bridge included a chapel dedicated to St Thomas Becket[42] for the use of pilgrims journeying to Canterbury Cathedral to visit his tomb.[43] The chapel and about two thirds of the bridge were in the parish of St Magnus. After some years of rivalry a dispute arose between the church and the chapel over the offerings given to the chapel by the pilgrims. The matter was resolved by the brethren of the chapel making an annual contribution to St Magnus.[44] At the Reformation the chapel was turned into a house and later a warehouse, the latter being demolished in 1757-58.
The church grew in importance. On 21 November 1234 a grant of land was made to the parson of St Magnus for the enlargement of the church.[45] The London eyre of 1244 recorded that in 1238 "A thief named William of Ewelme of the county of Buckingham fled to the church of St. Magnus the Martyr, London, and there acknowledged the theft and abjured the realm. He had no chattels."[46] Another entry recorded that "The City answers saying that the church of ... St. Magnus the Martyr ... which [is] situated on the king's highway ... ought to belong to the king and be in his gift".[47] The church presumably jutted into the road running to the bridge, as it did in later times.[48] In 1276 it was recorded that "the church of St. Magnus the Martyr is worth £15 yearly and Master Geoffrey de la Wade now holds it by the grant of the prior of Bermundeseie and the abbot of Westminster to whom King Henry conferred the advowson by his charter.
In 1274 "came King Edward and his wife [Eleanor] from the Holy Land and were crowned at Westminster on the Sunday next after the Feast of the Assumption of Our Lady [15 August], being the Feast of Saint Magnus [19 August]; and the Conduit in Chepe ran all the day with red wine and white wine to drink, for all such as wished."[50] Stow records that "in the year 1293, for victory obtained by Edward I against the Scots, every citizen, according to their several trade, made their several show, but especially the fishmongers" whose solemn procession including a knight "representing St Magnus, because it was upon St Magnus' day".
An important religious guild, the Confraternity de Salve Regina, was in existence by 1343, having been founded by the "better sort of the Parish of St Magnus" to sing the anthem 'Salve Regina' every evening.[51] The Guild certificates of 1389 record that the Confraternity of Salve Regina and the guild of St Thomas the Martyr in the chapel on the bridge, whose members belonged to St Magnus parish, had determined to become one, to have the anthem of St Thomas after the Salve Regina and to devote their united resources to restoring and enlarging the church of St Magnus.[52] An Act of Parliament of 1437[53] provided that all incorporated fraternities and companies should register their charters and have their ordinances approved by the civic authorities.[54] Fear of enquiry into their privileges may have led established fraternities to seek a firm foundation for their rights. The letters patent of the fraternity of St Mary and St Thomas the Martyr of Salve Regina in St Magnus dated 26 May 1448 mention that the fraternity had petitioned for a charter on the grounds that the society was not duly founded.
In the mid-14th century the Pope was the Patron of the living and appointed five rectors to the benefice.[56]
Henry Yevele, the master mason whose work included the rebuilding of Westminster Hall and the naves of Westminster Abbey and Canterbury Cathedral, was a parishioner and rebuilt the chapel on London Bridge between 1384 and 1397. He served as a warden of London Bridge and was buried at St Magnus on his death in 1400. His monument was extant in John Stow's time, but was probably destroyed by the fire of 1666.[57]
Yevele, as the King’s Mason, was overseen by Geoffrey Chaucer in his capacity as the Clerk of the King's Works. In The General Prologue of Chaucer's The Canterbury Tales the five guildsmen "were clothed alle in o lyveree Of a solempne and a greet fraternitee"[58] and may be thought of as belonging to the guild in the parish of St Magnus, or one like it.[59] Chaucer's family home was near to the bridge in Thames Street.
n 1417 a dispute arose concerning who should take the place of honour amongst the rectors in the City churches at the Whit Monday procession, a place that had been claimed from time to time by the rectors of St Peter Cornhill, St Magnus the Martyr and St Nicholas Cole Abbey. The Mayor and Aldermen decided that the Rector of St Peter Cornhill should take precedence.[61]
St Magnus Corner at the north end of London Bridge was an important meeting place in mediaeval London, where notices were exhibited, proclamations read out and wrongdoers punished.[62] As it was conveniently close to the River Thames, the church was chosen by the Bishop between the 15th and 17th centuries as a convenient venue for general meetings of the clergy in his diocese.[63] Dr John Young, Bishop of Callipolis (rector of St Magnus 1514-15) pronounced judgement on 16 December 1514 (with the Bishop of London and in the presence of Thomas More, then under-sheriff of London) in the heresy case concerning Richard Hunne.[64]
In pictures from the mid-16th century the old church looks very similar to the present-day St Giles without Cripplegate in the Barbican.[65] According to the martyrologist John Foxe, a woman was imprisoned in the 'cage' on London Bridge in April 1555 and told to "cool herself there" for refusing to pray at St Magnus for the recently deceased Pope Julius III.[66]
Simon Lowe, a Member of Parliament and Master of the Merchant Taylors' Company during the reign of Queen Mary and one of the jurors who acquitted Sir Nicholas Throckmorton in 1554, was a parishioner.[67] He was a mourner at the funeral of Maurice Griffith, Bishop of Rochester from 1554 to 1558 and Rector of St Magnus from 1537 to 1558, who was interred in the church on 30 November 1558 with much solemnity. In accordance with the Catholic church's desire to restore ecclesiastical pageantry in England, the funeral was a splendid affair, ending in a magnificent dinner.
Lowe was included in a return of recusants in the Diocese of Rochester in 1577,[69] but was buried at St Magnus on 6 February 1578.[70] Stow refers to his monument in the church. His eldest son, Timothy (died 1617), was knighted in 1603. His second son, Alderman Sir Thomas Lowe (1550–1623), was Master of the Haberdashers' Company on several occasions, Sheriff of London in 1595/96, Lord Mayor in 1604/05 and a Member of Parliament for London.[71] His youngest son, Blessed John Lowe (1553–1586), having originally been a Protestant minister, converted to Roman Catholicism, studied for the priesthood at Douay and Rome and returned to London as a missionary priest.[72] His absence had already been noted; a list of 1581 of "such persons of the Diocese of London as have any children ... beyond the seas" records "John Low son to Margaret Low of the Bridge, absent without licence four years". Having gained 500 converts to Catholicism between 1583 and 1586, he was arrested whilst walking with his mother near London Bridge, committed to The Clink and executed at Tyburn on 8 October 1586.[73] He was beatified in 1987 as one of the eighty-five martyrs of England and Wales.
Sir William Garrard, Master of the Haberdashers' Company, Alderman, Sheriff of London in 1553/53, Lord Mayor in 1555/56 and a Member of Parliament was born in the parish and buried at St Magnus in 1571.[74] Sir William Romney, merchant, philanthropist, Master of the Haberdashers' Company, Alderman for Bridge Within and Sheriff of London in 1603/04[75] was married at St Magnus in 1582. Ben Jonson is believed to have been married at St Magnus in 1594.[76]
The patronage of St Magnus, having previously been in the Abbots and Convents of Westminster and Bermondsey (who presented alternatively), fell to the Crown on the suppression of the monasteries. In 1553, Queen Mary, by letters patent, granted it to the Bishop of London and his successors.[77]
The church had a series of distinguished rectors in the second half of the 16th and first half of the 17th century, including Myles Coverdale (Rector 1564-66), John Young (Rector 1566-92), Theophilus Aylmer (Rector 1592-1625), (Archdeacon of London and son of John Aylmer), and Cornelius Burges (Rector 1626-41). Coverdale was buried in the chancel of St Bartholomew-by-the-Exchange, but when that church was pulled down in 1840 his remains were removed to St Magnus.[78]
On 5 November 1562 the churchwardens were ordered to break, or cause to be broken, in two parts all the altar stones in the church.[79] Coverdale, an anti-vestiarian, was Rector at the peak of the vestments controversy. In March 1566 Archbishop Parker caused great consternation among many clergy by his edicts prescribing what was to be worn and by his summoning the London clergy to Lambeth to require their compliance. Coverdale excused himself from attending.[80] Stow records that a non-conforming Scot who normally preached at St Magnus twice a day precipitated a fight on Palm Sunday 1566 at Little All Hallows in Thames Street with his preaching against vestments.[81] Coverdale's resignation from St Magnus in summer 1566 may have been associated with these events. Separatist congregations started to emerge after 1566 and the first such, who called themselves 'Puritans' or 'Unspottyd Lambs of the Lord', was discovered close to St Magnus at Plumbers' Hall in Thames Street on 19 June 1567.
St Magnus narrowly escaped destruction in 1633. A later edition of Stow's Survey records that "On the 13th day of February, between eleven and twelve at night, there happened in the house of one Briggs, a Needle-maker near St Magnus Church, at the North end of the Bridge, by the carelessness of a Maid-Servant setting a tub of hot sea-coal ashes under a pair of stairs, a sad and lamentable fire, which consumed all the buildings before eight of the clock the next morning, from the North end of the Bridge to the first vacancy on both sides, containing forty-two houses; water then being very scarce, the Thames being almost frozen over."[83] Susannah Chambers "by her last will & testament bearing date 28th December 1640 gave the sum of Twenty-two shillings and Sixpence Yearly for a Sermon to be preached on the 12th day of February in every Year within the Church of Saint Magnus in commemoration of God's merciful preservation of the said Church of Saint Magnus from Ruin, by the late and terrible Fire on London Bridge. Likewise Annually to the Poor the sum of 17/6."[84] The tradition of a "Fire Sermon" was revived on 12 February 2004, when the first preacher was the Rt Revd and Rt Hon Richard Chartres, Bishop of London.
Parliamentarian rule and the more Protestant ethos of the 1640s led to the removal or destruction of "superstitious" and "idolatrous" images and fittings. Glass painters such as Baptista Sutton, who had previously installed "Laudian innovations", found new employment by repairing and replacing these to meet increasingly strict Protestant standards. In January 1642 Sutton replaced 93 feet of glass at St Magnus and in June 1644 he was called back to take down the "painted imagery glass" and replace it.[86] In June 1641 "rail riots" broke out at a number of churches. This was a time of high tension following the trial and execution of the Earl of Strafford and rumours of army and popish plots were rife. The Protestation Oath, with its pledge to defend the true religion "against all Popery and popish innovation", triggered demands from parishioners for the removal of the rails as popish innovations which the Protestation had bound them to reform. The minister arranged a meeting between those for and against the pulling down of the rails, but was unsuccessful in reaching a compromise and it was feared that they would be demolished by force.[87] However, in 1663 the parish resumed Laudian practice and re-erected rails around its communion table.[88]
Joseph Caryl was incumbent from 1645 until his ejection in 1662. In 1663 he was reportedly living near London Bridge and preaching to an Independent congregation that met at various places in the City.[89]
During the Great Plague of 1665, the City authorities ordered fires to be kept burning night and day, in the hope that the air would be cleansed. Daniel Defoe's semi-fictictional, but highly realistic, work A Journal of the Plague Year records that one of these was "just by St Magnus Church"
Despite its escape in 1633, the church was one of the first buildings to be destroyed in the Great Fire of London in 1666.[91] St Magnus stood less than 300 yards from the bakehouse of Thomas Farriner in Pudding Lane where the fire started. Farriner, a former churchwarden of St Magnus, was buried in the middle aisle of the church on 11 December 1670, perhaps within a temporary structure erected for holding services.[92]
The parish engaged the master mason George Dowdeswell to start the work of rebuilding in 1668. The work was carried forward between 1671 and 1687 under the direction of Sir Christopher Wren, the body of the church being substantially complete by 1676.[93] At a cost of £9,579 19s 10d St Magnus was one of Wren's most expensive churches.[94] The church of St Margaret New Fish Street was not rebuilt after the fire and its parish was united to that of St Magnus.
