Reason photos on Flickr

View allAll Photos Tagged Reason

Reason for the Season by dominic dane vergara

4 27

John 3:16 (New International Version)

16"For God so loved the world that he gave his one and only Son,[a] that whoever believes in him shall not perish but have eternal life.

Natanong mo naba bakit my pasko?

para saan at para kanino?

We purchased the bottom half of this incense in a couple small shops in Old Jerusalem by antefixus21

2 3

It is easily crumbled to be added to a lit coal in an incense burner. There are a lot of other scents stored elsewhere.

The frankincense was of good quality.

Incense is aromatic biotic material that releases fragrant smoke when burned. The term refers to the material itself, rather than to the aroma that it produces. Incense is used for aesthetic reasons, and in therapy, meditation, and ceremony. It may also be used as a simple deodorant or insectifuge.

Incense can generally be separated into two main types: "indirect-burning" and "direct-burning". Indirect-burning incense (or "non-combustible incense") is not capable of burning on its own, and requires a separate heat source. Direct-burning incense (or "combustible incense") is lit directly by a flame and then fanned or blown out, leaving a glowing ember that smoulders and releases a smoky fragrance. Direct-burning incense is either a paste formed around a bamboo stick, or a paste that is extruded into a stick or cone shape.

A variety of incense cones which thankfully were not overly sweet. I am sad to have likely lost this annual Toronto ON sconce of incense cones.

HISTORY:

The word incense comes from Latin incendere meaning "to burn".

Combustible bouquets were used by the ancient Egyptians, who employed incense in both pragmatic and mystical capacities. Incense was burnt to counteract or obscure malodorous products of human habitation, but was widely perceived to also deter malevolent demons and appease the gods with its pleasant aroma. Resin balls were found in many prehistoric Egyptian tombs in El Mahasna, giving evidence for the prominence of incense and related compounds in Egyptian antiquity. One of the oldest extant incense burners originates from the 5th dynasty. The Temple of Deir-el-Bahari in Egypt contains a series of carvings that depict an expedition for incense.

The Babylonians used incense while offering prayers to divining oracles. Incense spread from there to Greece and Rome.

Incense burners have been found in the Indus Civilization (3300–1300 BCE). Evidence suggests oils were used mainly for their aroma. India also adopted techniques from East Asia, adapting the formulation to encompass aromatic roots and other indigenous flora. This was the first usage of subterranean plant parts in incense. New herbs like Sarsaparilla seeds, frankincense, and cypress were used by Indians.

At around 2000 BCE, Ancient China began the use of incense in the religious sense, namely for worship. Incense was used by Chinese cultures from Neolithic times and became more widespread in the Xia, Shang, and Zhou dynasties. The earliest documented use of incense comes from the ancient Chinese, who employed incense composed of herbs and plant products (such as cassia, cinnamon, styrax, and sandalwood) as a component of numerous formalized ceremonial rites. Incense usage reached its peak during the Song dynasty with numerous buildings erected specifically for incense ceremonies.

Brought to Japan in the 6th century by Korean Buddhist monks, who used the mystical aromas in their purification rites, the delicate scents of Koh (high-quality Japanese incense) became a source of amusement and entertainment with nobles in the Imperial Court during the Heian Era 200 years later. During the 14th-century Ashikaga shogunate, a samurai warrior might perfume his helmet and armor with incense to achieve an aura of invincibility (as well as to make a noble gesture to whoever might take his head in battle). It wasn't until the Muromachi period during the 15th and 16th century that incense appreciation (kōdō) spread to the upper and middle classes of Japanese society.

COMPOSITION:

A variety of materials have been used in making incense. Historically there has been a preference for using locally available ingredients. For example, sage and cedar were used by the indigenous peoples of North America. Trading in incense materials comprised a major part of commerce along the Silk Road and other trade routes, one notably called the Incense Route.

Local knowledge and tools were extremely influential on the style, but methods were also influenced by migrations of foreigners, such as clergy and physicians.

COMBUSTIBLE BASE:

The combustible base of a direct burning incense mixture not only binds the fragrant material together but also allows the produced incense to burn with a self-sustained ember, which propagates slowly and evenly through an entire piece of incense with such regularity that it can be used to mark time. The base is chosen such that it does not produce a perceptible smell. Commercially, two types of incense base predominate:

Fuel and oxidizer mixtures: Charcoal or wood powder provides the fuel for combustion while an oxidizer such as sodium nitrate or potassium nitrate sustains the burning of the incense. Fragrant materials are added to the base prior to shaping, as in the case of powdered incense materials, or after, as in the case of essential oils. The formula for charcoal-based incense is superficially similar to black powder, though it lacks the sulfur.

Natural plant-based binders: Gums such as Gum Arabic or Gum Tragacanth are used to bind the mixture together. Mucilaginous material, which can be derived from many botanical sources, is mixed with fragrant materials and water. The mucilage from the wet binding powder holds the fragrant material together while the cellulose in the powder combusts to form a stable ember when lit. The dry binding powder usually comprises about 10% of the dry weight in the finished incense. These include:

Makko (incense powder) made from the bark of various trees in the genus Persea (such as Persea thunbergii) Xiangnan pi (made from the bark of trees of genus Phoebe such as Phoebe nanmu or Persea zuihoensis.

Jigit: a resin based binder used in India

Laha or Dar: bark based powders used in Nepal, Tibet, and other East Asian countries.

Typical compositions burn at a temperature between 220 °C and 260 °C.

TYPES:

Incense is available in various forms and degrees of processing. They can generally be separated into "direct-burning" and "indirect-burning" types. Preference for one form or another varies with culture, tradition, and personal taste. The two differ in their composition due to the former's requirement for even, stable, and sustained burning.

INDIRECT-BURNING:

Indirect-burning incense, also called "non-combustible incense", is an aromatic material or combination of materials, such as resins, that does not contain combustible material and so requires a separate heat source. Finer forms tend to burn more rapidly, while coarsely ground or whole chunks may be consumed very gradually, having less surface area. Heat is traditionally provided by charcoal or glowing embers. In the West, the best known incense materials of this type are the resins frankincense and myrrh, likely due to their numerous mentions in the Bible. Frankincense means "pure incense", though in common usage refers specifically to the resin of the boswellia tree.

Whole: The incense material is burned directly in raw form on top of coal embers.

Powdered or granulated: Incense broken into smaller pieces burns quickly and provides brief but intense odour.

Paste: Powdered or granulated incense material is mixed with a sticky incombustible binder, such as dried fruit, honey, or a soft resin and then formed to balls or small pastilles. These may then be allowed to mature in a controlled environment where the fragrances can commingle and unite. Much Arabian incense, also called "Bukhoor" or "Bakhoor", is of this type, and Japan has a history of kneaded incense, called nerikō or awasekō, made using this method. Within the Eastern Orthodox Christian tradition, raw frankincense is ground into a fine powder and then mixed with various sweet-smelling essential oils.

DIRECT-BURNING:

Direct-burning incense, also called "combustible incense", is lit directly by a flame. The glowing ember on the incense will continue to smoulder and burn the rest of the incense without further application of external heat or flame. Direct-burning incense is either extruded, pressed into forms, or coated onto a supporting material. This class of incense is made from a moldable substrate of fragrant finely ground (or liquid) incense materials and odourless binder. The composition must be adjusted to provide fragrance in the proper concentration and to ensure even burning. The following types are commonly encountered, though direct-burning incense can take nearly any form, whether for expedience or whimsy.

Coil: Extruded and shaped into a coil without a core, coil incense can burn for an extended period, from hours to days, and is commonly produced and used in Chinese cultures.

Cone: Incense in this form burns relatively quickly. Incense cones were invented in Japan in the 1800s.

Cored stick: A supporting core of bamboo is coated with a thick layer of incense material that burns away with the core. Higher-quality variations have fragrant sandalwood cores. This type of incense is commonly produced in India and China. When used in Chinese folk religion, these are sometimes known as "joss sticks".

Dhoop or solid stick: With no bamboo core, dhoop incense is easily broken for portion control. This is the most commonly produced form of incense in Japan and Tibet.

Powder: The loose incense powder used for making indirect burning incense is sometimes burned without further processing. Powder incense is typically packed into long trails on top of wood ash using a stencil and burned in special censers or incense clocks.

Paper: Paper infused with incense, folded accordion style, is lit and blown out. Examples include Carta d'Armenia and Papier d'Arménie.

Rope: The incense powder is rolled into paper sheets, which are then rolled into ropes, twisted tightly, then doubled over and twisted again, yielding a two-strand rope. The larger end is the bight, and may be stood vertically, in a shallow dish of sand or pebbles. The smaller (pointed) end is lit. This type of incense is easily transported and stays fresh for extremely long periods. It has been used for centuries in Tibet and Nepal.

Moxa tablets, which are disks of powdered mugwort used in Traditional Chinese medicine for moxibustion, are not incenses; the treatment is by heat rather than fragrance.

Incense sticks may be termed joss sticks, especially in parts of East Asia, South Asia and Southeast Asia. Among ethnic Chinese and Chinese-influenced communities these are traditionally burned at temples, before the threshold of a home or business, before an image of a religious divinity or local spirit, or in shrines, large and small, found at the main entrance of every village. Here the earth god is propitiated in the hope of bringing wealth and health to the village. They can also be burned in front of a door or open window as an offering to heaven, or the devas. The word "joss" is derived from the Latin deus (god) via the Portuguese deos through the Javanese dejos, through Chinese pidgin English.

PRODUCTION:

The raw materials are powdered and then mixed together with a binder to form a paste, which, for direct burning incense, is then cut and dried into pellets. Incense of the Athonite Orthodox Christian tradition is made by powdering frankincense or fir resin, mixing it with essential oils. Floral fragrances are the most common, but citrus such as lemon is not uncommon. The incense mixture is then rolled out into a slab approximately 1 cm thick and left until the slab has firmed. It is then cut into small cubes, coated with clay powder to prevent adhesion, and allowed to fully harden and dry. In Greece this rolled incense resin is called 'Moskolibano', and generally comes in either a pink or green colour denoting the fragrance, with pink being rose and green being jasmine.

Certain proportions are necessary for direct-burning incense:

Oil content: an excess of oils may prevent incense from smoldering effectively. Resinous materials such as myrrh and frankincense are typically balanced with "dry" materials such as wood, bark and leaf powders.

Oxidizer quantity: Too little oxidizer in gum-bound incense may prevent the incense from igniting, while too much will cause the incense to burn too quickly, without producing fragrant smoke.

Binder: Water-soluble binders such as "makko" ensure that the incense mixture does not crumble when dry, dilute the mixture.

Mixture density: Incense mixtures made with natural binders must not be combined with too much water in mixing, or over-compressed while being formed, which would result in either uneven air distribution or undesirable density in the mixture, causing the incense to burn unevenly, too slowly, or too quickly.

Particulate size: The incense mixture has to be well pulverized with similarly sized particulates. Uneven and large particulates result in uneven burning and inconsistent aroma production when burned.

"Dipped" or "hand-dipped" direct-burning incense is created by dipping "incense blanks" made of unscented combustible dust into any suitable kind of essential or fragrance oil. These are often sold in the United States by flea-market and sidewalk vendors who have developed their own styles. This form of incense requires the least skill and equipment to manufacture, since the blanks are pre-formed in China or South East Asia.

Incense mixtures can be extruded or pressed into shapes. Small quantities of water are combined with the fragrance and incense base mixture and kneaded into a hard dough. The incense dough is then pressed into shaped forms to create cone and smaller coiled incense, or forced through a hydraulic press for solid stick incense. The formed incense is then trimmed and slowly dried. Incense produced in this fashion has a tendency to warp or become misshapen when improperly dried, and as such must be placed in climate-controlled rooms and rotated several times through the drying process.

Traditionally, the bamboo core of cored stick incense is prepared by hand from Phyllostachys heterocycla cv. pubescens since this species produces thick wood and easily burns to ashes in the incense stick. In a process known as "splitting the foot of the incense stick", the bamboo is trimmed to length, soaked, peeled, and split in halves until the thin sticks of bamboo have square cross sections of less than 3mm. This process has been largely replaced by machines in modern incense production.

In the case of cored incensed sticks, several methods are employed to coat the sticks cores with incense mixture:

Paste rolling: A wet, malleable paste of incense mixture is first rolled into a long, thin coil, using a paddle. Then, a thin stick is put next to the coil and the stick and paste are rolled together until the stick is centered in the mixture and the desired thickness is achieved. The stick is then cut to the desired length and dried.

Powder-coating: Powder-coating is used mainly to produce cored incense of either larger coil (up to 1 meter in diameter) or cored stick forms. A bundle of the supporting material (typically thin bamboo or sandalwood slivers) is soaked in water or a thin water/glue mixture for a short time. The thin sticks are evenly separated, then dipped into a tray of incense powder consisting of fragrance materials and occasionally a plant-based binder. The dry incense powder is then tossed and piled over the sticks while they are spread apart. The sticks are then gently rolled and packed to maintain roundness while more incense powder is repeatedly tossed onto the sticks. Three to four layers of powder are coated onto the sticks, forming a 2 mm thick layer of incense material on the stick. The coated incense is then allowed to dry in open air. Additional coatings of incense mixture can be applied after each period of successive drying. Incense sticks produced in this fashion and burned in temples of Chinese folk religion can have a thickness between 2 and 4 millimeters.

Compression: A damp powder is mechanically formed around a cored stick by compression, similar to the way uncored sticks are formed. This form is becoming more common due to the higher labor cost of producing powder-coated or paste-rolled sticks.

BURNING INCENSE:

Indirect-burning incense burned directly on top of a heat source or on a hot metal plate in a censer or thurible.

In Japan a similar censer called a egōro (柄香炉) is used by several Buddhist sects. The egōro is usually made of brass, with a long handle and no chain. Instead of charcoal, makkō powder is poured into a depression made in a bed of ash. The makkō is lit and the incense mixture is burned on top. This method is known as sonae-kō (religious burning).

For direct-burning incense, the tip or end of the incense is ignited with a flame or other heat source until the incense begins to turn into ash at the burning end. The flame is then fanned or blown out, leaving the incense to smolder.

CULTURAL VARIATIONS:

ARABIAN:

In most Arab countries, incense is burned in the form of scented chips or blocks called bakhoor (Arabic: بخور‎ [bɑˈxuːɾ, bʊ-]. Incense is used on special occasions like weddings or on Fridays or generally to perfume the house. The bakhoor is usually burned in a mabkhara, a traditional incense burner (censer) similar to the Somali Dabqaad. It is customary in many Arab countries to pass bakhoor among the guests in the majlis ('congregation'). This is done as a gesture of hospitality.

CHINESE:

For over two thousand years, the Chinese have used incense in religious ceremonies, ancestor veneration, Traditional Chinese medicine, and daily life. Agarwood (chénxiāng) and sandalwood (tánxiāng) are the two most important ingredients in Chinese incense.

Along with the introduction of Buddhism in China came calibrated incense sticks and incense clocks. The first known record is by poet Yu Jianwu (487-551): "By burning incense we know the o'clock of the night, With graduated candles we confirm the tally of the watches." The use of these incense timekeeping devices spread from Buddhist monasteries into Chinese secular society.

Incense-stick burning is an everyday practice in traditional Chinese religion. There are many different types of stick used for different purposes or on different festive days. Many of them are long and thin. Sticks are mostly coloured yellow, red, or more rarely, black. Thick sticks are used for special ceremonies, such as funerals. Spiral incense, with exceedingly long burn times, is often hung from temple ceilings. In some states, such as Taiwan,

Singapore, or Malaysia, where they celebrate the Ghost Festival, large, pillar-like dragon incense sticks are sometimes used. These generate so much smoke and heat that they are only burned outside.

Chinese incense sticks for use in popular religion are generally odorless or only use the slightest trace of jasmine or rose, since it is the smoke, not the scent, which is important in conveying the prayers of the faithful to heaven. They are composed of the dried powdered bark of a non-scented species of cinnamon native to Cambodia, Cinnamomum cambodianum. Inexpensive packs of 300 are often found for sale in Chinese supermarkets. Though they contain no sandalwood, they often include the Chinese character for sandalwood on the label, as a generic term for incense.

Highly scented Chinese incense sticks are used by some Buddhists. These are often quite expensive due to the use of large amounts of sandalwood, agarwood, or floral scents used. The sandalwood used in Chinese incenses does not come from India, its native home, but rather from groves planted within Chinese territory. Sites belonging to Tzu Chi, Chung Tai Shan, Dharma Drum Mountain, Xingtian Temple, or City of Ten Thousand Buddhas do not use incense.

INDIAN:

Incense sticks, also known as agarbathi (or agarbatti) and joss sticks, in which an incense paste is rolled or moulded around a bamboo stick, are the main forms of incense in India. The bamboo method originated in India, and is distinct from the Nepali/Tibetan and Japanese methods of stick making without bamboo cores. Though the method is also used in the west, it is strongly associated with India.

The basic ingredients are the bamboo stick, the paste (generally made of charcoal dust and joss/jiggit/gum/tabu powder – an adhesive made from the bark of litsea glutinosa and other trees), and the perfume ingredients - which would be a masala (spice mix) powder of ground ingredients into which the stick would be rolled, or a perfume liquid sometimes consisting of synthetic ingredients into which the stick would be dipped. Perfume is sometimes sprayed on the coated sticks. Stick machines are sometimes used, which coat the stick with paste and perfume, though the bulk of production is done by hand rolling at home. There are about 5,000 incense companies in India that take raw unperfumed sticks hand-rolled by approximately 200,000 women working part-time at home, and then apply their own brand of perfume, and package the sticks for sale. An experienced home-worker can produce 4,000 raw sticks a day. There are about 50 large companies that together account for up to 30% of the market, and around 500 of the companies, including a significant number of the main ones, including Moksh Agarbatti and Cycle Pure, are based in Mysore.

JEWISH TEMPLE IN JERUSALEM:

KETORET:

Ketoret was the incense offered in the Temple in Jerusalem and is stated in the Book of Exodus to be a mixture of stacte, onycha, galbanum and frankincense.

TIBETAN:

Tibetan incense refers to a common style of incense found in Tibet, Nepal, and Bhutan. These incenses have a characteristic "earthy" scent to them. Ingredients vary from cinnamon, clove, and juniper, to kusum flower, ashvagandha, and sahi jeera.

Many Tibetan incenses are thought to have medicinal properties. Their recipes come from ancient Vedic texts that are based on even older Ayurvedic medical texts. The recipes have remained unchanged for centuries.

JAPANESE:

In Japan incense appreciation folklore includes art, culture, history, and ceremony. It can be compared to and has some of the same qualities as music, art, or literature. Incense burning may occasionally take place within the tea ceremony, just like calligraphy, ikebana, and scroll arrangement. The art of incense appreciation, or koh-do, is generally practiced as a separate art form from the tea ceremony, and usually within a tea room of traditional Zen design.

Agarwood (沈香 Jinkō) and sandalwood (白檀 byakudan) are the two most important ingredients in Japanese incense. Agarwood is known as "jinkō" in Japan, which translates as "incense that sinks in water", due to the weight of the resin in the wood. Sandalwood is one of the most calming incense ingredients and lends itself well to meditation. It is also used in the Japanese tea ceremony. The most valued Sandalwood comes from Mysore in the state of Karnataka in India.

Another important ingredient in Japanese incense is kyara (伽羅). Kyara is one kind of agarwood (Japanese incense companies divide agarwood into 6 categories depending on the region obtained and properties of the agarwood). Kyara is currently worth more than its weight in gold.

Some terms used in Japanese incense culture include:

Incense arts: [香道, kodo]

Agarwood: [ 沈香 ] – from heartwood from Aquilaria trees, unique, the incense wood most used in incense ceremony, other names are: lignum aloes or aloeswood, gaharu, jinko, or oud.

Censer/Incense burner: [香爐] – usually small and used for heating incense not burning, or larger and used for burning

Charcoal: [木炭] – only the odorless kind is used.

Incense woods: [ 香木 ] – a naturally fragrant resinous wood.

USAGE:

PRACTICAL:

Incense fragrances can be of such great strength that they obscure other less desirable odours. This utility led to the use of incense in funerary ceremonies because the incense could smother the scent of decay. An example, as well as of religious use, is the giant Botafumeiro thurible that swings from the ceiling of the Cathedral of Santiago de Compostela. It is used in part to mask the scent of the many tired, unwashed pilgrims huddled together in the Cathedral of Santiago de Compostela.

A similar utilitarian use of incense can be found in the post-Reformation Church of England. Although the ceremonial use of incense was abandoned until the Oxford Movement, it was common to have incense (typically frankincense) burned before grand occasions, when the church would be crowded. The frankincense was carried about by a member of the vestry before the service in a vessel called a 'perfuming pan'. In iconography of the day, this vessel is shown to be elongated and flat, with a single long handle on one side. The perfuming pan was used instead of the thurible, as the latter would have likely offended the Protestant sensibilities of the 17th and 18th centuries.

The regular burning of direct-burning incense has been used for chronological measurement in incense clocks. These devices can range from a simple trail of incense material calibrated to burn in a specific time period, to elaborate and ornate instruments with bells or gongs, designed to involve multiple senses.

Incense made from materials such as citronella can repel mosquitoes and other irritating, distracting, or pestilential insects. This use has been deployed in concert with religious uses by Zen Buddhists who claim that the incense that is part of their meditative practice is designed to keep bothersome insects from distracting the practitioner. Currently, more effective pyrethroid-based mosquito repellent incense is widely available in Asia.

Papier d'Arménie was originally sold as a disinfectant as well as for the fragrance.

Incense is also used often by people who smoke indoors and do not want the smell to linger.

AESTHETIC:

Many people burn incense to appreciate its smell, without assigning any other specific significance to it, in the same way that the foregoing items can be produced or consumed solely for the contemplation or enjoyment of the aroma. An example is the kōdō (香道), where (frequently costly) raw incense materials such as agarwood are appreciated in a formal setting.

RELIGIOUS:

Religious use of incense is prevalent in many cultures and may have roots in the practical and aesthetic uses, considering that many of these religions have little else in common. One common motif is incense as a form of sacrificial offering to a deity. Such use was common in Judaic worship and remains in use for example in the Catholic, Orthodox, and Anglican churches, Taoist and Buddhist Chinese jingxiang (敬香 "offer incense), etc.

Aphrodisiac Incense has been used as an aphrodisiac in some cultures. Both ancient Greek and ancient Egyptian mythology suggest the usage of incense by goddesses and nymphs. Incense is thought to heighten sexual desires and sexual attraction.

Time-keeper Incense clocks are used to time social, medical and religious practices in parts of eastern Asia. They are primarily used in Buddhism as a timer of mediation and prayer. Different types of incense burn at different rates; therefore, different incense are used for different practices. The duration of burning ranges from minutes to months.

Healing stone cleanser Incense is claimed to cleanse and restore energy in healing stones. The technique used is called “smudging” and is done by holding a healing stone over the smoke of burning incense for 20 to 30 seconds. Some people believe that this process not only restores energy but eliminates negative energy.

HEALTH RISK FROM INCENSE SMOKE:

Incense smoke contains various contaminants including gaseous pollutants, such as carbon monoxide (CO), nitrogen oxides (NOx), sulfur oxides (SOx), volatile organic compounds (VOCs), and adsorbed toxic pollutants (polycyclic aromatic hydrocarbons and toxic metals). The solid particles range between ~10 and 500 nm. In a comparison, Indian sandalwood was found to have the highest emission rate, followed by Japanese aloeswood, then Taiwanese aloeswood, while Chinese smokeless sandalwood had the least.

Research carried out in Taiwan in 2001 linked the burning of incense sticks to the slow accumulation of potential carcinogens in a poorly ventilated environment by measuring the levels of polycyclic aromatic hydrocarbons (including benzopyrene) within Buddhist temples. The study found gaseous aliphatic aldehydes, which are carcinogenic and mutagenic, in incense smoke.

A survey of risk factors for lung cancer, also conducted in Taiwan, noted an inverse association between incense burning and adenocarcinoma of the lung, though the finding was not deemed significant.