The chancels of many of Wren’s city churches had chequered marble floors and the chancel of St Magnus is an example,[95] the parish agreeing after some debate to place the communion table on a marble ascent with steps[96] and to commission altar rails of Sussex wrought iron. The nave and aisles are paved with freestone flags. A steeple, closely modelled on one built between 1614 and 1624 by François d'Aguilon and Pieter Huyssens for the church of St Carolus Borromeus in Antwerp, was added between 1703 and 1706.[97] London's skyline was transformed by Wren's tall steeples and that of St Magnus is considered to be one his finest.[98]
The large clock projecting from the tower was a well-known landmark in the city as it hung over the roadway of Old London Bridge.[99] It was presented to the church in 1709 by Sir Charles Duncombe[100] (Alderman for the Ward of Bridge Within and, in 1708/09, Lord Mayor of London). Tradition says "that it was erected in consequence of a vow made by the donor, who, in the earlier part of his life, had once to wait a considerable time in a cart upon London Bridge, without being able to learn the hour, when he made a promise, that if he ever became successful in the world, he would give to that Church a public clock ... that all passengers might see the time of day."[101] The maker was Langley Bradley, a clockmaker in Fenchurch Street, who had worked for Wren on many other projects, including the clock for the new St Paul's Cathedral. The sword rest in the church, designed to hold the Lord Mayor's sword and mace when he attended divine service "in state", dates from 1708.
Duncombe and his benefactions to St Magnus feature prominently in Daniel Defoe's The True-Born Englishman, a biting satire on critics of William III that went through several editions from 1700 (the year in which Duncombe was elected Sheriff).
Shortly before his death in 1711, Duncombe commissioned an organ for the church, the first to have a swell-box, by Abraham Jordan (father and son).[103] The Spectator announced that "Whereas Mr Abraham Jordan, senior and junior, have, with their own hands, joinery excepted, made and erected a very large organ in St Magnus' Church, at the foot of London Bridge, consisting of four sets of keys, one of which is adapted to the art of emitting sounds by swelling notes, which never was in any organ before; this instrument will be publicly opened on Sunday next [14 February 1712], the performance by Mr John Robinson. The above-said Abraham Jordan gives notice to all masters and performers, that he will attend every day next week at the said Church, to accommodate all those gentlemen who shall have a curiosity to hear it".[104]
The organ case, which remains in its original state, is looked upon as one of the finest existing examples of the Grinling Gibbons's school of wood carving.[105] The first organist of St Magnus was John Robinson (1682–1762), who served in that role for fifty years and in addition as organist of Westminster Abbey from 1727. Other organists have included the blind organist George Warne (1792–1868, organist 1820-26 until his appointment to the Temple Church), James Coward (1824–80, organist 1868-80 who was also organist to the Crystal Palace and renowned for his powers of improvisation) and George Frederick Smith FRCO (1856–1918, organist 1880-1918 and Professor of Music at the Guildhall School of Music).[106] The organ has been restored several times - in 1760, 1782, 1804, 1855, 1861, 1879, 1891, 1924, 1949 after wartime damage and 1997 - since it was first built.[107] Sir Peter Maxwell Davies was one of several patrons of the organ appeal in the mid-1990s[108] and John Scott gave an inaugural recital on 20 May 1998 following the completion of that restoration.[109] The instrument has an Historic Organ Certificate and full details are recorded in the National Pipe Organ Register.[110]
The hymn tune "St Magnus", usually sung at Ascensiontide to the text "The head that once was crowned with thorns", was written by Jeremiah Clarke in 1701 and named for the church.
Canaletto drew St Magnus and old London Bridge as they appeared in the late 1740s.[112] Between 1756 and 1762, under the London Bridge Improvement Act of 1756 (c. 40), the Corporation of London demolished the buildings on London Bridge to widen the roadway, ease traffic congestion and improve safety for pedestrians.[113] The churchwardens’ accounts of St Magnus list many payments to those injured on the Bridge and record that in 1752 a man was crushed to death between two carts.[114] After the House of Commons had resolved upon the alteration of London Bridge, the Rev Robert Gibson, Rector of St Magnus, applied to the House for relief; stating that 48l. 6s. 2d. per annum, part of his salary of 170l. per annum, was assessed upon houses on London Bridge; which he should utterly lose by their removal unless a clause in the bill about to be passed should provide a remedy.[115] Accordingly, Sections 18 and 19 of 1756 Act provided that the relevant amounts of tithe and poor rate should be a charge on the Bridge House Estates.[116]
A serious fire broke out on 18 April 1760 in an oil shop at the south east corner of the church, which consumed most of the church roof and did considerable damage to the fabric. The fire burnt warehouses to the south of the church and a number of houses on the northern end of London Bridge.
As part of the bridge improvements, overseen by the architect Sir Robert Taylor, a new pedestrian walkway was built along the eastern side of the bridge. With the other buildings gone St Magnus blocked the new walkway.[117] As a consequence it was necessary in 1762 to 1763 to remove the vestry rooms at the West end of the church and open up the side arches of the tower so that people could pass underneath the tower.[118] The tower’s lower storey thus became an external porch. Internally a lobby was created at the West end under the organ gallery and a screen with fine octagonal glazing inserted. A new Vestry was built to the South of the church.[119] The Act also provided that the land taken from the church for the widening was "to be considered ... as part of the cemetery of the said church ... but if the pavement thereof be broken up on account of the burying of any persons, the same shall be ... made good ... by the churchwardens"
Soldiers were stationed in the Vestry House of St Magnus during the Gordon Riots in June 1780.[121]
By 1782 the noise level from the activities of Billingsgate Fish Market had become unbearable and the large windows on the north side of the church were blocked up leaving only circular windows high up in the wall.[122] At some point between the 1760s and 1814 the present clerestory was constructed with its oval windows and fluted and coffered plasterwork.[123] J. M. W. Turner painted the church in the mid-1790s.[124]
The rector of St Magnus between 1792 and 1808, following the death of Robert Gibson on 28 July 1791,[125] was Thomas Rennell FRS. Rennell was President of Sion College in 1806/07. There is a monument to Thomas Leigh (Rector 1808-48 and President of Sion College 1829/30,[126] at St Peter's Church, Goldhanger in Essex.[127] Richard Hazard (1761–1837) was connected with the church as sexton, parish clerk and ward beadle for nearly 50 years[128] and served as Master of the Parish Clerks' Company in 1831/32.[129]
In 1825 the church was "repaired and beautified at a very considerable expense. During the reparation the east window, which had been closed, was restored, and the interior of the fabric conformed to the state in which it was left by its great architect, Sir Christopher Wren. The magnificent organ ... was taken down and rebuilt by Mr Parsons, and re-opened, with the church, on the 12th February, 1826".[130] Unfortunately, as a contemporary writer records, "On the night of the 31st of July, 1827, [the church's] safety was threatened by the great fire which consumed the adjacent warehouses, and it is perhaps owing to the strenuous and praiseworthy exertions of the firemen, that the structure exists at present. ... divine service was suspended and not resumed until the 20th January 1828. In the interval the church received such tasteful and elegant decorations, that it may now compete with any church in the metropolis.
In 1823 royal assent was given to ‘An Act for the Rebuilding of London Bridge’ and in 1825 John Garratt, Lord Mayor and Alderman of the Ward of Bridge Within, laid the first stone of the new London Bridge.[132] In 1831 Sir John Rennie’s new bridge was opened further upstream and the old bridge demolished. St Magnus ceased to be the gateway to London as it had been for over 600 years. Peter de Colechurch[133] had been buried in the crypt of the chapel on the bridge and his bones were unceremoniously dumped in the River Thames.[134] In 1921 two stones from Old London Bridge were discovered across the road from the church. They now stand in the churchyard.
Wren's church of St Michael Crooked Lane was demolished, the final service on Sunday 20 March 1831 having to be abandoned due to the effects of the building work. The Rector of St Michael preached a sermon the following Sunday at St Magnus lamenting the demolition of his church with its monuments and "the disturbance of the worship of his parishioners on the preceeding Sabbath".[135] The parish of St Michael Crooked Lane was united to that of St Magnus, which itself lost a burial ground in Church Yard Alley to the approach road for the new bridge.[136] However, in substitution it had restored to it the land taken for the widening of the old bridge in 1762 and was also given part of the approach lands to the east of the old bridge.[137] In 1838 the Committee for the London Bridge Approaches reported to Common Council that new burial grounds had been provided for the parishes of St Michael, Crooked Lane and St Magnus, London Bridge.
Depictions of St Magnus after the building of the new bridge, seen behind Fresh Wharf and the new London Bridge Wharf, include paintings by W. Fenoulhet in 1841 and by Charles Ginner in 1913.[139] This prospect was affected in 1924 by the building of Adelaide House to a design by John James Burnet,[140] The Times commenting that "the new ‘architectural Matterhorn’ ... conceals all but the tip of the church spire".[141] There was, however, an excellent view of the church for a few years between the demolition of Adelaide Buildings and the erection of its replacement.[142] Adelaide House is now listed.[143] Regis House, on the site of the abandoned King William Street terminus of the City & South London Railway (subsequently the Northern Line),[144] and the Steam Packet Inn, on the corner of Lower Thames Street and Fish Street Hill,[145] were developed in 1931.
By the early 1960s traffic congestion had become a problem[147] and Lower Thames Street was widened over the next decade[148] to form part of a significant new east-west transport artery (the A3211).[149] The setting of the church was further affected by the construction of a new London Bridge between 1967 and 1973.[150] The New Fresh Wharf warehouse to the east of the church, built in 1939, was demolished in 1973-4 following the collapse of commercial traffic in the Pool of London[151] and, after an archaeological excavation,[152] St Magnus House was constructed on the site in 1978 to a design by R. Seifert & Partners.[153] This development now allows a clear view of the church from the east side.[154] The site to the south east of The Monument (between Fish Street Hill and Pudding Lane), formerly predominantly occupied by fish merchants,[155] was redeveloped as Centurion House and Gartmore (now Providian) House at the time of the closure of old Billingsgate Market in January 1982.[156] A comprehensive redevelopment of Centurion House began in October 2011 with completion planned in 2013.[157] Regis House, to the south west of The Monument, was redeveloped by Land Securities PLC in 1998.[158]
The vista from The Monument south to the River Thames, over the roof of St Magnus, is protected under the City of London Unitary Development Plan,[159] although the South bank of the river is now dominated by The Shard. Since 2004 the City of London Corporation has been exploring ways of enhancing the Riverside Walk to the south of St Magnus.[160] Work on a new staircase to connect London Bridge to the Riverside Walk is due to commence in March 2013.[161] The story of St Magnus's relationship with London Bridge and an interview with the rector featured in the television programme The Bridges That Built London with Dan Cruickshank, first broadcast on BBC Four on 14 June 2012.[162] The City Corporation's 'Fenchurch and Monument Area Enhancement Strategy' of August 2012 recommended ways of reconnecting St Magnus and the riverside to the area north of Lower Thames Street.
A lectureship at St Michael Crooked Lane, which was transferred to St Magnus in 1831, was endowed by the wills of Thomas and Susannah Townsend in 1789 and 1812 respectively.[164] The Revd Henry Robert Huckin, Headmaster of Repton School from 1874 to 1882, was appointed Townsend Lecturer at St Magnus in 1871.[165]
St Magnus narrowly escaped damage from a major fire in Lower Thames Street in October 1849.
During the second half of the 19th century the rectors were Alexander McCaul, DD (1799–1863, Rector 1850-63), who coined the term 'Judaeo Christian' in a letter dated 17 October 1821,[167] and his son Alexander Israel McCaul (1835–1899, curate 1859-63, rector 1863-99). The Revd Alexander McCaul Sr[168] was a Christian missionary to the Polish Jews, who (having declined an offer to become the first Anglican Bishop in Jerusalem)[169] was appointed professor of Hebrew and rabbinical literature at King's College, London in 1841. His daughter, Elizabeth Finn (1825–1921), a noted linguist, founded the Distressed Gentlefolk Aid Association (now known as Elizabeth Finn Care).[170]
In 1890 it was reported that the Bishop of London was to hold an inquiry as to the desirability of uniting the benefices of St George Botolph Lane and St Magnus. The expectation was a fusion of the two livings, the demolition of St George’s and the pensioning of "William Gladstone’s favourite Canon", Malcolm MacColl. Although services ceased there, St George’s was not demolished until 1904. The parish was then merged with St Mary at Hill rather than St Magnus.[171]
The patronage of the living was acquired in the late 19th century by Sir Henry Peek Bt. DL MP, Senior Partner of Peek Brothers & Co of 20 Eastcheap, the country's largest firm of wholesale tea brokers and dealers, and Chairman of the Commercial Union Assurance Co. Peek was a generous philanthropist who was instrumental in saving both Wimbledon Common and Burnham Beeches from development. His grandson, Sir Wilfred Peek Bt. DSO JP, presented a cousin, Richard Peek, as rector in 1904. Peek, an ardent Freemason, held the office of Grand Chaplain of England. The Times recorded that his memorial service in July 1920 "was of a semi-Masonic character, Mr Peek having been a prominent Freemason".[172] In June 1895 Peek had saved the life of a young French girl who jumped overboard from a ferry midway between Dinard and St Malo in Brittany and was awarded the bronze medal of the Royal Humane Society and the Gold Medal 1st Class of the Sociâetâe Nationale de Sauvetage de France.[173]
In November 1898 a memorial service was held at St Magnus for Sir Stuart Knill Bt. (1824–1898), head of the firm of John Knill and Co, wharfingers, and formerly Lord Mayor and Master of the Plumbers' Company.[174] This was the first such service for a Roman Catholic taken in an Anglican church.[175] Sir Stuart's son, Sir John Knill Bt. (1856-1934), also served as Alderman for the Ward of Bridge Within, Lord Mayor and Master of the Plumbers' Company.
Until 1922 the annual Fish Harvest Festival was celebrated at St Magnus.[176] The service moved in 1923 to St Dunstan in the East[177] and then to St Mary at Hill, but St Magnus retained close links with the local fish merchants until the closure of old Billingsgate Market. St Magnus, in the 1950s, was "buried in the stink of Billingsgate fish-market, against which incense was a welcome antidote".
A report in 1920 proposed the demolition of nineteen City churches, including St Magnus.[179] A general outcry from members of the public and parishioners alike prevented the execution of this plan.[180] The members of the City Livery Club passed a resolution that they regarded "with horror and indignation the proposed demolition of 19 City churches" and pledged the Club to do everything in its power to prevent such a catastrophe.[181] T. S. Eliot wrote that the threatened churches gave "to the business quarter of London a beauty which its hideous banks and commercial houses have not quite defaced. ... the least precious redeems some vulgar street ... The loss of these towers, to meet the eye down a grimy lane, and of these empty naves, to receive the solitary visitor at noon from the dust and tumult of Lombard Street, will be irreparable and unforgotten."[182] The London County Council published a report concluding that St Magnus was "one of the most beautiful of all Wren's works" and "certainly one of the churches which should not be demolished without specially good reasons and after very full consideration."[183] Due to the uncertainty about the church's future, the patron decided to defer action to fill the vacancy in the benefice and a curate-in-charge temporarily took responsibility for the parish.[184] However, on 23 April 1921 it was announced that the Revd Henry Joy Fynes-Clinton would be the new Rector. The Times concluded that the appointment, with the Bishop’s approval, meant that the proposed demolition would not be carried out.[185] Fr Fynes-Clinton was inducted on 31 May 1921.[186]
The rectory, built by Robert Smirke in 1833-5, was at 39 King William Street.[187] A decision was taken in 1909 to sell the property, the intention being to purchase a new rectory in the suburbs, but the sale fell through and at the time of the 1910 Land Tax Valuations the building was being let out to a number of tenants. The rectory was sold by the diocese on 30 May 1921 for £8,000 to Ridgways Limited, which owned the adjoining premises.[188] The Vestry House adjoining the south west of the church, replacing the one built in the 1760s, may also have been by Smirke. Part of the burial ground of St Michael Crooked Lane, located between Fish Street Hill and King William Street, survived as an open space until 1987 when it was compulsorily purchased to facilitate the extension of the Docklands Light Railway into the City.[189] The bodies were reburied at Brookwood Cemetery.
The interior of the church was restored by Martin Travers in 1924, in a neo-baroque style,[191] reflecting the Anglo-Catholic character of the congregation[192] following the appointment of Henry Joy Fynes-Clinton as Rector.[193] Fr Fynes, as he was often known, served as Rector of St Magnus from 31 May 1921 until his death on 4 December 1959 and substantially beautified the interior of the church.[194]
Fynes-Clinton held very strong Anglo-Catholic views, and proceeded to make St Magnus as much like a baroque Roman Catholic church as possible. However, "he was such a loveable character with an old-world courtesy which was irresistible, that it was difficult for anyone to be unpleasant to him, however much they might disapprove of his views".[195] He generally said the Roman Mass in Latin; and in personality was "grave, grand, well-connected and holy, with a laconic sense of humour".[196] To a Protestant who had come to see Coverdale's monument he is reported to have said "We have just had a service in the language out of which he translated the Bible".[197] The use of Latin in services was not, however, without grammatical danger. A response from his parishioners of "Ora pro nobis" after "Omnes sancti Angeli et Archangeli" in the Litany of the Saints would elicit a pause and the correction "No, Orate pro nobis."
In 1922 Fynes-Clinton refounded the Fraternity of Our Lady de Salve Regina.[198] The Fraternity's badge[199] is shown in the stained glass window at the east end of the north wall of the church above the reredos of the Lady Chapel altar. He also erected a statue of Our Lady of Walsingham and arranged pilgrimages to the Norfolk shrine, where he was one of the founding Guardians.[200] In 1928 the journal of the Catholic League reported that St Magnus had presented a votive candle to the Shrine at Walsingham "in token of our common Devotion and the mutual sympathy and prayers that are we hope a growing bond between the peaceful country shrine and the church in the heart of the hurrying City, from the Altar of which the Pilgrimages regularly start".[201]
Fynes-Clinton was General Secretary of the Anglican and Eastern Orthodox Churches Union and its successor, the Anglican and Eastern Churches Association, from 1906 to 1920 and served as Secretary to the Archbishop of Canterbury's Eastern Churches Committee from 1920 to around 1924. A Solemn Requiem was celebrated at St Magnus in September 1921 for the late King Peter of the Serbs, Croats and Slovenes.
At the midday service on 1 March 1922, J.A. Kensit, leader of the Protestant Truth Society, got up and protested against the form of worship.[202] The proposed changes to the church in 1924 led to a hearing in the Consistory Court of the Chancellor of the Diocese of London and an appeal to the Court of Arches.[203] Judgement was given by the latter Court in October 1924. The advowson was purchased in 1931, without the knowledge of the Rector and Parochial Church Council, by the evangelical Sir Charles King-Harman.[204] A number of such cases, including the purchase of the advowsons of Clapham and Hampstead Parish Churches by Sir Charles, led to the passage of the Benefices (Purchase of Rights of Patronage) Measure 1933.[205] This allowed the parishioners of St Magnus to purchase the advowson from Sir Charles King-Harman for £1,300 in 1934 and transfer it to the Patronage Board.
St Magnus was one of the churches that held special services before the opening of the second Anglo-Catholic Congress in 1923.[207] Fynes-Clinton[208] was the first incumbent to hold lunchtime services for City workers.[209] Pathé News filmed the Palm Sunday procession at St Magnus in 1935.[210] In The Towers of Trebizond, the novel by Rose Macauley published in 1956, Fr Chantry-Pigg's church is described as being several feet higher than St Mary’s Bourne Street and some inches above even St Magnus the Martyr.[211]
In July 1937 Fr Fynes-Clinton, with two members of his congregation, travelled to Kirkwall to be present at the 800th anniversary celebrations of St Magnus Cathedral, Kirkwall. During their stay they visited Egilsay and were shown the spot where St Magnus had been slain. Later Fr Fynes-Clinton was present at a service held at the roofless church of St Magnus on Egilsay, where he suggested to his host Mr Fryer, the minister of the Cathedral, that the congregations of Kirkwall and London should unite to erect a permanent stone memorial on the traditional site where Earl Magnus had been murdered. In 1938 a cairn was built of local stone on Egilsay. It stands 12 feet high and is 6 feet broad at its base. The memorial was dedicated on 7 September 1938 and a bronze inscription on the monument reads "erected by the Rector and Congregation of St Magnus the Martyr by London Bridge and the Minister and Congregation of St Magnus Cathedral, Kirkwall to commemorate the traditional spot where Earl Magnus was slain, AD circa 1116 and to commemorate the Octocentenary of St Magnus Cathedral 1937"
A bomb which fell on London Bridge in 1940 during the Blitz of World War II blew out all the windows and damaged the plasterwork and the roof of the north aisle.[213] However, the church was designated a Grade I listed building on 4 January 1950[214] and repaired in 1951, being re-opened for worship in June of that year by the Bishop of London, William Wand.[215] The architect was Laurence King.[216] Restoration and redecoration work has subsequently been carried out several times, including after a fire in the early hours of 4 November 1995.[217] Cleaning of the exterior stonework was completed in 2010.
Some minor changes were made to the parish boundary in 1954, including the transfer to St Magnus of an area between Fish Street Hill and Pudding Lane. The site of St Leonard Eastcheap, a church that was not rebuilt after the Great Fire, is therefore now in the parish of St Magnus despite being united to St Edmund the King.