In contrast, epidemiologists at the Hong Kong Anti-Cancer Society, Aichi Cancer Center in Nagoya, and several other centers found: "No association was found between exposure to incense burning and respiratory symptoms like chronic cough, chronic sputum, chronic bronchitis, runny nose, wheezing, asthma, allergic rhinitis, or pneumonia among the three populations studied: i.e. primary school children, their non-smoking mothers, or a group of older non-smoking female controls. Incense burning did not affect lung cancer risk among non-smokers, but it significantly reduced risk among smokers, even after adjusting for lifetime smoking amount." However, the researchers qualified their findings by noting that incense burning in the studied population was associated with certain low-cancer-risk dietary habits, and concluded that "diet can be a significant confounder of epidemiological studies on air pollution and respiratory health."

Although several studies have not shown a link between incense and lung cancer, many other types of cancer have been directly linked to burning incense. A study published in 2008 in the medical journal Cancer found that incense use is associated with a statistically significant higher risk of cancers of the upper respiratory tract, with the exception of nasopharyngeal cancer. Those who used incense heavily also were 80% more likely to develop squamous-cell carcinomas. The link between incense use and increased cancer risk held when the researchers weighed other factors, including cigarette smoking, diet and drinking habits. The research team noted that "This association is consistent with a large number of studies identifying carcinogens in incense smoke, and given the widespread and sometimes involuntary exposure to smoke from burning incense, these findings carry significant public health implications."

In 2015, the South China University of Technology found toxicity of incense to Chinese hamsters' ovarian cells to be even higher than cigarettes.

Incensole acetate, a component of Frankincense, has been shown to have anxiolytic-like and antidepressive-like effects in mice, mediated by activation of poorly-understood TRPV3 ion channels in the brain.

Reason 1 by Jess Spyker

2 1

The True Reason for the Season by Wonderlandfan

Thank you Lord Jesus for your sacrifice in lowering yourself to enter our world and to redeem us by your blood!

A walk to the Mississippi by Jelltex

Folks come to Nawlins for many reasons.

I say Nawlins as that is how we saw New Orleans spelt yesterday, and its how most people pronounce it.

For the most part, it is a party town. All along Bourbon Street, the ground floors of fancy villas and other buildings have bee turned into "fun pubs" or whatever their Nawlins counterpart it. Most have what are like washing machines full of ready mixed cocktails ready for sale. Whilst on the street, folks in summer clothes are already sipping from shaped plastic glasses, drinks with names like Voodoo Juice and Hand Grenades.

Inbetween the bars and pubs there are tat shops, of course, all selling the same stuff, and occasionally there are places to eat, or maybe a gallery.

Off Bourbon Street, things are generally calmer, which is just as well, as Bourbon is a bit like London on New Year's Eve after dark, so getting around is interesting to say the least. And then there are those who decide to tour the French Quarter in their cars, so long lines of SUVs and the like are nose to tail for block after block.

You see all of humanity on the streets, from the frat boys here on a weekend of partaying, to those with nothing, hoping for a handout to enable them to get through the day. Language is mostly American or Spanish, but then there is the occasional Creole, two taxi drivers talking to each other in this exotic language.

We cam here for the architecture of the French Quarter and the Creole cuisine. Honest.

We are not party people any more, those who read my words will testify my desire to be in bed at a certain time. Even in the RAF I was infamous for leaving a bar early to get to bed. Its still the same. Getting drunk for the sake of it is no longer in my make up, we will have a beer or a cocktail or two, when the time and occasion is right, but as for walking down the street, holding a large plastic syringe full of frozen cocktail, squirting the contents into my mouth whilst being cheered on by Jools at eleven in the morning, was never going to happen.

We are out of the city come Monday morning, we have four days to drive the four hours to Houston, so will have to find things to do before arriving on Thursday, as on Friday I want to visit the space centre.

But, welcome to Nawlins.

We wake up after over nine hours sleep, so don't regret our bailing before dark the night before after dinner. We slept like babies, and woke feeling refreshed and ready to explore. Our hotel is on Canal Street, which seems to split the city in half. The part behind the hotel is the historic French Quarter with all its attractions, on the other side of the street is the more modern part.

We shower, get dressed, I am all tooled up with cameras. There is no real plan.

We walk down towards the waterfront, but soon stop for breakfast at a fine looking place, where for eighteen bucks we can have an all you can eat buffet breakfast, and lots of coffee. Which is good.

It is early in Crescent City, there are just a few other diners, and our server is a fine college graduate trying to make his way in the world of music, holding down this job while he gets his own company off the ground. That's what he told us. Might not have believed it in Vegas, but here, probably.

The good is excellent, especially the spicy gator sausages Yes, alligator.

Coffee is better though.

After filling ourselves up, we walk back out and wander down Canal Street further, over the busy intersection, past the casino, over the tram and railroad tracks, up the levee and there, is the mighty Mississippi. All grey and confused. Here the river is confined between levees on either side, so is not that wide, away on the right, two huge bridges carry the interstate high enough to allow the biggest of ships to enter the river.

In front of us, a modern version of a paddle steamer is getting ready for the first cruise of the day, all with meals laid on, of course.

We skip that, we walk towards the bridges, but our way is blocked by a freight yard. So, we walk through the shopping mall, full of shops selling things we don't need. Stuff no one needs if I'm honest.

India - Karnataka - Mysore - Devaraja Market - Incense Sticks - 280 by Manfred Sommer

Incense is aromatic biotic material which releases fragrant smoke when burned. The term refers to the material itself, rather than to the aroma that it produces. Incense is used for a variety of purposes, including the ceremonies of religion, to overcome bad smells, repel insects, spirituality, aromatherapy, meditation, and for simple pleasure.

Incense is composed of aromatic plant materials, often combined with essential oils. The forms taken by incense differ with the underlying culture, and have changed with advances in technology and increasing diversity in the reasons for burning it. Incense can generally be separated into two main types: "indirect-burning" and "direct-burning". Indirect-burning incense (or "non-combustible incense") is not capable of burning on its own, and requires a separate heat source. Direct-burning incense (or "combustible incense") is lit directly by a flame and then fanned or blown out, leaving a glowing ember that smoulders and releases fragrance. Direct-burning incense is either a paste formed around a bamboo stick, or a paste that is extruded into a stick or cone shape.

HISTORY

The word incense comes from Latin for incendere meaning "to burn".

Combustible bouquets were used by the ancient Egyptians, who employed incense within both pragmatic and mystical capacities. Incense was burnt to counteract or obscure malodorous products of human habitation, but was widely perceived to also deter malevolent demons and appease the gods with its pleasant aroma. Resin balls were found in many prehistoric Egyptian tombs in El Mahasna, furnishing tangible archaeological substantiation to the prominence of incense and related compounds within Egyptian antiquity. One of the oldest extant incense burners originates from the 5th dynasty. The Temple of Deir-el-Bahari in Egypt contains a series of carvings that depict an expedition for incense.

The Babylonians used incense while offering prayers to divining oracles. Incense spread from there to Greece and Rome.

Incense burners have been found in the Indus Civilization (3300 BCE- 1300 BCE). Evidence suggests oils were used mainly for their aroma. India also adopted techniques from East Asia, adapting the inherited formulation to encompass aromatic roots and other indigenous flora. This comprised the initial usage of subterranean plant parts within the fabrication of incense. New herbs like Sarsaparilla seeds, frankincense, and cypress were used by Indians for incense.

At around 2000 BCE, Ancient China began the use of incense in the religious sense, namely for worship. Incense was used by Chinese cultures from Neolithic times and became more widespread in the Xia, Shang, and Zhou dynasties. The earliest documented instance of incense utilization comes from the ancient Chinese, who employed incense composed of herbs and plant products (such as cassia, cinnamon, styrax, sandalwood, amongst others) as a component of numerous formalized ceremonial rites. Incense usage reached its peak during the Song Dynasty with numerous buildings erected specifically for incense ceremonies.

Brought to Japan in the 6th century by Korean Buddhist monks, who used the mystical aromas in their purification rites, the delicate scents of Koh (high-quality Japanese incense) became a source of amusement and entertainment with nobles in the Imperial Court during the Heian Era 200 years later. During the 14th century Shogunate, a samurai warrior might perfume his helmet and armor with incense to achieve an aura of invincibility (as well as to make a noble gesture to whomever might take his head in battle). It wasn't until the Muromachi Era during the 15th and 16th century that incense appreciation (Kōdō) spread to the upper and middle classes of Japanese society.

COMPOSITION

The same could be said for the techniques used to make incense. Local knowledge and tools were extremely influential on the style, but methods were also influenced by migrations of foreigners, among them clergy and physicians who were both familiar with incense arts.

COMBUSTIBLE BASE

- Fuel and oxidizer mixtures: Charcoal or wood powder forms the fuel for the combustion. Gums such as Gum Arabic or Gum Tragacanth are used to bind the mixture together while an oxidizer such as sodium nitrate or potassium nitrate sustains the burning of the incense. Fragrant materials are combined into the base prior to formation as in the case of powdered incense materials or after formation as in the case of essential oils. The formula for the charcoal-based incense is superficially similar to black powder, though it lacks the sulfur.

- Natural plant-based binders: Mucilaginous material, which can be derived from many botanical sources, is mixed with fragrant materials and water. The mucilage from the wet binding powder holds the fragrant material together while the cellulose in the powder combusts to form a stable ember when lit. The dry binding powder usually comprises about 10% of the dry weight in the finished incense. This includes:

- Makko (incense powder): made from the bark of various trees from the Persea such as Persea thunbergii)

- Xiangnan pi (made from the bark of Phoebe genus trees such as Phoebe nanmu, Persea zuihoensis.

- Jigit: a resin based binder used in India

- Laha or Dar: bark based powders used in Nepal, Tibet, and other East Asian countries.

TYPES

Incense materials are available in various forms and degrees of processing. They can generally be separated into "direct-burning" and "indirect-burning" types depending on use. Preference for one form or another varies with culture, tradition, and personal taste. Although the production of direct- and indirect-burning incense are both blended to produce a pleasant smell when burned, the two differ in their composition due to the former's requirement for even, stale, and sustained burning.

INDIRECT BURNING

Indirect-burning incense, also called "non-combustible incense", is a combination of aromatic ingredients that are not prepared in any particular way or encouraged into any particular form, leaving it mostly unsuitable for direct combustion. The use of this class of incense requires a separate heat source since it does not generally kindle a fire capable of burning itself and may not ignite at all under normal conditions. This incense can vary in the duration of its burning with the texture of the material. Finer ingredients tend to burn more rapidly, while coarsely ground or whole chunks may be consumed very gradually as they have less total surface area. The heat is traditionally provided by charcoal or glowing embers.

In the West, the best known incense materials of this type are frankincense and myrrh, likely due to their numerous mentions in the Christian Bible. In fact, the word for "frankincense" in many European languages also alludes to any form of incense.

- Whole: The incense material is burned directly in its raw unprocessed form on top of coal embers.

- Powdered or granulated: The incense material is broken down into finer bits. This incense burns quickly and provides a short period of intense smells.

- Paste: The powdered or granulated incense material is mixed with a sticky and incombustible binder, such as dried fruit, honey, or a soft resin and then formed to balls or small pastilles. These may then be allowed to mature in a controlled environment where the fragrances can commingle and unite. Much Arabian incense, also called "Bukhoor" or "Bakhoor", is of this type (Bakhoor actually refers to frankincense in Arabic) and Japan has a history of kneaded incense, called nerikō or awasekō, using this method.[17] Within the Eastern Orthodox Christian tradition, raw frankincense is ground into a fine powder and then mixed with various sweet-smelling essential oils.

DIRECT BURNING

Direct-burning incense also called "combustible incense", is lit directly by a flame. The glowing ember on the incense will continue to smoulder and burn away the rest of the incense without continued application of heat or flame from an outside source. Direct-burning incense is either extruded, pressed into forms, or coated onto a supporting material. This class of incense is made from a moldable substrate of fragrant finely ground (or liquid) incense materials and odourless binder. The composition must be adjusted to provide fragrance in the proper concentration and to ensure even burning. The following types of direct-burning incense are commonly encountered, though the material itself can take virtually any form, according to expediency or whimsy:

- Coil: Extruded and shaped into a coil without a core. This type of incense is able to burn for an extended period, from hours to days, and is commonly produced and used by Chinese culture

- Cone: Incense in this form burns relatively fast. Incense cones were invented in Japan in the 1800s.

- Cored stick: This form of stick incense has a supporting core of bamboo. Higher quality varieties of this form have fragrant sandalwood cores. The core is coated by a thick layer of incense material that burns away with the core. This type of incense is commonly produced in India and China. When used for worship in Chinese folk religion, cored incensed sticks are sometimes known as "joss sticks".