Fr Fynes-Clinton marked the 50th anniversary of his priesthood in May 1952 with High Mass at St Magnus and lunch at Fishmongers' Hall.[218] On 20 September 1956 a solemn Mass was sung in St Magnus to commence the celebration of the 25th anniversary of the restoration of the Holy House at Walsingham in 1931. In the evening of that day a reception was held in the large chamber of Caxton Hall, when between three and four hundred guests assembled.[219]
Fr Fynes-Clinton was succeeded as rector in 1960 by Fr Colin Gill,[220] who remained as incumbent until his death in 1983.[221] Fr Gill was also closely connected with Walsingham and served as a Guardian between 1953 and 1983, including nine years as Master of the College of Guardians.[222] He celebrated the Mass at the first National Pilgrimage in 1959[223] and presided over the Jubilee celebrations to mark the 50th anniversary of the Shrine in 1981, having been present at the Holy House's opening.[224] A number of the congregation of St Stephen's Lewisham moved to St Magnus around 1960, following temporary changes in the form of worship there.
In 1994 the Templeman Commission proposed a radical restructuring of the churches in the City Deanery. St Magnus was identified as one of the 12 churches that would remain as either a parish or an 'active' church.[226] However, the proposals were dropped following a public outcry and the consecration of a new Bishop of London.
The parish priest since 2003 has been Fr Philip Warner, who was previously priest-in-charge of St Mary's Church, Belgrade (Diocese in Europe) and Apokrisiarios for the Archbishop of Canterbury to the Serbian Orthodox Church. Since January 2004 there has been an annual Blessing of the Thames, with the congregations of St Magnus and Southwark Cathedral meeting in the middle of London Bridge.[227] On Sunday 3 July 2011, in anticipation of the feast of the translation of St Thomas Becket (7 July), a procession from St Magnus brought a relic of the saint to the middle of the bridge.[228]
David Pearson specially composed two new pieces, a communion anthem A Mhànais mo rùin (O Magnus of my love) and a hymn to St Magnus Nobilis, humilis, for performance at the church on the feast of St Magnus the Martyr, 16 April 2012.[229] St Magnus's organist, John Eady, has won composition competitions for new choral works at St Paul's Cathedral (a setting of Veni Sancte Spiritus first performed on 27 May 2012) and at Lincoln Cathedral (a setting of the Matin responsory for Advent first performed on 30 November 2013).[230]
In addition to liturgical music of a high standard, St Magnus is the venue for a wide range of musical events. The Clemens non Papa Consort, founded in 2005, performs in collaboration with the production team Concert Bites as the church's resident ensemble.[231] The church is used by The Esterhazy Singers for rehearsals and some concerts.[232] The band Mishaped Pearls performed at the church on 17 December 2011.[233] St Magnus featured in the television programme Jools Holland: London Calling, first broadcast on BBC2 on 9 June 2012.[234] The Platinum Consort made a promotional film at St Magnus for the release of their debut album In the Dark on 2 July 2012.[235]
The Friends of the City Churches had their office in the Vestry House of St Magnus until 2013.
Martin Travers modified the high altar reredos, adding paintings of Moses and Aaron and the Ten Commandments between the existing Corinthian columns and reconstructing the upper storey. Above the reredos Travers added a painted and gilded rood.[237] In the centre of the reredos there is a carved gilded pelican (an early Christian symbol of self-sacrifice) and a roundel with Baroque-style angels. The glazed east window, which can be seen in an early photograph of the church, appears to have been filled in at this time. A new altar with console tables was installed and the communion rails moved outwards to extend the size of the sanctuary. Two old door frames were used to construct side chapels and placed at an angle across the north-east and south-east corners of the church. One, the Lady Chapel, was dedicated to the Rector's parents in 1925 and the other was dedicated to Christ the King. Originally, a baroque aumbry was used for Reservation of the Blessed Sacrament, but later a tabernacle was installed on the Lady Chapel altar and the aumbry was used to house a relic of the True Cross.
The interior was made to look more European by the removal of the old box pews and the installation of new pews with cut-down ends. Two new columns were inserted in the nave to make the lines regular. The Wren-period pulpit by the joiner William Grey[238] was opened up and provided with a soundboard and crucifix. Travers also designed the statue of St Magnus of Orkney, which stands in the south aisle, and the statue of Our Lady of Walsingham.[239]
On the north wall there is a Russian Orthodox icon, painted in 1908. The modern stations of the cross in honey-coloured Japanese oak are the work of Robert Randall and Ashley Sands.[240] One of the windows in the north wall dates from 1671 and came from Plumbers' Hall in Chequer Yard, Bush Lane, which was demolished in 1863 to make way for Cannon Street Railway Station.[241] A fireplace from the Hall was re-erected in the Vestry House. The other windows on the north side are by Alfred Wilkinson and date from 1952 to 1960. These show the arms of the Plumbers’, Fishmongers’ and Coopers’ Companies together with those of William Wand when Bishop of London and Geoffrey Fisher when Archbishop of Canterbury and (as noted above) the badge of the Fraternity of Our Lady de Salve Regina.
The stained glass windows in the south wall, which are by Lawrence Lee and date from 1949 to 1955, represent lost churches associated with the parish: St Magnus and his ruined church of Egilsay, St Margaret of Antioch with her lost church in New Fish Street (where the Monument to the Great Fire now stands), St Michael with his lost church of Crooked Lane (demolished to make way for the present King William Street) and St Thomas Becket with his chapel on Old London Bridge.[242]
The church possesses a fine model of Old London Bridge. One of the tiny figures on the bridge appears out of place in the mediaeval setting, wearing a policeman's uniform. This is a representation of the model-maker, David T. Aggett, who is a Liveryman of the Worshipful Company of Plumbers and was formerly in the police service.[243]
The Mischiefs by Fire Act 1708 and the Fires Prevention (Metropolis) Act 1774 placed a requirement on every parish to keep equipment to fight fires. The church owns two historic fire engines that belonged to the parish of St Michael, Crooked Lane.[244] One of these is in storage at the Museum of London. The whereabouts of the other, which was misappropriated and sold at auction in 2003, is currently unknown.
In 1896 many bodies were disinterred from the crypt and reburied at the St Magnus's plot at Brookwood Cemetery, which remains the church's burial ground.
Prior to the Great Fire of 1666 the old tower had a ring of five bells, a small saints bell and a clock bell.[246] 47 cwt of bell metal was recovered[247] which suggests that the tenor was 13 or 14 cwt. The metal was used to cast three new bells, by William Eldridge of Chertsey in 1672,[248] with a further saints bell cast that year by Hodson.[249] In the absence of a tower, the tenor and saints bell were hung in a free standing timber structure, whilst the others remained unhung.[250]
A new tower was completed in 1704 and it is likely that these bells were transferred to it. However, the tenor became cracked in 1713 and it was decided to replace the bells with a new ring of eight.[251] The new bells, with a tenor of 21 cwt, were cast by Richard Phelps of the Whitechapel Bell Foundry. Between 1714 and 1718 (the exact date of which is unknown), the ring was increased to ten with the addition of two trebles given by two former ringing Societies, the Eastern Youths and the British Scholars.[252] The first peal was rung on 15 February 1724 of Grandsire Caters by the Society of College Youths. The second bell had to be recast in 1748 by Robert Catlin, and the tenor was recast in 1831 by Thomas Mears of Whitechapel,[253] just in time to ring for the opening of the new London Bridge. In 1843, the treble was said to be "worn out" and so was scrapped, together with the saints bell, while a new treble was cast by Thomas Mears.[254] A new clock bell was erected in the spire in 1846, provided by B R & J Moore, who had earlier purchased it from Thomas Mears.[255] This bell can still be seen in the tower from the street.
The 10 bells were removed for safe keeping in 1940 and stored in the churchyard. They were taken to Whitechapel Bell Foundry in 1951 whereupon it was discovered that four of them were cracked. After a long period of indecision, fuelled by lack of funds and interest, the bells were finally sold for scrap in 1976. The metal was used to cast many of the Bells of Congress that were then hung in the Old Post Office Tower in Washington, D.C.
A fund was set up on 19 September 2005, led by Dickon Love, a member of the Ancient Society of College Youths, with a view to installing a new ring of 12 bells in the tower in a new frame. This was the first of three new rings of bells he has installed in the City of London (the others being at St Dunstan-in-the-West and St James Garlickhythe). The money was raised and the bells were cast during 2008/9 by the Whitechapel Bell Foundry. The tenor weighed 26cwt 3qtr 9 lbs (1360 kg) and the new bells were designed to be in the same key as the former ring of ten. They were consecrated by the Bishop of London on 3 March 2009 in the presence of the Lord Mayor[256] and the ringing dedicated on 26 October 2009 by the Archdeacon of London.[257] The bells are named (in order smallest to largest) Michael, Margaret, Thomas of Canterbury, Mary, Cedd, Edward the Confessor, Dunstan, John the Baptist, Erkenwald, Paul, Mellitus and Magnus.[258] The bells project is recorded by an inscription in the vestibule of the church.
The first peal on the twelve was rung on 29 November 2009 of Cambridge Surprise Maximus.[260] Notable other recent peals include a peal of Stedman Cinques on 16 April 2011 to mark the 400th anniversary of the granting of a Royal Charter to the Plumbers' Company,[261] a peal of Cambridge Surprise Royal on 28 June 2011 when the Fishmongers' Company gave a dinner for Prince Philip, Duke of Edinburgh at their hall on the occasion of his 90th birthday[262] and a peal of Avon Delight Maximus on 24 July 2011 in solidarity with the people of Norway following the tragic massacre on Utoeya Island and in Oslo.[263] On the latter occasion the flag of the Orkney Islands was flown at half mast. In 2012 peals were rung during the Thames Diamond Jubilee Pageant on 3 June and during each of the three Olympic/Paralympic marathons, on 5 and 12 August and 9 September.
The BBC television programme, Still Ringing After All These Years: A Short History of Bells, broadcast on 14 December 2011, included an interview at St Magnus with the Tower Keeper, Dickon Love,[264] who was captain of the band that rang the "Royal Jubilee Bells" during the Thames Diamond Jubilee Pageant on 3 June 2012 to celebrate the Diamond Jubilee of Queen Elizabeth II.[265] Prior to this, he taught John Barrowman to handle a bell at St Magnus for the BBC coverage.
The bells are currently rung every Sunday around 12:15 (following the service) by the Guild of St Magnus.
Every other June, newly elected wardens of the Fishmongers' Company, accompanied by the Court, proceed on foot from Fishmongers' Hall[267] to St Magnus for an election service.[268] St Magnus is also the Guild Church of The Plumbers' Company. Two former rectors have served as master of the company,[269] which holds all its services at the church.[270] On 12 April 2011 a service was held to commemorate the 400th anniversary of the granting of the company's Royal Charter at which the Bishop of London, the Rt Revd and Rt Hon Richard Chartres KCVO, gave the sermon and blessed the original Royal Charter. For many years the Cloker Service was held at St Magnus, attended by the Coopers' Company and Grocers' Company, at which the clerk of the Coopers' Company read the will of Henry Cloker dated 10 March 1573.[271]
St Magnus is also the ward church for the Ward of Bridge and Bridge Without, which elects one of the city's aldermen. Between 1550 and 1978 there were separate aldermen for Bridge Within and Bridge Without, the former ward being north of the river and the latter representing the City's area of control in Southwark. The Bridge Ward Club was founded in 1930 to "promote social activities and discussion of topics of local and general interest and also to exchange Ward and parochial information" and holds its annual carol service at St Magnus.
A formation in executing the nearly extinct Gotipua Dance at our Durga Puja Cultural Festival of 2013 - of South Madras Cultural Association, Chennai, India.
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Gotipua is a traditional dance form in the state of Orissa, India, and the precursor of Odissi classical dance. It has been performed in Orissa for centuries by young boys, who dress as women to praise Jagannath and Krishna. The dance is executed by a group of boys who perform acrobatic figures inspired by the life of Radha and Krishna. The boys begin to learn the dance at an early age until adolescence, when their androgynous appearance changes. In the Oriya language Gotipua, means "single boy" (goti-pua). Raghurajpur, Orissa (near Puri) is an historic village known for its Gotipua dance troupes.
To transform into graceful feminine dancers the boys do not cut their hair, instead styling it in a knot and weaving garlands of flowers into it. They make up their faces with mixed white and red powder. Kajal (black eyeliner) is broadly applied around the eyes to give them an elongated look. The bindi usually round, is applied to the forehead, surrounded with a pattern made from sandalwood. Traditional paintings adorn the face, which are unique to each dance school.
The costume has evolved over time. The traditional dress is a Kanchula, a brightly coloured blouse with shiny decorations. An apron-like, embroidered silk cloth (nibibandha) is tied around the waist like a ruffle and worn around the legs. Some dancers still adhere to tradition by wearing a pattasari: a piece of thin fabric about 4 metres (13 ft 1 in) long, worn tightly with equal lengths of material on both sides and a knot on the navel. However, this traditional dress is often replaced by a newly designed cloth which is easier to put on.
Dancers wear specially designed, beaded jewelry: necklaces, bracelets, armbands and ear ornaments. Nose-piercing jewelry has been replaced with a painted motif. Ankle bells are worn, to accentuate the beats tapped out by the feet. The palms of the hands and soles of the feet are painted with a red liquid known as alta. The costume, jewelry and bells are considered sacred.
Long ago, the temples in Orissa had female dancers known as devadasi (or mahari), who were devoted to Jagannath, which gave rise to Mahari dance. Sculptures of dancers on bas-reliefs in temples in Orissa (and the Konark Sun and Jagannath Temples in Puri) demonstrate this ancient tradition. With the decline of mahari dancers around the 16th century during the reign of Rama Chandra Dev (who founded the Bhoi dynasty), boy dancers in Orissa continued the tradition. Gotipua dance is in the Odissi style, but their technique, costumes and presentation differ from those of the mahari; the singing is done by the dancers. Present-day Odissi dance has been influenced by Gotipua dance. Most masters of Odissi dance (such as Kelucharan Mohapatra, from Raghurajpur) were Gotipua dancers in their youth.
Odissi dance is a combination of tandava (vigorous, masculine) and lasya (graceful, feminine) dances. It has two basic postures: tribhangi (in which the body is held with bends at the head, torso and knees) and chouka (a square-like stance, symbolizing Jagannath). Fluidity in the upper torso is characteristic of Odissi dance, which is often compared to the gentle sea waves which caress the Orissa beaches.
Each year, the Guru Kelucharan Mohapatra Odissi Research Centre organizes the Gotipua Dance Festival in Bhubaneswar.
Source : en.wikipedia.org/wiki/Gotipua
THE DUNVEGAN
TWO CHURCHES WALK
If you’re planning to explore the local area, Dunvegan village and perhaps the Giant MacAskill museum, then this walk will start you off on the right foot. As it’s only minutes from our doorstep, there’s plenty of time for a leisurely breakfast before you set off. Then head out along the road towards Dunvegan Castle to find the starting point.
Take a Hike
The relatively easy walk from the Duirinish Church of Scotland is 2 miles (3 km). It passes through woodland and open moor and can take between 45 minutes – 1 hour depending on how long you stop along the way.
The walk starts through the gate to the left of the church and there is an information board giving details of the route.
If you’re walking this woodland route in spring or summer then you will be treated to a display of wildflowers. You may miss them, however, if you are distracted by glimpses of Loch Dunvegan through the trees.
The walk will take you up to the Millennium Stone, a prominent viewpoint over Dunvegan village. From here there are views across Loch Dunvegan to Macleod’s Tables and The Cuillin Ridge in the distance. Then head downhill to the ruins of St Mary’s Church below.
More information about this walk can be found on the Walkhighlands website.
The Millennium Stone
This 15-foot (5 metre) high stone was brought up from south Skye. It was erected by the people of the Dunvegan community on 24th June 2000 (Midsummer’s Day) to commemorate the new millennium. This was an impressive feat, using only hand power and rope-techniques. A process that would have been used to build stone circles thousands of years ago.
The stone stands proudly on top of a low crag overlooking the village of Dunvegan.
St Mary’s Church & Burial Ground
The remains of this post-reformation parish church and burial ground are situated in Kilmuir on the outskirts of Dunvegan village. They have been recognised as a monument of national importance by Historic Environment Scotland.
The site has been the focus of religious worship over centuries and there are indications that the church was a medieval foundation. This is seen in the East-West alignment of the church and the existence of three medieval carved grave slabs. Although the parish itself dates to the post-reformation period. The north entrance shows a date of 1694 and the burial enclosure with its balustrade walls dates from 1735.
Once the parish church for Duirinish, it was the burial site for a number of the Chiefs of the Clan MacLeod. The most recent was John MacLeod of MacLeod in February 2007. In addition, generations of the MacCrimmons, hereditary pipers to the Clan, are at rest in the graveyard.
An early 18th-century ashlar obelisk memorial to Lord Thomas Frazer (father of 11th Lord Lovat, who was executed on Towerhill in 1747), dominates the graveyard. There are also two medieval grave slabs with claymore and leaf design and a third that is extremely worn with only the border visible.
Dunvegan is a village on the Isle of Skye in Scotland. It is famous for Dunvegan Castle, seat of the chiefs of Clan MacLeod. Dunvegan is within the parish of Duirinish, and Duirinish Parish Church is at Dunvegan. In 2011 it had a population of 386.
In The Norse Influence on Gaelic Scotland (1910), George Henderson suggests that the name Dùn Bheagain derives from Old Gaelic Dùn Bheccáin ([the] fort of Beccán), Beccán being a Gaelic personal name. Dùn Bheagain would not mean 'little fort' as this would be Dùn Beag in Gaelic.
Dunvegan sits on the shores of the large Loch Dunvegan, and the Old School Restaurant in the village is noted for its fish, caught freshly from the loch itself. Dunvegan is situated at the junction of the A850, and the A863. The B884 road also has a junction with the A863, at the eastern end of Dunvegan.
Dunvegan's permanent population is declining. However, numbers staying in the area during holidays have increased dramatically over the years since 2001.
Tourist information used to be situated in the parade of shops at Lochside, but is now available on a seasonal basis at Dunvegan Castle's St Kilda Shop. The Giant MacAskill Museum, which celebrates the life of Angus Mòr MacAskill was established in 1989 and is managed by Peter MacAskill, father of the street trials cycle rider Danny MacAskill.
The Isle of Skye, is the largest and northernmost of the major islands in the Inner Hebrides of Scotland. The island's peninsulas radiate from a mountainous hub dominated by the Cuillin, the rocky slopes of which provide some of the most dramatic mountain scenery in the country. Although Sgitheanach has been suggested to describe a winged shape, no definitive agreement exists as to the name's origins.
The island has been occupied since the Mesolithic period, and over its history has been occupied at various times by Celtic tribes including the Picts and the Gaels, Scandinavian Vikings, and most notably the powerful integrated Norse-Gaels clans of MacLeod and MacDonald. The island was considered to be under Norwegian suzerainty until the 1266 Treaty of Perth, which transferred control over to Scotland. The 18th-century Jacobite risings led to the breaking-up of the clan system and later clearances that replaced entire communities with sheep farms, some of which involved forced emigrations to distant lands. Resident numbers declined from over 20,000 in the early 19th century to just under 9,000 by the closing decade of the 20th century. Skye's population increased by 4% between 1991 and 2001. About a third of the residents were Gaelic speakers in 2001, and although their numbers are in decline, this aspect of island culture remains important.
The main industries are tourism, agriculture, fishing, and forestry. Skye is part of the Highland Council local government area. The island's largest settlement is Portree, which is also its capital, known for its picturesque harbour. Links to various nearby islands by ferry are available, and since 1995, to the mainland by a road bridge. The climate is mild, wet, and windy. The abundant wildlife includes the golden eagle, red deer, and Atlantic salmon. The local flora is dominated by heather moor, and nationally important invertebrate populations live on the surrounding sea bed. Skye has provided the locations for various novels and feature films, and is celebrated in poetry and song.
A Mesolithic hunter-gatherer site dating to the seventh millennium BC at An Corran in Staffin is one of the oldest archaeological sites in Scotland. Its occupation is probably linked to that of the rock shelter at Sand, Applecross, on the mainland coast of Wester Ross, where tools made of a mudstone from An Corran have been found. Surveys of the area between the two shores of the Inner Sound and Sound of Raasay have revealed 33 sites with potentially Mesolithic deposits. Finds of bloodstone microliths on the foreshore at Orbost on the west coast of the island near Dunvegan also suggest Mesolithic occupation. These tools probably originated from the nearby island of Rùm. Similarly, bloodstone from Rum, and baked mudstone, from the Staffin area, were found at the Mesolithic site of Camas Daraich, also from the seventh millennium BC, on the Point of Sleat, which has led archaeologists to believe that Mesolithic people on Skye would travel fairly significant distances, at least 70 km, both by land and sea.
Rubha an Dùnain, an uninhabited peninsula to the south of the Cuillin, has a variety of archaeological sites dating from the Neolithic onwards. A second- or third-millennium BC chambered cairn, an Iron Age promontory fort, and the remains of another prehistoric settlement dating from the Bronze Age are nearby. Loch na h-Airde on the peninsula is linked to the sea by an artificial "Viking" canal that may date from the later period of Norse settlement. Dun Ringill is a ruined Iron Age hill fort on the Strathaird Peninsula, which was further fortified in the Middle Ages and may have become the seat of Clan MacKinnon.
The late Iron Age inhabitants of the northern and western Hebrides were probably Pictish, although the historical record is sparse. Three Pictish symbol stones have been found on Skye and a fourth on Raasay. More is known of the kingdom of Dál Riata to the south; Adomnán's life of Columba, written shortly before 697, portrays the saint visiting Skye (where he baptised a pagan leader using an interpreter) and Adomnán himself is thought to have been familiar with the island. The Irish annals record a number of events on Skye in the later seventh and early eighth centuries – mainly concerning the struggles between rival dynasties that formed the background to the Old Irish language romance Scéla Cano meic Gartnáin.
Legendary hero Cú Chulainn is said to have trained on the Isle of Skye with warrior woman Scáthach.