- Solid stick: This stick incense has no supporting core and is completely made of incense material. Easily broken into pieces, it allows one to determine the specific amount of incense they wish to burn. This is the most commonly produced form of incense in Japan and Tibet.

- Powder: The loose incense powder used for making indirect burning incense is sometimes burned without further processing. They are typically packed into long trails on top of wood ash using a stencil and burned in special censers or incense clocks.

- Paper: Paper infused with incense, folded accordion style, lit and blown out. Examples are Carta d'Armenia and Papier d'Arménie.

- Rope: The incense powder is rolled into paper sheets, which are then rolled into ropes, twisted tightly, then doubled over and twisted again, yielding a two-strand rope. The larger end is the bight, and may be stood vertically, in a shallow dish of sand or pebbles. The smaller (pointed) end is lit. This type of incense is highly transportable and stays fresh for extremely long periods. It has been used for centuries in Tibet and Nepal.

The disks of powdered mugwort called 'moxa' sold in Chinese shops and herbalists are used in Traditional Chinese medicine for moxibustion treatment. Moxa tablets are not incenses; the treatment relies on heat rather than fragrance.

REED DIFFUSING

A reed diffuser is a form of incense that uses no heat. It comes in three parts: a bottle/container, scented essential incense oil, and bamboo reeds. The incense oil is placed into the container and bamboo reeds are then put into the same container. This is done to absorb some of the incense oil, as well as to help carry its scent and essence out of the container and into the surrounding air. Reeds typically have tiny tube openings that run the entire length of the stick. Oil is absorbed by the reed sticks and carried along the entire reed. These are do-it-yourself incense sticks that do not burn and look almost identical to typical incense sticks

PRODUCTION

INDIRECT BURNING

The raw materials are powdered and then mixed together with a binder to form a paste, which, for direct burning incense, are then cut and dried into pellets. Incense of the Athonite Orthodox Christian tradition are made by powdering frankincense or fir resin, mixing it with essential oils. Floral fragrances are the most common, but citrus such as lemon is not uncommon. The incense mixture is then rolled out into a slab approximately 1 cm thick and left until the slab has firmed. It is then cut into small cubes, coated with clay powder to prevent adhesion, and allowed to fully harden and dry. In Greece this rolled incense resin is called 'Moskolibano', and generally comes in either a pink or green colour denoting the fragrance, with pink being rose and green being jasmine.

DIRECT BURNING

In order to obtain desired combustion qualities, attention has to be paid to certain proportions in direct burning incense mixtures:

- Oil content: Resinous materials such as myrrh and frankincense must not exceed the amount of dry materials in the mixture to such a degree that the incense will not smolder and burn.[citation needed] The higher the oil content relative to the dry mass, the less likely the mixture is to burn effectively.[citation needed] Typically the resinous or oily substances are balanced with "dry" materials such as wood, bark and leaf powders.

- Oxidizer quantity: The amount of chemical oxidizer in gum-bound incense must be carefully proportioned. If too little, the incense will not ignite, and if too much, the incense will burn too quickly and not produce fragrant smoke.

- Mixture density: Incense mixtures made with natural binders must not be combined with too much water in mixing, or over-compressed while being formed, which would result in either uneven air distribution or undesirable density in the mixture, causing the incense to burn unevenly, too slowly, or too quickly.

- Particulate size: The incense mixture has to be well pulverized with similarly sized particulates. Uneven and large particulates result in uneven burning and inconsistent aroma production when burned.

- Binder: Water-soluble binders such as "makko" have to be used in the right proportion to ensure that the incense mixture does not crumble when dry but also that the binder does not take up too much of the mixture.

Some kinds of direct-burning incense are created from "incense blanks" made of unscented combustible dust immersed into any suitable kind of essential or fragrance oil. These are often sold in America by flea-market and sidewalk vendors who have developed their own styles. Such items are often known as "dipped" or "hand-dipped" incense. This form of incense requires the least skill and equipment to manufacture, since the blanks are pre-formed in China or South East Asia, then simply scented with essential oils.

Traditionally, the bamboo cores of cored stick incense is prepared by hand from Phyllostachys heterocycla cv. pubescens since this species produces thick wood and easily burns to ashes in the incense stick. Through this process, known as "splitting the foot of the incense stick", the bamboo is trimmed to length, soaked, peeled, and then continuously split in halves until thin sticks of bamboo with square cross sections of less than 3mm This process has been largely been replaced by machines in modern incense production.

In the case of cored incensed sticks, several methods are employed to coat the sticks cores with incense mixture:

- Paste rolling: A wet, malleable paste of incense mixture is first rolled into a long, thin coil, using a paddle. Then, a thin stick is put next to the coil and the stick and paste are rolled together until the stick is centered in the mixture and the desired thickness is achieved. The stick is then cut to the desired length and dried.

- Powder-coating: Powder-coating is used mainly to produce cored incense of either larger coil (up to 1 meter in diameter) or cored stick forms. A bundle of the supporting material (typically thin bamboo or sandalwood slivers) is soaked in water or a thin water/glue mixture for a short time. The thin sticks are then evenly separated, then dipped into a tray of incense powder, consisting of fragrance materials and occasionally a plant-based binder. The dry incense powder is then tossed and piled over the stick while they are spread apart. The sticks are then gently rolled and packed to maintain roundness while more incense powder is repeatedly tossed onto the sticks. Three to four layers of powder are coated onto the sticks, forming a 2 mm thick layer of incense material on the stick. The coated incense is then allowed to dry in open air. Additional coatings of incense mixture can be applied after each period of successive drying. Incense sticks that are burned in temples of Chinese folk religion produced in this fashion can have a thickness between 2 and 4 millimeters.

- Compression: A damp powder is mechanically formed around a cored stick by compression, similar to the way uncored sticks are formed. This form is becoming more commonly found due to the higher labor cost of producing powder-coated or paste-rolled sticks.

JOSS STICKS

Joss sticks are the name given to incense sticks used for a variety of purposes associated with ritual and religious devotion in China and India. They are used in Chinese influenced East Asian and Southeast Asian countries, traditionally burned before the threshold of a home or business, before an image of a Chinese popular religion divinity or spirit of place, or in small and humble or large and elaborate shrine found at the main entrance to each and every village. Here the earth god is propitiated in the hope of bringing wealth and health to the village. They can also be burned in front of a door, or open window as an offering to heaven, or devas. The word "joss" is derived from the Latin deus (god) via the Portuguese deos through the Javanese dejos, through Chinese pidgin English.

Joss-stick burning is an everyday practice in traditional Chinese religion. There are many different types of joss sticks used for different purposes or on different festive days. Many of them are long and thin and are mostly colored yellow, red, and more rarely, black. Thick joss sticks are used for special ceremonies, such as funerals. Spiral joss sticks are also used on a regular basis, which are found hanging above temple ceilings, with burn times that are exceedingly long. In some states, such as Taiwan, Singapore, or Malaysia, where they celebrate the Ghost Festival, large, pillar-like dragon joss sticks are sometimes used. These generate such a massive amount of smoke and heat that they are only ever burned outside.

Chinese incense sticks for use in popular religion are generally without aroma or only the slightest trace of jasmine or rose, since it is the smoke, not the scent, which is important in conveying the prayers of the faithful to heaven. They are composed of the dried powdered bark of a non-scented species of cinnamon native to Cambodia, Cinnamomum cambodianum.[citation needed] Inexpensive packs of 300 are often found for sale in Chinese supermarkets. Despite the fact that they contain no sandalwood at all, they often include the Chinese character for sandalwood on the label, as a generic term for incense.

Highly scented Chinese incense sticks are only used by some Buddhists. These are often quite expensive due to the use of large amounts of sandalwood, aloeswood, or floral scents used. The Sandalwood used in Chinese incenses does not come from India, its native home, but rather from groves planted within Chinese territory. Sites belonging to Tzu Chi, Chung Tai Shan, Dharma Drum Mountain, Xingtian Temple, Buddhism in Sri Lanka, Buddhism in Burma and Korean Buddhism do not use incense.

BURNING INCENSE

For indirect-burning incense, pieces of the incense are burned by placing them directly on top of a heat source or on a hot metal plate in a censer or thurible.

In Japan a similar censer called a egōro (柄香炉?) is used by several Buddhist sects. The egōro is usually made of brass with a long handle and no chain. Instead of charcoal, makkō powder is poured into a depression made in a bed of ash. The makkō is lit and the incense mixture is burned on top. This method is known as Sonae-kō (Religious Burning).

For direct-burning incense, the tip or end of the incense is ignited with a flame or other heat source until the incense begins to turn into ash at the burning end. Flames on the incense are then fanned or blown out, with the incense continuing to burn without a flame on its own.

CULTURAL VARIATIONS

CHINESE INCENSE

For over two thousand years, the Chinese have used incense in religious ceremonies, ancestor veneration, Traditional Chinese medicine, and daily life.

Agarwood (chénxiāng) and sandalwood (tánxiāng) are the two most important ingredients in Chinese incense.

Along with the introduction of Buddhism in China came calibrated incense sticks and incense clocks. The poet Yu Jianwu (487-551) first recorded them: "By burning incense we know the o'clock of the night, With graduated candles we confirm the tally of the watches." The use of these incense timekeeping devices spread from Buddhist monasteries into Chinese secular society.

It is incorrect to assume that the Chinese only burn incense in the home before the family shrine. In Taoist traditions, incense is inextricably associated with the 'yin' energies of the dead, temples, shrines, and ghosts. Therefore, Taoist Chinese believe burning undedicated incense in the home attracts the dreaded hungry ghosts, who consume the smoke and ruin the fortunes of the family.

However, since Neolithic times, the Chinese have evolved using incense not only for religious ceremonies, but also for personal and environmental aromatherapy.

INDIAN INCENSE

Incense stick, also known as agarbathi (or agarbatti) and joss sticks, in which an incense paste is rolled or moulded around a bamboo stick, is one of the main forms of incense in India. The bamboo method originated in India, and is distinct from the Nepal/Tibet and Japanese methods of stick making which don't use a bamboo core. Though the method is also used in the west, particularly in America, it is strongly associated with India.

The basic ingredients are the bamboo stick, the paste (generally made of charcoal dust and joss/jiggit/gum/tabu powder - an adhesive made from the bark of litsea glutinosa and other trees), and the perfume ingredients - which would be a masala (spice mix) powder of ground ingredients into which the stick would be rolled, or a perfume liquid sometimes consisting of synthetic ingredients into which the stick would be dipped. Perfume is sometimes sprayed on the coated sticks. Stick machines are sometimes used, which coat the stick with paste and perfume, though the bulk of production is done by hand rolling at home. There are about 5,000 incense companies in India which take raw unperfumed sticks hand-rolled by approx 200,000 women working part-time at home, and then apply their own brand of perfume, and package the sticks for sale.[38] An experienced home-worker can produce 4,000 raw sticks a day. There are about 50 main companies who together account for up to 30% of the market, and around 500 of the companies, including a significant number of the main ones, including Moksh Agarbatti and Cycle Pure, are based in Bangalore.

In the Middle East, incense burning has been along tradition. The word bukhur means incense in Arabic. The well known choice for incense is the famous agarwood which is very popular in Africa, the Gulf and amongst some south Asians, but there are many many more choices. Incense come in a variety of forms such as blocks, pieces, pellets, granules or powdered, which is placed in the oil burner called mabkharah for several minutes to heat either with coal in the traditional way or via power in the modern way, allowing it to release its rich smell. However this takes awhile and the quick alternative is to use incense sticks called Oud in Middle East and Africa, and agarbatti in south Asia - again referring to the agar wood + batti meaning some sort of agar-stick. Occasionally some get confused between bukhur and oud, bukhur is the insence ie agarwood, sandlewood etc and oud being the incense sticks (and not the otherway round sometimes wires get twisted)

JERUSALEM TEMPLE INCENSE

Ketoret was the incense offered in the Temple in Jerusalem and is stated in the Book of Exodus as a mixture of stacte, onycha, galbanum and frankincense.

TIBETAN INCENSE

JAPANESE INCENSE

In Japan incense appreciation folklore includes art, culture, history, and ceremony. It can be compared to and has some of the same qualities as music, art, or literature. Incense burning may occasionally take place within the tea ceremony, just like Calligraphy, Ikebana, and Scroll Arrangement. However the art of incense appreciation or Koh-do, is generally practiced as a separate art form from the tea ceremony, however usually practiced within a tea room of traditional Zen design.

Agarwood (沈香　Jinkō) and sandalwood (白檀　Byakudan) are the two most important ingredients in Japanese incense. Agarwood is known as "Jinkō" in Japan, which translates as "incense that sinks in water", due to the weight of the resin in the wood. Sandalwood is one of the most calming incense ingredients and lends itself well to meditation.[citation needed] It is also used in the Japanese tea ceremony. The most valued Sandalwood comes from Mysore in the state of Karnataka in India.

Some terms used in Japanese incense culture include:

- Incense Arts: [香道, Kodo]

- Agarwood: [ 沈香 ] – from heartwood from Aquilaria trees, unique, the incense wood most used in incense ceremony, other names are: lignum aloes or aloeswood, gaharu, jinko, or oud.

- Censer/Incense burner: [香爐] – usually small and used for heating incense not burning, or larger and used for burning

- Charcoal: [木炭] – only the odorless kind is used.

- Incense woods: [ 香木 ] – a naturally fragrant resinous wood.

USAGE

Incense is used for a variety of purposes, including the ceremonies of all the main religions, to overcome bad smells, repel insects, purify or improve the atmosphere, aromatherapy, meditation, and for simple pleasure.

PRACTICAL

Incense fragrances can be of such great strength that they obscure other, less desirable odours. This utility led to the use of incense in funerary ceremonies because the incense could smother the scent of decay. Another example of this use, as well as of religious use, is the giant Botafumeiro thurible which swings from the ceiling of the Cathedral of Santiago de Compostela. It is used in part to mask the scent of the many tired, unwashed pilgrims huddled together in the Cathedral of Santiago de Compostela.

A similar utilitarian use of incense can be found in the post-Reformation Church of England. Although the ceremonial use of incense was abandoned until the Oxford Movement, it was common to have incense (typically frankincense) burned before grand occasions, when the church would be crowded. The frankincense was carried about by a member of the vestry before the service in a vessel called a 'perfuming pan'. In iconography of the day, this vessel is shown to be elongated and flat, with a single, long handle on one side. It is important to note that the perfuming pan was used instead of the thurible, as the latter would have likely offended the Protestant sensibilities of the 17th and 18th centuries.

The regular burning of direct combustion incense has been used for chronological measurement in incense clocks. These devices can range from a simple trail of incense material calibrated to burn in a specific time period, to elaborate and ornate instruments with bells or gongs, designed to involve and captivate several of the senses.

Incense made from materials such as citronella can repel mosquitoes and other aggravating, distracting or pestilential insects. This use has been deployed in concert with religious uses by Zen Buddhists who claim that the incense that is part of their meditative practice is designed to keep bothersome insects from distracting the practitioner. Currently, more effective pyrethroid-based mosquito repellent incense is widely available in Asia.

Papier d'Arménie was originally sold as a disinfectant as well as for the fragrance.

Incense is also used often by people who smoke indoors, and do not want the scent to linger.

AestheticMany people burn incense to appreciate its smell, without assigning any other specific significance to it, in the same way that the foregoing items can be produced or consumed solely for the contemplation or enjoyment of the refined sensory experience. This use is perhaps best exemplified in the kōdō (香道?), where (frequently costly) raw incense materials such as agarwood are appreciated in a formal setting.ReligiousUse of incense in religion is prevalent in many cultures and may have their roots in the practical and aesthetic uses considering that many religions with not much else in common all use incense. One common motif is incense as a form of sacrificial offering to a deity. Such use was common in Judaic worship and remains in use for example in the Catholic, Orthodox, and Anglican churches, Taoist and Buddhist Chinese jingxiang (敬香 "offer incense [to ancestors/gods]), etc.

HEALTH

Incense smoke contains various contaminants including gaseous pollutants, such as carbon monoxide (CO), nitrogen oxides (NOx), sulfur oxides (SOx), volatile organic compounds (VOCs), and absorbed toxic pollutants (polycyclic aromatic hydrocarbons and toxic metals). The solid particles range between ~10 and 500 nm. The emission rate decreases in the row Indian sandalwood > Japanese aloeswood > Taiwanese aloeswood > smokeless sandalwood.

A survey of risk factors for lung cancer, also conducted in Taiwan, noted an inverse association between incense burning and adenocarcinoma of the lung, though the finding was not deemed significant.

In contrast, a study by several Asian Cancer Research Centers showed: "No association was found between exposure to incense burning and respiratory symptoms like chronic cough, chronic sputum, chronic bronchitis, runny nose, wheezing, asthma, allergic rhinitis, or pneumonia among the three populations studied: i.e. primary school children, their non-smoking mothers, or a group of older non-smoking female controls. Incense burning did not affect lung cancer risk among non-smokers, but it significantly reduced risk among smokers, even after adjusting for lifetime smoking amount." However, the researchers qualified the findings by noting that incense burning in the studied population was associated with certain low-cancer-risk dietary habits, and concluded that "diet can be a significant confounder of epidemiological studies on air pollution and respiratory health."

Although several studies have not shown a link between incense and cancer of the lung, many other types of cancer have been directly linked to burning incense. A study published in 2008 in the medical journal Cancer found that incense use is associated with a statistically significant higher risk of cancers of the upper respiratory tract, with the exception of nasopharyngeal cancer. Those who used incense heavily also had higher rates of a type of cancer called squamous-cell carcinoma, which refers to tumors that arise in the cells lining the internal and external surfaces of the body. The link between incense use and increased cancer risk held when the researchers weighed other factors, including cigarette smoking, diet and drinking habits. The research team noted that "This association is consistent with a large number of studies identifying carcinogens in incense smoke, and given the widespread and sometimes involuntary exposure to smoke from burning incense, these findings carry significant public health implications."

In 2015, the South China University of Technology found toxicity of incense to Chinese hamsters ovary cells to be even higher than cigarettes.

Frankincense has been shown to cause antidepressive behavior in mice. It activated the poorly understood ion channels in the brain to alleviate anxiety and depression.

WIKIPEDIA

-Reasons- 4/7 by Thebezy

Julian: Dream of Doll Homme Ducan

Sebastian: RingDoll Sol

Sisters. by Alane Golden

Barack Obama's Inauguration.

The Mall: Washington, D.C. 20th January 2009.

photograph: A. Golden - c. 2009.

~ Today marks a very important day in the history of the United States of America.

Today, a man of mixed parentage, black and white, was inaugurated as the 44th

president of the US. Although his mother was an American, his father was an

immigrant, who came to the US to study, a Black African and also a Muslim.

One may say that these facts may not, rather should not, have any bearing on why he be allowed to fight a national presidential election. Yet all these facts do carry much reason to rejoice. Obama stated in the opening speech of the 2004 Democratic convention, that he was 'grateful of the history of my heritage,' that he held much importance to his familial background. His wife, Michelle, is a descendent of slaves, meaning that her family exists in the United States simply because they were brought to the country as slaves, and who were forced to exist without an identity.

As a Black man, he has fought and won the most important job of public service in a country, possibly the world, that only granted full enfranchisement (full voting rights) a little less than 60 years' ago. The political writer and activist, Andrew Sullivan, rightly said it is 'the arc of 300 years of difference', of why this moment in world history is so important. Who could have guessed that a Black man could become the presidential of a country such as the United States of America?!

I would like to remember those who lived, suffered, fought, campaigned, took offence, stood strong against, refused to accept the status quo, died or were killed, that brought this truly awesome, remarkable to fruition! Only yesterday, the US marked Dr Martin Luther King Day, an annual holiday that honours the life, struggle and sad murder of the Civil Rights leader, and which ushered in a phenominal event. There are also the nameless masses. Not to be forgotten. Indeed, the inauguration was held in the arena of Washington monuments that symbolise the freedoms for which the country fought against imperial power, buildings erected, brick by brick, with the blood, sweat and tears of slaves.

President Obama will be watched very carefully, and willed to succeed by countless masses to bring in much needed change for the general good. President Barack Hussein Obama, Allah aap ka muhafiz rahe.

As the forty-fourth president, Barack Obama offered his inaugural address, already being dissected by political pundits, who state Obama spoke 2401 words on the first day of his posting as president:

'My fellow citizens: I stand here today humbled by the task before us, grateful for the trust you have bestowed, mindful of the sacrifices borne by our ancestors. I thank President Bush for his service to our nation, as well as the generosity and co-operation he has shown throughout this transition.

Forty-four Americans have now taken the presidential oath. The words have been spoken during rising tides of prosperity and the still waters of peace. Yet, every so often the oath is taken amidst gathering clouds and raging storms. At these moments, America has carried on not simply because of the skill or vision of those in high office, but because We the People have remained faithful to the ideals of our forbearers, and true to our founding documents.

So it has been. So it must be with this generation of Americans.

That we are in the midst of crisis is now well understood. Our nation is at war, against a far-reaching network of violence and hatred. Our economy is badly weakened, a consequence of greed and irresponsibility on the part of some, but also our collective failure to make hard choices and prepare the nation for a new age. Homes have been lost; jobs shed; businesses shuttered. Our health care is too costly; our schools fail too many; and each day brings further evidence that the ways we use energy strengthen our adversaries and threaten our planet.

These are the indicators of crisis, subject to data and statistics. Less measurable but no less profound is a sapping of confidence across our land - a nagging fear that America's decline is inevitable, and that the next generation must lower its sights.

Today I say to you that the challenges we face are real. They are serious and they are many. They will not be met easily or in a short span of time. But know this, America - they will be met.

On this day, we gather because we have chosen hope over fear, unity of purpose over conflict and discord.

On this day, we come to proclaim an end to the petty grievances and false promises, the recriminations and worn out dogmas, that for far too long have strangled our politics.

We remain a young nation, but in the words of Scripture, the time has come to set aside childish things. The time has come to reaffirm our enduring spirit; to choose our better history; to carry forward that precious gift, that noble idea, passed on from generation to generation: the God-given promise that all are equal, all are free, and all deserve a chance to pursue their full measure of happiness.

In reaffirming the greatness of our nation, we understand that greatness is never a given. It must be earned. Our journey has never been one of short-cuts or settling for less. It has not been the path for the faint-hearted - for those who prefer leisure over work, or seek only the pleasures of riches and fame. Rather, it has been the risk-takers, the doers, the makers of things - some celebrated but more often men and women obscure in their labour, who have carried us up the long, rugged path towards prosperity and freedom.

For us, they packed up their few worldly possessions and travelled across oceans in search of a new life.

For us, they toiled in sweatshops and settled the West; endured the lash of the whip and ploughed the hard earth.

For us, they fought and died, in places like Concord and Gettysburg; Normandy and Khe Sahn.

Time and again these men and women struggled and sacrificed and worked till their hands were raw so that we might live a better life. They saw America as bigger than the sum of our individual ambitions; greater than all the differences of birth or wealth or faction.

This is the journey we continue today. We remain the most prosperous, powerful nation on Earth. Our workers are no less productive than when this crisis began. Our minds are no less inventive, our goods and services no less needed than they were last week or last month or last year. Our capacity remains undiminished. But our time of standing pat, of protecting narrow interests and putting off unpleasant decisions - that time has surely passed. Starting today, we must pick ourselves up, dust ourselves off, and begin again the work of remaking America.

For everywhere we look, there is work to be done. The state of the economy calls for action, bold and swift, and we will act - not only to create new jobs, but to lay a new foundation for growth. We will build the roads and bridges, the electric grids and digital lines that feed our commerce and bind us together. We will restore science to its rightful place, and wield technology's wonders to raise health care's quality and lower its cost. We will harness the sun and the winds and the soil to fuel our cars and run our factories. And we will transform our schools and colleges and universities to meet the demands of a new age. All this we can do. And all this we will do.

Now, there are some who question the scale of our ambitions - who suggest that our system cannot tolerate too many big plans. Their memories are short. For they have forgotten what this country has already done; what free men and women can achieve when imagination is joined to common purpose, and necessity to courage.