The Norse held sway throughout the Hebrides from the 9th century until after the Treaty of Perth in 1266. However, apart from placenames, little remains of their presence on Skye in the written or archaeological record. Apart from the name "Skye" itself, all pre-Norse placenames seem to have been obliterated by the Scandinavian settlers. Viking heritage, with Celtic heritage is claimed by Clan MacLeod. Norse tradition is celebrated in the winter fire festival at Dunvegan, during which a replica Viking long boat is set alight.
The most powerful clans on Skye in the post–Norse period were Clan MacLeod, originally based in Trotternish, and Clan Macdonald of Sleat. The isle was held by Donald Macdonald, Lord of the Isles’ half-brother, Godfrey, from 1389 until 1401, at which time Skye was declared part of Ross. When the Donald Macdonald, Lord of the Isles, re-gained Ross after the battle of Harlaw in 1411, they added "Earl of Ross" to their lords' titles. Skye came with Ross.
Following the disintegration of the Lordship of the Isles, Clan Mackinnon also emerged as an independent clan, whose substantial landholdings in Skye were centred on Strathaird. Clan MacNeacail also have a long association with Trotternish, and in the 16th century many of the MacInnes clan moved to Sleat. The MacDonalds of South Uist were bitter rivals of the MacLeods, and an attempt by the former to murder church-goers at Trumpan in retaliation for a previous massacre on Eigg, resulted in the Battle of the Spoiling Dyke of 1578.
After the failure of the Jacobite rebellion of 1745, Flora MacDonald became famous for rescuing Prince Charles Edward Stuart from the Hanoverian troops. Although she was born on South Uist, her story is strongly associated with their escape via Skye, and she is buried at Kilmuir in Trotternish. Samuel Johnson and James Boswell's visit to Skye in 1773 and their meeting with Flora MacDonald in Kilmuir is recorded in Boswell's The Journal of a Tour to the Hebrides. Boswell wrote, "To see Dr Samuel Johnson, the great champion of the English Tories, salute Miss Flora MacDonald in the isle of Sky, was a striking sight; for though somewhat congenial in their notions, it was very improbable they should meet here". Johnson's words that Flora MacDonald was "A name that will be mentioned in history, and if courage and fidelity be virtues, mentioned with honour" are written on her gravestone. After this rebellion, the clan system was broken up and Skye became a series of landed estates.
Of the island in general, Johnson observed:
I never was in any house of the islands, where I did not find books in more languages than one, if I staid long enough to want them, except one from which the family was removed. Literature is not neglected by the higher rank of the Hebrideans. It need not, I suppose, be mentioned, that in countries so little frequented as the islands, there are no houses where travellers are entertained for money. He that wanders about these wilds, either procures recommendations to those whose habitations lie near his way, or, when night and weariness come upon him, takes the chance of general hospitality. If he finds only a cottage he can expect little more than shelter; for the cottagers have little more for themselves but if his good fortune brings him to the residence of a gentleman, he will be glad of a storm to prolong his stay. There is, however, one inn by the sea-side at Sconsor, in Sky, where the post-office is kept.
— Samuel Johnson, A Journey to the Western Islands of Scotland.
Skye has a rich heritage of ancient monuments from this period. Dunvegan Castle has been the seat of Clan MacLeod since the 13th century. It contains the Fairy Flag and is reputed to have been inhabited by a single family for longer than any other house in Scotland. The 18th-century Armadale Castle, once home of Clan Donald of Sleat, was abandoned as a residence in 1925, but now hosts the Clan Donald Centre. Nearby are the ruins of two more MacDonald strongholds, Knock Castle, and Dunscaith Castle (called "Fortress of Shadows"), the legendary home of warrior woman, martial arts instructor (and, according to some sources, Queen) Scáthach. Caisteal Maol, a fortress built in the late 15th century near Kyleakin and once a seat of Clan MacKinnon, is another ruin.
In the late 18th century the harvesting of kelp became a significant activity, but from 1822 onward cheap imports led to a collapse of this industry throughout the Hebrides. During the 19th century, the inhabitants of Skye were also devastated by famine and Clearances. Thirty thousand people were evicted between 1840 and 1880 alone, many of them forced to emigrate to the New World. The "Battle of the Braes" involved a demonstration against a lack of access to land and the serving of eviction notices. The incident involved numerous crofters and about 50 police officers. This event was instrumental in the creation of the Napier Commission, which reported in 1884 on the situation in the Highlands. Disturbances continued until the passing of the 1886 Crofters' Act and on one occasion 400 marines were deployed on Skye to maintain order. The ruins of cleared villages can still be seen at Lorgill, Boreraig and Suisnish in Strath Swordale, and Tusdale on Minginish.
As with many Scottish islands, Skye's population peaked in the 19th century and then declined under the impact of the Clearances and the military losses in the First World War. From the 19th century until 1975 Skye was part of the county of Inverness-shire, but the crofting economy languished and according to Slesser, "Generations of UK governments have treated the island people contemptuously" --a charge that has been levelled at both Labour and Conservative administrations' policies in the Highlands and Islands. By 1971 the population was less than a third of its peak recorded figure in 1841. However, the number of residents then grew by over 28 percent in the thirty years to 2001. The changing relationship between the residents and the land is evidenced by Robert Carruthers's remark c. 1852, "There is now a village in Portree containing three hundred inhabitants." Even if this estimate is inexact the population of the island's largest settlement has probably increased sixfold or more since then. During the period the total number of island residents has declined by 50 percent or more. The island-wide population increase of 4 percent between 1991 and 2001 occurred against the background of an overall reduction in Scottish island populations of 3 percent for the same period. By 2011 the population had risen a further 8.4% to 10,008 with Scottish island populations as a whole growing by 4% to 103,702.
Historically, Skye was overwhelmingly Gaelic-speaking, but this changed between 1921 and 2001. In both the 1901 and 1921 censuses, all Skye parishes were more than 75 percent Gaelic-speaking. By 1971, only Kilmuir parish had more than three-quarters of Gaelic speakers while the rest of Skye ranged between 50 and 74 percent. At that time, Kilmuir was the only area outside the Western Isles that had such a high proportion of Gaelic speakers. In the 2001 census Kilmuir had just under half Gaelic speakers, and overall, Skye had 31 percent, distributed unevenly. The strongest Gaelic areas were in the north and southwest of the island, including Staffin at 61 percent. The weakest areas were in the west and east (e.g. Luib 23 percent and Kylerhea 19 percent). Other areas on Skye ranged between 48 percent and 25 percent.
In terms of local government, from 1975 to 1996, Skye, along with the neighbouring mainland area of Lochalsh, constituted a local government district within the Highland administrative area. In 1996 the district was included in the unitary Highland Council, (Comhairle na Gàidhealtachd) based in Inverness and formed one of the new council's area committees. Following the 2007 elections, Skye now forms a four-member ward called Eilean a' Cheò; it is currently represented by two independents, one Scottish National Party, and one Liberal Democrat councillor.
Skye is in the Highlands and Islands electoral region and comprises a part of the Skye, Lochaber and Badenoch constituency of the Scottish Parliament, which elects one member under the first past the post basis to represent it. Kate Forbes is the current MSP for the SNP. In addition, Skye forms part of the wider Ross, Skye and Lochaber constituency, which elects one member to the House of Commons in Westminster. The present MP Member of Parliament is Ian Blackford of the Scottish National Party, who took office after the SNP's sweep in the General Election of 2015. Before this, Charles Kennedy, a Liberal Democrat, had represented the area since the 1983 general election.
The ruins of an old building sit on top of a prominent hillock that overlooks a pier attended by fishing boats.
Caisteal Maol and fishing boats in Kyleakin harbour
The largest employer on the island and its environs is the public sector, which accounts for about a third of the total workforce, principally in administration, education, and health. The second-largest employer in the area is the distribution, hotels, and restaurants sector, highlighting the importance of tourism. Key attractions include Dunvegan Castle, the Clan Donald Visitor Centre, and The Aros Experience arts and exhibition centre in Portree. There are about a dozen large landowners on Skye, the largest being the public sector, with the Scottish Government owning most of the northern part of the island. Glendale is a community-owned estate in Duirinish, and the Sleat Community Trust, the local development trust, is active in various regeneration projects.
Small firms dominate employment in the private sector. The Talisker Distillery, which produces a single malt whisky, is beside Loch Harport on the west coast of the island. Torabhaig distillery located in Teangue opened in 2017 and also produces whisky. Three other whiskies—Mac na Mara ("son of the sea"), Tè Bheag nan Eilean ("wee dram of the isles") and Poit Dhubh ("black pot")—are produced by blender Pràban na Linne ("smugglers den by the Sound of Sleat"), based at Eilean Iarmain. These are marketed using predominantly Gaelic-language labels. The blended whisky branded as "Isle of Skye" is produced not on the island but by the Glengoyne Distillery at Killearn north of Glasgow, though the website of the owners, Ian Macleod Distillers Ltd., boasts a "high proportion of Island malts" and contains advertisements for tourist businesses in the island. There is also an established software presence on Skye, with Portree-based Sitekit having expanded in recent years.
Some of the places important to the economy of Skye
Crofting is still important, but although there are about 2,000 crofts on Skye only 100 or so are large enough to enable a crofter to earn a livelihood entirely from the land. In recent years, families have complained about the increasing prices for land that make it difficult for young people to start their own crofts.
Cod and herring stocks have declined but commercial fishing remains important, especially fish farming of salmon and crustaceans such as scampi. The west coast of Scotland has a considerable renewable energy potential and the Isle of Skye Renewables Co-op has recently bought a stake in the Ben Aketil wind farm near Dunvegan. There is a thriving arts and crafts sector.
The unemployment rate in the area tends to be higher than in the Highlands as a whole, and is seasonal, in part due to the impact of tourism. The population is growing and in common with many other scenic rural areas in Scotland, significant increases are expected in the percentage of the population aged 45 to 64 years.
The restrictions required by the worldwide pandemic increased unemployment in the Highlands and Islands in the summer of 2020 to 5.7%; which was significantly higher than the 2.4 percent in 2019. The rates were said to be highest in "Lochaber, Skye and Wester Ross and Argyll and the Islands". A December 2020 report stated that between March (just before the effects of pandemic were noted) and December, the unemployment rate in the region increased by "more than 97%" and suggested that the outlook was even worse for spring 2021.
A report published in mid-2020 indicated that visitors to Skye added £211 million in 2019 to the island's economy before travel restrictions were imposed because of the COVID-19 pandemic. The report added that "Skye and Raasay attracted 650,000 visitors [in 2018] and supported 2,850 jobs". The government estimated that tourism in Scotland would decline by over 50% as a result of the pandemic. "Skye is highly vulnerable to the downturn in international visitors that will continue for much of 2020 and beyond", Professor John Lennon of Glasgow Caledonian University told a reporter in July 2020.
Tourism in the Highlands and Islands was negatively impacted by the pandemic, the effects of which continued into 2021. A September 2020 report stated that the region "has been disproportionately impacted by the COVID-19 pandemic to date when compared to Scotland and the UK as a whole". The industry required short-term support for "business survival and recovery" and that was expected to continue as the sector was "severely impacted for as long as physical distancing and travel restrictions". A scheme called Island Equivalent was introduced by the Scottish government in early 2021 to financially assist hospitality and retail businesses "affected by Level 3 coronavirus restrictions". Previous schemes in 2020 included the Strategic Framework Business Fund and the Coronavirus Business Support Fund.
Before the pandemic, during the summer of 2017, islanders complained about an excessive number of tourists, which was causing overcrowding in popular locations such as Glen Brittle, the Neist Point lighthouse, the Quiraing, and the Old Man of Storr. "Skye is buckling under the weight of increased tourism this year", said the operator of a self-catering cottage; the problem was most significant at "the key iconic destinations, like the Old Man of Storr and the Quiraing", he added. Chris Taylor of VisitScotland sympathised with the concerns and said that the agency was working on a long-term solution. "But the benefits to Skye of bringing in international visitors and increased spending are huge," he added.
An article published in 2020 confirmed that (before the pandemic), the Talisker Distillery and Dunvegan Castle were still overcrowded in peak periods; other areas where parking was a problem due to large crowds included "the Old Man of Storr, Kilt Rock, the Quiraing, the Fairy Pools, and Neist Point. This source also stated that Portree was "the busiest place on the island" during peak periods and suggested that some tourists might prefer accommodations in quieter areas such as "Dunvegan, Kyleakin and the Broadford and Breakish area".
Skye is linked to the mainland by the Skye Bridge, while ferries sail from Armadale on the island to Mallaig, and from Kylerhea to Glenelg, crossing the Kyle Rhea strait on the MV Glenachulish, the last turntable ferry in the world. Turntable ferries had been common on the west coast of Scotland because they do not require much infrastructure to operate, a boat ramp will suffice. Ferries also run from Uig to Tarbert on Harris and Lochmaddy on North Uist, and from Sconser to Raasay.
The Skye Bridge opened in 1995 under a private finance initiative and the high tolls charged (£5.70 each way for summer visitors) met with widespread opposition, spearheaded by the pressure group SKAT (Skye and Kyle Against Tolls). On 21 December 2004, it was announced that the Scottish Executive had purchased the bridge from its owners and the tolls were immediately removed.
Bus services run to Inverness and Glasgow, and there are local services on the island, mainly starting from Portree or Broadford. Train services run from Kyle of Lochalsh at the mainland end of the Skye Bridge to Inverness, as well as from Glasgow to Mallaig from where the ferry can be caught to Armadale.
The island's airfield at Ashaig, near Broadford, is used by private aircraft and occasionally by NHS Highland and the Scottish Ambulance Service for transferring patients to hospitals on the mainland.
The A87 trunk road traverses the island from the Skye Bridge to Uig, linking most of the major settlements. Many of the island's roads have been widened in the past forty years although there are still substantial sections of single-track road.
A modern 3 story building with a prominent frontage of numerous windows and constructed from a white material curves gently away from a green lawn in the foreground. In the background there is a tall white tower of a similar construction.
Students of Scottish Gaelic travel from all over the world to attend Sabhal Mòr Ostaig, the Scottish Gaelic college based near Kilmore in Sleat. In addition to members of the Church of Scotland and a smaller number of Roman Catholics, many residents of Skye belong to the Free Church of Scotland, known for its strict observance of the Sabbath.
Skye has a strong folk music tradition, although in recent years dance and rock music have been growing in popularity on the island. Gaelic folk rock band Runrig started in Skye and former singer Donnie Munro still works on the island. Runrig's second single and a concert staple is entitled Skye, the lyrics being partly in English and partly in Gaelic and they have released other songs such as "Nightfall on Marsco" that were inspired by the island. Ex-Runrig member Blair Douglas, a highly regarded accordionist, and composer in his own right was born on the island and is still based there to this day. Celtic fusion band the Peatbog Faeries are based on Skye. Jethro Tull singer Ian Anderson owned an estate at Strathaird on Skye at one time. Several Tull songs are written about Skye, including Dun Ringil, Broadford Bazaar, and Acres Wild (which contains the lines "Come with me to the Winged Isle, / Northern father's western child..." about the island itself). The Isle of Skye Music Festival featured sets from The Fun Lovin' Criminals and Sparks, but collapsed in 2007. Electronic musician Mylo was born on Skye.
The poet Sorley MacLean, a native of the Isle of Raasay, which lies off the island's east coast, lived much of his life on Skye. The island has been immortalised in the traditional song "The Skye Boat Song" and is the notional setting for the novel To the Lighthouse by Virginia Woolf, although the Skye of the novel bears little relation to the real island. John Buchan's descriptions of Skye, as featured in his Richard Hannay novel Mr Standfast, are more true to life. I Diari di Rubha Hunis is a 2004 Italian language work of non-fiction by Davide Sapienza [it]. The international bestseller, The Ice Twins, by S K Tremayne, published around the world in 2015–2016, is set in southern Skye, especially around the settlement and islands of Isleornsay.
Skye has been used as a location for several feature films. The Ashaig aerodrome was used for the opening scenes of the 1980 film Flash Gordon. Stardust, released in 2007 and starring Robert De Niro and Michelle Pfeiffer, featured scenes near Uig, Loch Coruisk and the Quiraing. Another 2007 film, Seachd: The Inaccessible Pinnacle, was shot almost entirely in various locations on the island. The Justin Kurzel adaption of Macbeth starring Michael Fassbender was also filmed on the Island. Some of the opening scenes in Ridley Scott's 2012 feature film Prometheus were shot and set at the Old Man of Storr. In 1973 The Highlands and Islands - a Royal Tour, a documentary about Prince Charles's visit to the Highlands and Islands, directed by Oscar Marzaroli, was shot partly on Skye. Scenes from the Scottish Gaelic-language BBC Alba television series Bannan were filmed on the island.
The West Highland Free Press is published at Broadford. This weekly newspaper takes as its motto An Tìr, an Cànan 's na Daoine ("The Land, the Language, and the People"), which reflects its radical, campaigning priorities. The Free Press was founded in 1972 and circulates in Skye, Wester Ross, and the Outer Hebrides. Shinty is a popular sport played throughout the island and Portree-based Skye Camanachd won the Camanachd Cup in 1990. The local radio station Radio Skye is a community based station that broadcast local news and entertainment to the Isle Of Skye and Loch Alsh on 106.2 FM and 102.7 FM.
Whilst Skye had unofficial flags in the past, including the popular "Bratach nan Daoine" (Flag of the People) design which represented the Cuillins in sky blue against a white sky symbolising the Gaelic language, land struggle, and the fairy flag of Dunvegan, the Island received its first official flag "Bratach an Eilein" (The Skye Flag) approved by the Lord Lyon after a public vote in August 2020. The design by Calum Alasdair Munro reflects the Island's Gaelic heritage, the Viking heritage, and the history of Flora MacDonald. The flag has a birlinn in the canton, and there are five oars representing the five areas of Skye, Trotternish, Waternish, Duirinish, Minginish, and Sleat. Yellow represents the MacLeods, and Blue the MacDonalds or the MacKinnons.
The Hebrides generally lack the biodiversity of mainland Britain, but like most of the larger islands, Skye still has a wide variety of species. Observing the abundance of game birds Martin wrote:
There is plenty of land and water fowl in this isle—as hawks, eagles of two kinds (the one grey and of a larger size, the other much less and black, but more destructive to young cattle), black cock, heath-hen, plovers, pigeons, wild geese, ptarmigan, and cranes. Of this latter sort I have seen sixty on the shore in a flock together. The sea fowls are malls of all kinds—coulterneb, guillemot, sea cormorant, &c. The natives observe that the latter, if perfectly black, makes no good broth, nor is its flesh worth eating; but that a cormorant, which hath any white feathers or down, makes good broth, and the flesh of it is good food; and the broth is usually drunk by nurses to increase their milk.
— Martin Martin, A Description of The Western Islands of Scotland.
Similarly, Samuel Johnson noted that:
At the tables where a stranger is received, neither plenty nor delicacy is wanting. A tract of land so thinly inhabited must have much wild-fowl; and I scarcely remember to have seen a dinner without them. The moor-game is every where to be had. That the sea abounds with fish, needs not be told, for it supplies a great part of Europe. The Isle of Sky has stags and roebucks, but no hares. They sell very numerous droves of oxen yearly to England, and therefore cannot be supposed to want beef at home. Sheep and goats are in great numbers, and they have the common domestic fowls."
— Samuel Johnson, A Journey to the Western Islands of Scotland.
A black sea bird with a black beak, red feet and a prominent white flash on its wing sits on a shaped stone. The stone is partially covered with moss and grass and there is an indistinct outline of a grey stone wall and water body in the background.
In the modern era avian life includes the corncrake, red-throated diver, kittiwake, tystie, Atlantic puffin, goldeneye and golden eagle. The eggs of the last breeding pair of white-tailed sea eagle in the UK were taken by an egg collector on Skye in 1916 but the species has recently been re-introduced. The chough last bred on the island in 1900. Mountain hare (apparently absent in the 18th century) and rabbit are now abundant and preyed upon by wild cat and pine marten. The rich fresh water streams contain brown trout, Atlantic salmon and water shrew. Offshore the edible crab and edible oyster are also found, the latter especially in the Sound of Scalpay. There are nationally important horse mussel and brittlestar beds in the sea lochs and in 2012 a bed of 100 million flame shells was found during a survey of Loch Alsh. Grey Seals can be seen off the Southern coast.
Heather moor containing ling, bell heather, cross-leaved heath, bog myrtle and fescues is everywhere abundant. The high Black Cuillins weather too slowly to produce soil that sustains a rich plant life, but each of the main peninsulas has an individual flora. The basalt underpinnings of Trotternish produce a diversity of Arctic and alpine plants including alpine pearlwort and mossy cyphal. The low-lying fields of Waternish contain corn marigold and corn spurry. The sea cliffs of Duirinish boast mountain avens and fir clubmoss. Minginish produces fairy flax, cats-ear, and black bog rush. There is a fine example of Brachypodium-rich ash woodland at Tokavaig in Sleat incorporating silver birch, hazel, bird cherry, and hawthorn.
The local Biodiversity Action Plan recommends land management measures to control the spread of ragwort and bracken and identifies four non-native, invasive species as threatening native biodiversity: Japanese knotweed, rhododendron, New Zealand flatworm and mink. It also identifies problems of over-grazing resulting in the impoverishment of moorland and upland habitats and a loss of native woodland, caused by the large numbers of red deer and sheep.
In 2020 Clan MacLeod chief Hugh MacLeod announced a plan to reintroduce 370,000 native trees along with beaver and red squirrel populations to the clan estates on Skye, to restore a "wet desert" landscape which had depleted from years of overgrazing.
Claude Monet, La Mer Vue Des Falaises, 1881
Object Number: 2016.PHX.7.1, Phoenix Art Museum
On loan from a Private Collection
Canon G5 X handheld, taken 25 May 2016
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La Mer vue des falaises belongs to a series of views of the cliff overlooking Fécamp in Normandy, which Monet painted in 1881 (Wildenstein nos. 647-652). Monet executed the majority of his early seascapes on the coast of Normandy, a region to which he was deeply attached, and to which he returned throughout his career. In the spring of 1881 Monet spent several weeks in Fécamp, a fishing port he had visited briefly in 1868. In his depictions of this view, including the present work, Monet eliminated any signs of human presence, choosing instead to focus on the nature itself. The composition is dominated by the vast expanse of the sea, framed by the dramatic cliffs on the left, and a narrow strip of the sky above the water.