What the cynics fail to understand is that the ground has shifted beneath them - that the stale political arguments that have consumed us for so long no longer apply. The question we ask today is not whether our government is too big or too small, but whether it works - whether it helps families find jobs at a decent wage, care they can afford, a retirement that is dignified. Where the answer is yes, we intend to move forward. Where the answer is no, programs will end. And those of us who manage the public's dollars will be held to account - to spend wisely, reform bad habits, and do our business in the light of day - because only then can we restore the vital trust between a people and their government.

Nor is the question before us whether the market is a force for good or ill. Its power to generate wealth and expand freedom is unmatched, but this crisis has reminded us that without a watchful eye, the market can spin out of control - and that a nation cannot prosper long when it favours only the prosperous. The success of our economy has always depended not just on the size of our Gross Domestic Product, but on the reach of our prosperity; on our ability to extend opportunity to every willing heart - not out of charity, but because it is the surest route to our common good.

As for our common defence, we reject as false the choice between our safety and our ideals. Our Founding Fathers, faced with perils we can scarcely imagine, drafted a charter to assure the rule of law and the rights of man, a charter expanded by the blood of generations. Those ideals still light the world, and we will not give them up for expedience's sake. And so to all other peoples and governments who are watching today, from the grandest capitals to the small village where my father was born: know that America is a friend of each nation and every man, woman, and child who seeks a future of peace and dignity, and that we are ready to lead once more.

Recall that earlier generations faced down fascism and communism not just with missiles and tanks, but with sturdy alliances and enduring convictions. They understood that our power alone cannot protect us, nor does it entitle us to do as we please. Instead, they knew that our power grows through its prudent use; our security emanates from the justness of our cause, the force of our example, the tempering qualities of humility and restraint.

We are the keepers of this legacy. Guided by these principles once more, we can meet those new threats that demand even greater effort - even greater cooperation and understanding between nations. We will begin to responsibly leave Iraq to its people, and forge a hard-earned peace in Afghanistan. With old friends and former foes, we will work tirelessly to lessen the nuclear threat, and roll back the spectre of a warming planet. We will not apologise for our way of life, nor will we waver in its defense, and for those who seek to advance their aims by inducing terror and slaughtering innocents, we say to you now that our spirit is stronger and cannot be broken; you cannot outlast us, and we will defeat you.

For we know that our patchwork heritage is a strength, not a weakness. We are a nation of Christians and Muslims, Jews and Hindus - and non-believers. We are shaped by every language and culture, drawn from every end of this Earth; and because we have tasted the bitter swill of civil war and segregation, and emerged from that dark chapter stronger and more united, we cannot help but believe that the old hatreds shall someday pass; that the lines of tribe shall soon dissolve; that as the world grows smaller, our common humanity shall reveal itself; and that America must play its role in ushering in a new era of peace.

To the Muslim world, we seek a new way forward, based on mutual interest and mutual respect. To those leaders around the globe who seek to sow conflict, or blame their society's ills on the West - know that your people will judge you on what you can build, not what you destroy. To those who cling to power through corruption and deceit and the silencing of dissent, know that you are on the wrong side of history; but that we will extend a hand if you are willing to unclench your fist.

To the people of poor nations, we pledge to work alongside you to make your farms flourish and let clean waters flow; to nourish starved bodies and feed hungry minds. And to those nations like ours that enjoy relative plenty, we say we can no longer afford indifference to suffering outside our borders; nor can we consume the world's resources without regard to effect. For the world has changed, and we must change with it.

As we consider the road that unfolds before us, we remember with humble gratitude those brave Americans who, at this very hour, patrol far-off deserts and distant mountains. They have something to tell us today, just as the fallen heroes who lie in Arlington whisper through the ages. We honor them not only because they are guardians of our liberty, but because they embody the spirit of service; a willingness to find meaning in something greater than themselves. And yet, at this moment - a moment that will define a generation - it is precisely this spirit that must inhabit us all.

For as much as government can do and must do, it is ultimately the faith and determination of the American people upon which this nation relies. It is the kindness to take in a stranger when the levees break, the selflessness of workers who would rather cut their hours than see a friend lose their job which sees us through our darkest hours. It is the fire-fighter's courage to storm a stairway filled with smoke, but also a parent's willingness to nurture a child, that finally decides our fate.

Our challenges may be new. The instruments with which we meet them may be new. But those values upon which our success depends - hard work and honesty, courage and fair play, tolerance and curiosity, loyalty and patriotism - these things are old. These things are true. They have been the quiet force of progress throughout our history. What is demanded then is a return to these truths. What is required of us now is a new era of responsibility - a recognition, on the part of every American, that we have duties to ourselves, our nation, and the world, duties that we do not grudgingly accept but rather seize gladly, firm in the knowledge that there is nothing so satisfying to the spirit, so defining of our character, than giving our all to a difficult task.

This is the price and the promise of citizenship.

This is the source of our confidence - the knowledge that God calls on us to shape an uncertain destiny.

This is the meaning of our liberty and our creed - why men and women and children of every race and every faith can join in celebration across this magnificent mall, and why a man whose father less than sixty years ago might not have been served at a local restaurant can now stand before you to take a most sacred oath.

So let us mark this day with remembrance, of who we are and how far we have travelled. In the year of America's birth, in the coldest of months, a small band of patriots huddled by dying campfires on the shores of an icy river. The capital was abandoned. The enemy was advancing. The snow was stained with blood. At a moment when the outcome of our revolution was most in doubt, the father of our nation ordered these words be read to the people: 'Let it be told to the future world... that in the depth of winter, when nothing but hope and virtue could survive... that the city and the country, alarmed at one common danger, came forth to meet [it].'

America. In the face of our common dangers, in this winter of our hardship, let us remember these timeless words. With hope and virtue, let us brave once more the icy currents, and endure what storms may come. Let it be said by our children's children that when we were tested we refused to let this journey end, that we did not turn back nor did we falter; and with eyes fixed on the horizon and God's grace upon us, we carried forth that great gift of freedom and delivered it safely to future generations.

Thank you. God bless you, and God bless the United States of America.'

331 - {peekaboo} by Charlotte

2 13

One of the reasons I've been a little less active on flickr. I've got my sister and 3 nephews over from Australia and I'm spending all the time I can with them. In love with them all I am! This is the youngest..

XmasLights_6539 by Bjarne Winkler

2 2

Thanks for stopping by and view this photo. The reason for posting this photo on Flickr is to learn so if you have constructive feedback regarding what I could do better and / or what should I try, drop me a note I would love to hear your input.

View on Black the way it should be seen!

-- Let the sound of the shutter always guide you to new ventures.

Remember to follow me on Social Media Facebook: Bjarne Winkler, We Capture Your Business, or Twitter @Bjarne Winkler, @CaptureWe, @NewTeamSoftware

IAPP Member: US#12002

Netflix’s FYSee Space kick-off party #NetflixFYSee by Red Carpet Report on Mingle Media TV

www.redcarpetreportv.com

Mingle Media TV and our Red Carpet Report team with Diana Espir were on the red carpet to interview talent from a number of Netflix shows from The Crown to Stranger Things at a 24,000 square foot exhibition in Beverly Hills where they were showcasing their Emmys For You Consideration (FYC) shows with their FYSee Space kick-off party and month long event.

Get the Story from the Red Carpet Report Team, follow us on Twitter and Facebook at:

twitter.com/TheRedCarpetTV

www.facebook.com/RedCarpetReportTV

www.youtube.com/MingleMediaTVNetwork

About Netflix FYSee

Netflix has created a showcase for their FYC shows for this year’s Emmy Consideration in Beverly Hills with a number of installations that had activations from selfies to interactivity with some props from shows like Unbreakable Kimmy Schmidt, Luke Cage, Stranger Things and more! The kick-off event is had DJ Grandmaster Flash and Adrian & Ali entertaining the guests while the red carpet was busy with talent from the shows including Millie Bobby Brown, Finn Wolfhard, Caleb McLaughlin, Noah Schnapp Gaten Matarazzo, Joe Keery, Shannon Purser, Natalie Dyer (Stranger Things); Katherine Langford, Dylan Minnette, Christian Navarro, Alisha Boe, Brandon Flynn, Justin Prentice, Miles Heizer, Ross Butler, Devin Druid, Michele Selene Ang, Tommy Dorfman, Brandon Larracuente, Tom Everett Scott (13 Reasons Why); Norman Lear, Gloria Calderon Kellett, Justina Machado, Isabella Gomez (One Day At A Time); Uzo Adubo, Blair Brown, Danielle Brooks, Taryn Manning, Samira Wiley, Laverne Cox (Orange is the New Black);

Alan Yang, Lena Waithe and Kelvin Yu (Master of None); June Diane Raphael and Peter Gallagher (Grace and Frankie); Chelsea Handler (Chelsea); Mike Colter and Cheo Coker(Marvel’s Luke Cage); Eric Newman (Narcos); Gillian Jacobs, Paul Rust and Claudia O’Doherty (Love); Jason Isaacs, Brendan Merer and Brandon Perea (The OA); Logan Browning, Brandon P. Bell, Marque Richardson, Antoinette Robertson, Ashley Blaine Featherson, DeRon Horton and John Patrick Amedori (Dear White People) and more.

About Netflix

Netflix is the world’s leading Internet television network with over 100 million members in over 190 countries enjoying more than 125 million hours of TV shows and movies per day, including original series, documentaries and feature films. Members can watch as much as they want, anytime, anywhere, on nearly any Internet-connected screen. Members can play, pause and resume watching, all without commercials or commitments.

Connect with Netflix Online:

Visit Netflix WEBSITE: nflx.it/29BcWb5

Like Netflix on FACEBOOK: bit.ly/29kkAtN

Follow Netflix on TWITTER: bit.ly/29gswqd

Follow Netflix on INSTAGRAM: bit.ly/29oO4UP

Follow Netflix on TUMBLR: bit.ly/29kkemT

For more of Mingle Media TV’s Red Carpet Report coverage, please visit our website and follow us on Twitter and Facebook here:

www.facebook.com/minglemediatvnetwork

www.flickr.com/MingleMediaTVNetwork

www.twitter.com/minglemediatv

Follow our host, Diana on Twitter at twitter.com/DianaEspir

Ss. Peter and Paul, Brockdish, Norfolk by Jelltex

Brockdish is one of three parish churches within about a mile that can be seen from the A143, but only the top of the tower is visible when heading north, and only fleetingly. THe only other clue is the truncated Church Lane which cuts across the main road, the name of which indicates the nearby church.

I came here at about eleven in the morning, having visited Oulton in Suffolk earlier, and wasn't expecting to find it open to be honest. But I heard the bells being rung, or at least pealing in intermittent intervals, the reason being some people were being given lessons.

Three cars were parked in the lane beside the church, which you reach by traveling up a green lane north out of the village before taking the track to the church.

The door to the tower, where the bellringers were being taught was ajar, and I could have gone up, but instead I go to the porch to try the door, and finding it open, I go inside lest someone comes and closes it.

Soon I am joined inside by the warden who is surprised, but pleased, to find a visitor: she is there to make teas for the ringers, and would I like one?

My breath had already been taken away by the tiles in the chancel, which are of exceptional quality. Tiles are something easily overlooked, and indeed many were clearly bought from catalogues, and so many are similar, but when more attention to detail was given, when extra quality was installed, it shines through.

-----------------------------------------

When I first visited this church in 2005, it was with something of a sinking heart to arrive at the third church in a row that was locked without a keyholder notice. Today, nothing could be further from the truth. In the south porch there is a large notice now which reads Come in and enjoy your church! Fabulous stuff.

The trim graveyard includes some substantial memorials to the Kay family, including one massive structure with an angel under a spire which would not look out of place opposite the Royal Albert Hall. No expense was spared by the Victorians here at Brockdish. The rebuilding was paid for by the Rector, George France, who also advised architect Frederick Marable on exactly what form this vision of the medieval should take. The tower above is curiously un-East Anglian, looking rather unusual surrounded by Norfolk fields. All around the building headstops are splendid, and fine details like faux-consecration crosses on the porch show that France was generally a man who knew what a medieval church should look like.