Turning to this particular landscape, Monet followed in the footsteps of Gustave Courbet, who had painted some of his best works on the coast of Normandy. Heather Lemonedes wrote that "The Fécamp pictures should be viewed against the backdrop of Courbet's seascapes, or 'landscapes of the sea,' as he preferred to call them. Courbet first journeyed to the Normandy coast when he was twenty-one and was immediately captivated by it. He made numerous return visits in the 1860s, painting the sea and the beach and establishing a reputation as a marine painter. In 1866 the Count de Choiseul lent Courbet his house at Trouville, where the artist spent time in the company of Monet and Boudin. One critic described the sea as producing 'the same emotion as love' in Courbet. Such passion [...] would have undoubtedly resonated with Monet. While Monet's depictions of the sea at Fécamp are more abstract, more insistently referential to the act of painting, they evoke a fascination with the subject that was in keeping with Courbet's reverence for the sea" (Heather Lemonedes in Monet in Normandy (exhibition catalogue), Fine Arts Museums, San Francisco, 2006-07, pp. 82-83). ... sothebys
Afghanistan's infamous Pul-e Charkhi Prison on the eastern edge of Kabul. Inmates reported being beaten and electrocuted there during in the 1980s and 90s. Others were allegedly buried alive and human rights groups suspect the grounds contain many mass graves, as yet undocumented. In 2006, just weeks after seven inmates escaped, five people were killed during a four-day riot in which inmates seized control of the prison. Today it houses a volatile mixture of criminals, insurgents and political prisoners. It is also where Afghanistan carries out its capital punishments. President Hamid Karzai rarely signs execution warrants, but 14 people were executed in November 2012 and 15 people were executed in chaotic conditions in October 2007.
Klinkicht, Gerhard, * 1915, † 14.03.2000 Bavaria, Wehrmacht Captain. A commemorative plaque on St. Stephen's Cathedral (side of the gate Singertor) recalls that in April 1945 Klinkicht refused to execute the order to bombard the cathedral.
Klinkicht, Gerhard, * 1915, † 14.03.2000 Bayern, Wehrmachtshauptmann. Eine Gedenktafel am Stephansdom (Seite des Singertors) hält in Erinnerung, dass sich Klinkicht im April 1945 geweigert hatte, den Befehl zur Beschießung des Doms auszuführen.
Fire in St. Stephen's Cathedral: eyewitnesses cried in the face of devastation.
Despite great need after the war, the landmark of Austria was rebuilt within seven years.
04th April 2015
What happened in the heart of Vienna 70 years ago brought tears to many horrified residents. On 12 April 1945, the Pummerin, the largest bell of St. Stephen's Cathedral, fell as a result of a roof fire in the tower hall and broke to pieces. The following day, a collapsing retaining wall pierced through the vault of the southern side choir, the penetrating the cathedral fire destroyed the choir stalls and choir organ, the Imperial oratory and the rood screen cross. St. Stephen's Cathedral offered a pitiful image of senseless destruction, almost at the end of that terrible time when the Viennese asked after each bombing anxiously: "Is Steffl still standing?"
100 grenades for the cathedral
Already on April 10, the cathedral was to be razed to the ground. In retaliation for hoisting a white flag on St. Stephen's Cathedral, the dome must be reduced to rubble and ash with a fiery blast of a hundred shells. Such was the insane command of the commander of an SS Artillery Division in the already lost battle for Vienna against the Red Army.
The Wehrmacht Captain Gerhard Klinkicht, from Celle near Hanover, read the written order to his soldiers and tore the note in front of them with the words: "No, this order will not be executed."
What the SS failed to do, settled looters the day after. The most important witness of the events from April 11 to 13, became Domkurat (cathedral curate) Lothar Kodeischka (1905-1994), who, as the sacristan director of St. Stephen, was practically on the spot throughout these days. When Waffen-SS and Red Army confronted each other on the Danube Canal on April 11, according to Kodeischka a report had appeared that SS units were making a counter-attack over the Augarten Bridge. Parts of the Soviet artillery were then withdrawn from Saint Stephen's square. For hours, the central area of the city center was without occupying forces. This was helped by gangs of raiders who set fire to the afflicted shops.
As a stone witness to the imperishable, the cathedral had defied all adversity for over 800 years, survived the conflagrations, siege of the Turks and the French wars, but in the last weeks of the Second World War St. Stephen was no longer spared the rage of annihilation. Contemporary witness Karl Strobl in those days observed "an old Viennese lady who wept over the burning cathedral".
The stunned spectators of destruction were joined, according to press reports, by a man in baggy trousers and a shabby hat, who incidentally remarked, "Well, we'll just have to rebuild him (the dome)." It was Cardinal Theodor Innitzer. Only a few weeks later, on May 15, 1945, the Viennese archbishop proclaimed to the faithful of his diocese: "Helping our cathedral, St. Stephen's Cathedral, to regain its original beauty is an affair of the heart of all Catholics, a duty of honor for all."
April 1945
In April 1945, not only St. Stephen's Cathedral burned. We did some research for you this month.
April 6: The tallest wooden structure of all time, the 190 meter high wooden tower (short-wave transmitter) of the transmitter Mühlacker, is blown up by the SS.
April 12: Following the death of President Franklin D. Roosevelt, Harry S. Truman is sworn in as the 33rd US President.
April 13: Vienna Operation: Soviet troops conquer Vienna.
April 25: Björn Ulvaeus, Swedish singer, member of the ABBA group, is born.
April 27: The provisional government Renner proclaims the Austrian declaration of independence.
April 30: The Red Army hoists the Soviet flag on the Reichstag building. Adolf Hitler, the dictator of the Third Reich, commits suicide with Eva Braun.
Brand im Stephansdom: Augenzeugen weinten angesichts der Verwüstung.
Trotz großer Not nach dem Krieg wurde das Wahrzeichen Österreichs binnen sieben Jahren wieder aufgebaut.
04. April 2015
Was vor 70 Jahren im Herzen Wiens passierte, trieb vielen entsetzten Bewohnern die Tränen in die Augen. Am 12. April 1945 stürzte die Pummerin, die größte Glocke des Stephansdoms, als Folge eines Dachbrandes in die Turmhalle herab und zerbrach. Tags darauf durchschlug eine einbrechende Stützmauer das Gewölbe des südlichen Seitenchors, das in den Dom eindringende Feuer zerstörte Chorgestühl und Chororgel, Kaiseroratorium und Lettnerkreuz. Der Stephansdom bot ein erbarmungswürdiges Bild sinnloser Zerstörung, und das fast am Ende jener Schreckenszeit, in der die Wiener nach jedem Bombenangriff bang fragten: "Steht der Steffl noch?"
100 Granaten für den Dom
Bereits am 10. April sollte der Dom dem Erdboden gleichgemacht werden. Als Vergeltung für das Hissen einer weißen Fahne auf dem Stephansdom ist der Dom mit einem Feuerschlag von 100 Granaten in Schutt und Asche zu legen. So lautete der wahnwitzige Befehl des Kommandanten einer SS-Artillerieabteilung im schon verlorenen Kampf um Wien gegen die Rote Armee.
Der aus Celle bei Hannover stammende Wehrmachtshauptmann Gerhard Klinkicht las die schriftlich übermittelte Anordnung seinen Soldaten vor und zerriss den Zettel vor aller Augen mit den Worten: "Nein, dieser Befehl wird nicht ausgeführt."
Was der SS nicht gelang, besorgten einen Tag später Plünderer: Zum wichtigsten Zeugen der Geschehnisse vom 11. bis 13. April wurde Domkurat Lothar Kodeischka (1905–1994), der als Sakristeidirektor von St. Stephan in diesen Tagen praktisch durchgehend an Ort und Stelle war. Als am 11. April Waffen-SS und Rote Armee einander am Donaukanal gegenüberstanden, war laut Kodeischka die Nachricht aufgetaucht, SS-Einheiten würden einen Gegenstoß über die Augartenbrücke unternehmen. Teile der sowjetischen Artillerie wurden daraufhin vom Stephansplatz abgezogen. Für Stunden sei der zentrale Bereich der Innenstadt ohne Besatzung gewesen. Dies nützten Banden von Plünderern, die Feuer in den heimgesuchten Geschäften legten.
Als steinerner Zeuge des Unvergänglichen hatte der Dom über 800 Jahre hinweg "allen Widrigkeiten getrotzt, hatte Feuersbrünste, Türkenbelagerungen und Franzosenkriege überstanden. Doch in den letzten Wochen des Zweiten Weltkrieges blieb auch St. Stephan nicht mehr verschont vor der Wut der Vernichtung. Zeitzeuge Karl Strobl beobachtete damals "eine alte Wienerin, die über den brennenden Dom weinte".
Zu den fassungslosen Betrachtern der Zerstörung gesellte sich laut Presseberichten ein Mann in ausgebeulten Hosen und mit abgeschabtem Hut, der so nebenbei bemerkte: "Na, wir werden ihn (den Dom) halt wieder aufbauen müssen." Es handelte sich um Kardinal Theodor Innitzer. Nur wenige Wochen danach, am 15. Mai 1945, ließ der Wiener Erzbischof an die Gläubigen seiner Diözese verlautbaren: "Unsere Kathedrale, den Stephansdom, wieder in seiner ursprünglichen Schönheit erstehen zu helfen, ist eine Herzenssache aller Katholiken, eine Ehrenpflicht aller."
April 1945
Im April 1945 brannte nicht nur der Stephansdom. Wir haben für Sie recherchiert wa noch in diesem Monat geschah.
6. April: Das höchste Holzbauwerk aller Zeiten, der 190 Meter hohe Holzsendeturm des Senders Mühlacker, wird von der SS gesprengt.
12. April: Nach dem Tod von Präsident Franklin D. Roosevelt wird Harry S. Truman als 33. Präsident der USA vereidigt.
13. April: Wiener Operation: Sowjetischen Truppen erobern Wien.
25. April: Björn Ulvaeus, schwedischer Sänger, Mitglied der Gruppe ABBA, kommt zur Welt.
27. April: Von der provisorischen Regierung Renner wird die österreichische Unabhängigkeitserklärung proklamiert.
30. April: Die Rote Armee hisst die sowjetische Fahne auf dem Reichstagsgebäude. Adolf Hitler, der Diktator des Dritten Reiches, begeht mit Eva Braun Selbstmord.
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This work belongs to a suite of some seventy dream pictures executed in Miró’s remarkably free new style during the first half of 1927. In April and May of that year, he focused on a circus theme, perhaps prompted by Alexander Calder’s concurrent performances of his miniature circus. Here, a ringmaster conducts with his red arms and yellow whip a toy horse that appears in other paintings by Miró. The novelty of Miró’s style impressed many visitors to his 1928 exhibition in Paris. Giacometti recalled thinking that Miró’s paintings were “more aerial, more disengaged, lighter than anything I had ever seen.” A critic remarked: “From now on, [Miró] acts in the world of magic.”
[Tempera on canvas, 130.5 x 97.2 cm]
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