It will not surprise you to learn that St Peter and St Paul is similarly grand on the inside, if a touch severe. France actually devised a church much more Anglo-catholic than we find it today; it was toned down by the militantly low church Kay family later in the century. They took down the rood and replaced it with a simple cross, painting out the figures on the rood screen as well. When I first visited, the very helpful churchwarden who'd opened up for me observed that Brockdish is the only church in Norfolk that has stained glass in every window, which isn't strictly true (Harleston, three miles away, has as well) but we can be thankful that, thanks to the Reverend France's fortunes, it is of a very good quality. The glass seems to have been an ongoing project, because some of it dates from the 1920s. In keeping with low church tradition, the glass depicts mainly Biblical scenes and sayings of Christ rather than Saints, apart from the church's two patron Saints in the east window of the chancel. There are also some roundels in the east window of the south aisle, which appear to be of continental glass. They depict the Adoration of the Magi, the deposition of Christ, what appears to be Paharoah's daughter with the infant Moses, and the heads of St Matthias, St John the Evangelist, and Christ with a Crown of Thorns. However, I suspect that at least some of them are the work of the King workshop of Norwich, and that only the Deposition and the Old Testament scene are genuinely old.

If this is rather a gloomy church on a dark day, it is because of the glass in the south clerestory, a surprisingly un-medieval detail - the whole point of a clerestory was to let light reach the rood. The glass here is partly heraldic, partly symbolic. The stalls in the chancel are another faux-medieval detail - there was never a college of Priests here - but they looked suspiciously as if they might contain old bench ends within the woodwork. Not all is false, because the chancel also contains an unusual survival from the earlier church, a tombchest which may have been intended as an Easter Sepulchre.

Above all, the atmosphere is at once homely and devotional, not least because of the exceptional quality of the tiled sanctuary, an increasingly rare beast because they were so often removed in the 1960s and 1970s, when Victorian interiors were unfashionable. Brockdish's is spectacular, a splendid example that has caught the attention of 19th century tile enthusiasts and experts nationally.

Also tiled is the area beneath the tower, which France had reordered as a baptistery. The font has recently been moved back into the body of the church; presumably, whoever supplies the church's liability insurance had doubts about godparents standing with their backs to the steps down into the nave.

I liked Brockdish church a lot; I don't suppose it gets a lot of visitors, but it is a fine example of what the Victorians did right.

Simon Knott, June 2005, revisited and updated July 2010

www.norfolkchurches.co.uk/brockdish/brockdish.htm

-------------------------------------------

Is the next adjoining town eastward, through which the great road passes to Yarmouth; on the left hand of which, stands the church, on a hill by itself, there being no house near it but the parsonage, which joins to the east side of the churchyard. The advowson always belonged to the Earl's manor here, with which it now continues.

In Norwich Domesday we read, that the rector had a house and 30 acres of land, that it was then valued at 15 marks, and paid as it now doth for synodals 1s. 9d. procurations 6s. 8d. and 12d. Peter-pence. It stands in the King's Books thus:

10l. Brokedish rectory. 1l. yearly tenths.

And consequently pays first-fruits, and is incapable of augmentation. The church stands included in the glebe, which is much the same in quantity as it was when the aforesaid survey was taken. It is in Norfolk archdeaconry, Redenhall deanery, and Duke of Norfolk's liberty, though he hath no lete, warren, paramountship, or superiour jurisdiction at all in this town, the whole being sold by the family along with the manors of the town.

In 1603, there were 103 communicants here, and now there are 50 families, and about 300 inhabitants; it was laid to the ancient tenths at 4l. but had a constant deduction of 14s. on account of lands belonging to the religious, so that the certain payment to each tenth, was 3l. 6s.

The Prior of St. Faith at Horsham owned lands here, which were taxed at 2s. 6d. in 1428.

The Prior of Thetford monks had lands here of the gift of Richard de Cadomo or Caam, (fn. 1) who gave them his land in Brokedis, and a wood sufficient to maintain 20 swine, in the time of King Henry I. when William Bigot, sewer to that King, gave to this priory all the land of Sileham, which from those monks is now called Monks-hall manor, and the water-mill there; all which Herbert Bishop of Norwich conveyed to his father, in exchange for other lands, he being to hold it in as ample a manner as ever Herbert the chaplain did; and in Ric. the Second's time, the monks bought a piece of marsh ground in Brokedis, to make a way to their mill, which being not contained in the grant of Monks-hall manor from Hen. VIII. to the Duke of Norfolk, William Grice, Esq. and Charles Newcomen, who had a grant of such lands as they could find concealed from the Crown, seized on this as such; and upon their so doing, the owner of the mill was obliged to purchase it of them, by the name of Thetford-Mill-Way, and it hath ever since belonged to, and is constantly repaired by the owner thereof.

Rectors of Brockidish.

12 - - Robert

12 - - Sir Ralf de Creping, rector.

1313, Sir Stephen Bygod. The King, for this turn.

1324, Nic. le Mareschal. Tho. Earl of Norfolk and Marshal.

1326, Mathew Paumer, or Palmer. Ditto. He changed for Canefield-Parva in London diocese with

Master Robert de Hales. Ditto.

1333, John de Melburn. Ditto.

1355, Roger de Wombwell. Lady Eleanor and Thomas de Wingfield, attorneys to Sir John Wingfield, Knt.

1356, John Knyght of Exeter. Mary Countess-Marshal, widow of Tho. de Brotherton, who recovered the advowson by the King's writ, against Sir J. Wingfield, Knt. and Thomas his brother, William de Lampet and Alice his wife, and Catherine her sister, and so Wombwell was ejected.

1357, John de Esterford. Mary Countess-Marshal. He resigned in

1367, to John son of Catherine de Frenge, and he in

1368, to John Syward. Sir Walter Lord Manney.

1382, John de Balsham, who changed for Stowe St. Michael in Exeter diocese, with

Bartholomew Porter. Margaret Marshal, Countess of Norfolk.

1405, Sir John Dalyngho of Redcnhall. Eliz. Dutchess of Norf. in right of her dower.

1417, he exchanged with Thomes Barry, priest, for the vicarage of Berkyng church in London. John Lancaster, Ric. Sterisacre, and Rob. Southwell, attorneys to John Duke of Norfolk, EarlMarshal and Notyngham, who was beyond the seas. Barry resigned in

1422, to Sir Thomas Briggs, priest, who died rector. Ditto.

1454, Sir Hen. White, priest. John Duke of Norf. Earl-Marshal and Notingham, Marshal of England, Lord Mowbray, Segrave, and Gower. He resigned in

1455, to Sir Thomas Holm, priest. Ditto. And he in

1478, to John Nun. The King, as guardian to Richard Duke of York and Norfolk, and Lady Ann his wife, daughter and heir of John late Duke of Norfolk.

1491, John Mene; he had a union to hold another benefice.

1497, John Rogers, A. M. Eliz. Dutchess of Norfolk. He resigned in

1498, to Sir John Fisk, priest, chaplain to the Dutchess. Ditto. At whose death in

1511, Sir Robert Gyrlyng, chaplain to Thomas Earl of Surrey, had it of that Earl's gift: he was succeeded by

Sir William Flatberry, chaplain to Thomas Duke of Norfolk, who presented him; he resigned in

1540, to Sir Nic. Stanton, chaplain to his patron, Tho. Duke of Norf. Lord Treasurer and Earl-Marshal, and was succeeded by

William Hide, priest. Ditto. He resigned, and the Duke presented it in

1561, to Sir John Inman, priest, who was buried here Aug. 1, 1586.

1586, Aug. 4, Master Richard Gibson was instituted, who was buried Oct. 1, 1625; he was presented by Robert Nichols of Cambridge, by purchase of the turn from William le Grice, Gent. and Hester le Grice, wife of Charles le Grice, Gent. true patrons.

1625, William Owles, who held it united to Billingford. John Knapp of Brockdish, by grant of this turn. He was succeeded in

1645, by Brian Witherel, and he by

Mr. James Aldrich, who died rector Nov. 10, 1657, from which time somebody held it without institution, till the Restoration, and then receded, for in

1663, May 14, Sir Augustine Palgrave, patron of this turn, in right of Catherine his wife, presented George Fish, on the cession of the last incumbent; he was buried here Oct. 29, 1686.

1686, Thomas Palgrave, A.M. buried here March 24, 1724. Fran. Laurence, Gent.

1724, Abel Hodges, A.B. he held it united to Tharston, and died in 1729. Richard Meen, apothecary, for this turn.

1729, Richard Clark, LL. B. was instituted Dec. 3, and died about six weeks after. Mrs. Ellen Laurence of Castleacre, widow.

1730, Alan Fisher. Ditto. He resigned in

1738, and was succeeded by Robert Laurence, A. B. of Caius college, who lies buried at the south-east corner of the chancel, and was succeeded in

1739, by Francis Blomefield, clerk, the present rector, who holds it united to Fresfield rectory, being presented by Mrs. Ellen Laurence aforesaid.

The church is dedicated to the honour of the apostles St. Peter and Paul, and hath a square tower about 16 yards high, part of which was rebuilt with brick in 1714; there are five bells; the third, which is said to have been brought from Pulham in exchange, hath this on it;

Sancta Maria ora pro nobis.

and on the fourth is this,

Uirgo Coronata duc nos ad Regna beata.

The nave, chancel, and south isle are leaded, the south porch tiled, and the north porch is ruinated. The roof of this chancel is remarkable for its principals, which are whole trees without any joint, from side to side, and bent in such a rising manner, as to be agreeable to the roof. The chancel is 30 feet long and 20 broad, the nave is 54 feet long and 32 broad, and the south isle is of the same length, and 10 feet broad.

At the west end of the nave is a black marble thus inscribed,

Here lyeth buried the Body of Richard Wythe Gent. who departed this Life the 6 of Sept. 1671, who lived 64 Years and 4 Months and 9 Days.

This family have resided here till lately, ever since Edw. the Third's time, and had a considerable estate here, and the adjacent villages. See their arms, vol. iv. p. 135.

Another marble near the desk hath this,

Near this Place lays Elizabeth Wife of John Moulton Gent. who died Oct. 31, 1716, aged 32 Years. And here lieth Mary the late Wife of John Moulton, who died March 20, 1717, aged 27 Years. And also here lyeth the Body of John Moulton Gent. who died June 12, 1718, aged 38 Years.

Moulton's arms and crest as at vol. iv. p. 501.

In a north window are the arms of De la Pole quartering Wingfield.

In 1465, Jeffry Wurliche of Brockdish was buried here, and in 1469 John Wurliche was interred in the nave, and left a legacy to pave the bottom of the steeple. In 1518, Henry Bokenham of Brockdish was buried in the church, as were many of the Spaldings, (fn. 2) Withes, Howards, Grices, Tendrings, and Laurences; who were all considerable owners and families of distinction in this town.

The chapel at the east end of the south isle was made by Sir Ralf Tendring of Brockdish, Knt. whose arms remain in its east window at this day, once with, and once without, a crescent az. on the fess, viz. az. a fess between two chevrons arg.

His altar monument stands against the east wall, north and south, and hath a sort of cupola over it, with a holy-water stope by it, and a pedestal for the image of the saint to which it was dedicated, to stand on, so that it served both for a tomb and an altar; the brass plates of arms and circumscription are lost.

On the north side, between the chapel and nave, stands another altar tomb, covered with a most curious marble disrobed of many brass plates of arms and its circumscription, as are several other stones in the nave, isle, and chancel. This is the tomb of John Tendring of Brockdish-hall, Esq. who lived there in 1403, and died in 1436, leaving five daughters his heirs, so that he was the last male of this branch of the Tendrings. Cecily his wife is buried by him.

On the east chancel wall, on the south side of the altar, is a white marble monument with this,

Obdormit hìc in Domino, lætam in Christo expectans Resurrectionem, Robertus, Roberti Laurence, ac Annæ Uxoris ejus, Filius, hujusce Ecclesiæ de Brockdish in Comitatû Norfolciensi Rector, ejusdem Villæ Dominus, ac Ecclesiæ Patronus, jure hereditario (si vixîsset) Futurus; Sed ah! Fato nimium immaturo abreptus; Cœlestia per Salvatoris merita sperans, Terrestria omnia, Juvenis reliquit. Dec. 31°. Anno æræ Christianæ mdccxxxixo. Ætatis xxvo. Maria, unica Soror et Hæres, Roberti Frankling Generosi Uxor, Fraterni Amoris hoc Testimonium animo grato, Memoriæ Sacrum posuit.

1. Laurence, arg. a cross raguled gul. on a chief gul. a lion passant guardant or.

2. Aslack, sab. a chevron erm. between three catherine-wheels arg.

3. Lany, arg. on a bend between two de-lises gul. a mullet of the field for difference.

4. Cooke, or, on a chevron ingrailed gul. a crescent of the field for difference, between three cinquefoils az. on a chief of the second, a lion passant guardant of the first.

5. Bohun, gul. a crescent erm. in an orle of martlets or.

6. Bardolf, az. three cinquefoils or.

7. Ramsey, gul. a chevron between three rams heads caboshed arg.

8. as 1.

Crest, a griffin seiant proper.

Motto, Floreat ut Laurus.

On a flat stone under this monument, is a brass plate thus inscribed,

Sacrum hoc Memoriæ Roberti Laurence Armigeri, qui obijt xxviijo die Julij 1637, Elizabeth Uxor ejus, Filia Aslak Lany Armigeri posuit.

Arms on a brass plate are,

Lawrence impaling Lany and his quarterings, viz. 1, Lany. 2, Aslack. 3, Cooke. 4, Bohun. 5, nine de-lises, 3, 3, and 3. 6, Bardolf. 7, Charles. 8, on a chevron three de-lises. 9, Ramsey. 10, Tendring. 11, on a fess two coronets. 12, Wachesam, arg. a fess, in chief two crescents gul. 13, a lion rampant. 14, Lany.

There is a picture of this Robert drawn in 1629, æt. 36. He built the hall in 1634; it stands near half a mile north-east of the church, and was placed near the old site of Brockdishe's-hall; the seat of the Tendrings, whose arms, taken out of the old hall when this was built, were fixed in the windows. The arms of this man and his wife, and several of their quarterings, are carved on the wainscot in the rooms.

On the south side of the churchyard is an altar tomb covered with a black marble, with the crest and arms of

Sayer, or Sawyer, gul. a chief erm. and a chevron between three seamews proper.

Crest, a hand holding a dragon's head erased proper.

To the Memory of Frances late the wife of Richard Tubby Esq. who departed this Life Dec. 22, 1728, in the 60th Year of her Age.

And adjoining is another altar tomb,

In Memory of Richard Tubby Esq. (fn. 3) who died Dec. 10th. 1741, in the 80th Year of his Age.

There are two other altar tombs in the churchyard, one for Mr. Rich. Chatton, and another for Eliz. daughter of Robert and Eliz. Harper, who died in 1719, aged 8 years.

The town takes its name from its situation on the Waveney or Wagheneye, which divides this county from that of Suffolk; the channel of which is now deep and broad, though nothing to what it was at that time, as is evident from the names of places upon this river, as the opposite vill, now called Sileham, (oftentimes wrote Sayl-holm, even to Edw. the Third's time) shows; for I make no doubt, but it was then navigable for large boats and barges to sail up hither, and continued so, till the sea by retiring at Yarmouth, and its course being stopt near Lowestoft, had not that influence on the river so far up, as it had before; which occasioned the water to retire, and leave much land dry on either side of the channel; though it is so good a stream, that it might with ease, even now, be made navigable hither; and it would be a good work, and very advantageous to all the adjacent country. That [Brod-dic] signifies no more than the broad-ditch, is very plain, and that the termination of ò, eau, or water, added to it, makes it the broad ditch of water, is as evident.

Before the Confessor's time, this town was in two parts; Bishop Stigand owned one, and the Abbot of Bury the other; the former afterwards was called the Earl's Manor, from the Earls of Norfolk; and the other Brockdishe's-hall, from its ancient lords, who were sirnamed from the town.

The superiour jurisdiction, lete, and all royalties, belonged to the Earl's manor, which was always held of the hundred of Earsham, except that part of it which belonged to Bury abbey, and that belonged to the lords of Brockdishe's-hall; but when the Earl's manor was sold by the Duke of Norfolk, with all royalties of gaming, fishing, &c. together with the letes, view of frankpledge, &c. free and exempt from his hundred of Earsham, and the two manors became joined as they now are, the whole centered in the lord of the town, who hath now the sole jurisdiction with the lete, belonging to it; and the whole parish being freehold, on every death or alienation, the new tenant pays a relief of a year's freehold rent, added to the current year: The annual free-rent, without such reliefs, amounting to above 3l. per annum. At the Conqueror's survey the town was seven furlongs long, and five furlongs and four perches broad, and paid 6d. to the geld or tax. At the Confessor's survey, there were 28 freemen here, six of which held half a carucate of land of Bishop Stigand, and the others held 143 acres under the Abbot of Bury, and the Abbot held the whole of Stigand, without whose consent the freemen could neither give away, nor sell their land, but were obliged to pay him 40s. a year free-rent; (fn. 4) and if they omitted paying at the year's end, they forfeited their lands, or paid their rent double; but in the Conqueror's time they paid 16l. per annum by tale. There were two socmen with a carucate of land, two villeins and two bordars here, which were given to Bury abbey along with the adjacent manor of Thorp-Abbots, but were after severed from that manor, and infeoffed by the Abbot of Bury in the lord of Brockdishe's-hall manor, with which it passed ever after. (fn. 5)

Brockdish-Earl's Manor, or Brockdish Comitis.

This manor always attended the manor of Forncet after it was granted from the Crown to the Bygods, along with the half hundred of Earsham, for which reason I shall refer you to my account of that manor at p. 223, 4. It was mostly part of the dower of the ladies of the several noble families that it passed through, and the living was generally given to their domestick chaplains. In 3 Edward I. the Abbot of Bury tried an action with Roger Bigod, then lord and patron, for the patronage; (fn. 6) pleading that a part of the town belonged to his house, and though they had infeoffed their manor here in the family of the Brockdishes, yet the right in the advowson remained in him; but it appearing that the advowson never belonged to the Abbot's manor, before the feofment was made, but that it wholly was appendant ever since the Confessor's time, to the Earl's manor, the Abbot was cast: notwithstanding which in 1335, Sir John Wingfield, Knt. and Thomas his brother, William de Lampet and Alice his wife, and Catherine her sister, owners of Brockdishe's manor, revived the claim to the advowson; and Thomas de Wingfield, and lady Eleanor wife of Sir John Wingfield, presented here, and put up their arms in the church windows, as patrons, which still remain; but Mary Countess Marshal, who then held this manor in dower, brought her quare impedit, and ejected their clerk; since which time, it constantly attended this manor, being always appendant thereto. In 15 Edw. I. Roger Bigot, then lord, had free-warren in all this town, as belonging to this manor, having not only all the royalties of the town, but also the assise of bread and ale, and amerciaments of all the tenants of his own manor, and of the tenants of Reginald de Brockdish, who were all obliged to do suit once a year at the Earl's view of frankpledge and lete in Brockdish; and it continued in the Norfolk family till 1570, and then Thomas Howard Duke of Norfolk, obtained license from Queen Elizabeth to sell it; it being held in capite or in chief of the Crown, as part of the barony and honour of the said Duke, who accordingly sold the manor, advowson, free-fishery, and all the place or manor-house, and demean lands; together with the lete, view of frankpledge, liberty of free warren, and all other royalties whatsoever, free and exempt from any jurisdiction or payment to his half hundred of Earsham, to

Charles le Grice, Esq. of Brockdish, and his heirs, who was descended from Sir Rorert le Grys of Langley in Norfolk, Knt. equerry to Ric. I. and Oliva his wife, whose son, Sir Simon le Grys, Knt. of Thurveton, was alive in 1238, and married Agnes daughter and coheir to Augustine son of Richard de Waxtenesham or Waxham, of Waxham in Norfolk, by whom he had Roger le Grys of Thurton, Esq. who lived in the time of Edward I. whose son Thomas le Grice of Thurton, had Roger le Grice of Brockdish, who lived here in 1392; whose son Thomas left John le Grice his eldest son and heir, who married a Bateman, and lies buried in St. John Baptist's church in Norwich; (see vol. iv. p. 127;) but having no male issue, William le Grice of Brockdish, Esq. son of Robert le Grice of Brockdish, his uncle, inherited; he married Sibill, daughter and sole heir of Edmund Singleton of Wingfield in Suffolk, and had

Anthony le Grice of Brockdish, Esq. (fn. 7) who married Margaret, daughter of John Wingfield, Esq. of Dunham, who lived in the place, and died there in 1553, and lies buried in the church, by whom his wife also was interred in 1562. His brother Gilbert Grice of Yarmouth, Gent. (fn. 8) first agreed with the Duke for Brockdish, but died before it was completed; so that Anthony, who was bound with him for performance of the covenants, went on with the purchase for his son,

Charles le Grice aforesaid, (fn. 9) to whom it was conveyed: he married two wives; the first was Susan, daughter and heir of Andrew Manfield, Gent. and Jane his wife, who was buried here in 1564; the second was Hester, daughter of Sir George Blagge, Knt. who held the manor for life; and from these two wives descended the numerous branches of the Grices of Brockdish, Norwich, Wakefield in Yorkshire, &c. He was buried in this church April 12, 1575, and was found to hold his manor of the hundred of Earsham, in free soccage, without any rent or service, and not in capite; and Brockdishe's-hall manor of the King, as of his barony of Bury St. Edmund in Suffolk, which lately belonged to the abbey there, in free soccage, without any rent or service, and not in capite, and

William le Grice, Esq. was his eldest son and heir, who at the death of his mother-in-law, was possessed of the whole estate; for in 1585, William Howard, then lord of Brockdishe's-hall manor, agreed and sold it to this William, and Henry le Grice his brother, and their heirs; but Howard dying the next year, the purchase was not completed till 1598, when Edw. Coppledick, Gent. and other trustees, brought a writ of entry against John son of the said William Howard, Gent. and had it settled absolutely in the Grices, from which time the two manors have continued joined as they are at this day; by Alice, daughter and heiress of Mr. Eyre of Yarmouth; he left

Francis le Grice, Esq. his son and heir, who sold the whole estate, manors, and advowson, to

Robert Laurence of Brockdish, Esq. (fn. 10) who married Elizabeth, daughter of Richard, son of Edmund Anguish of Great-Melton, by whom he had

Robert Laurence, Esq. his son and heir, who married Elizabeth, daughter of Aslack Lany, who survived him, and remarried in 1640, to Richard Smith, Gent. by whom she had one child, Eliz. buried here in 1641: he died July 24, 1637, and lies buried by the altar as aforesaid: he built the present hall, and had divers children, as Aslak Laurence, Robert, born in 1633, buried in 1635, Samuel Laurence, born in 1635, Ellen, born in 1635, Elizabeth, who married William Reynolds of Great-Massingham, Gent. and

Francis Laurence of Brockdish, Esq. his eldest son and heir, who married Ellen, daughter of Thomas Patrick of Castle-acre, Gent. widow of Mathew Halcote of Litcham, Gent. who survived him, and held Brockdish in jointure to her death, which happened Jan. 6, 1741, when she was buried in the nave of Litcham church: they had Frances, and Elizabeth, who died infants; Mary, who died single about 1736, and was buried in the vestry belonging to Castleacre church; Jane, married to Mr. Thomas Shin of Great Dunham, by whom a Thomas, a son, &c. she being dead; Ellen, now widow of Thomas Young of Oxboro, Gent. who died Oct. 1743, leaving issue, the Rev. Mr. Thomas-Patrick Young of Caius college in Cambridge, Benjamin and Mary, and

Samuel Lawrence, Gent. their second son, is now alive and single; and

Robert Lawrence, Esq. their eldest son and heir, is long since dead, but by Anne daughter of John Meriton, late rector of Oxburgh, his wife, he left one son,

Robert Laurence, late rector of Brockdish, who died single, and

Mrs. Mary Laurence, his only sister, who is now living, and married to Robert Frankling, Gent. of Lynn in Norfolk, is the present lord in her right, but they have no issue.

Brockdishe's-Hall Manor,

Belonged to Bury abbey as aforesaid, till the time of Henry I. and then the Abbot infeoffed

Sir Stephen de Brockdish in it, from whom it took its present name; he was to hold it at the 4th part of a knight's fee of that abbey: it contained a capital messuage or manor-house, called now Brockdishe's-hall; 105 acres of land in demean, 12 acres of wood, 8 of meadow, and 4l. 13s. 10d. rents of assise; he left it to

Jeffery de Brockdish his son, and he to

William, his son and heir, who in 1267, by the name of William de Hallehe de Brokedis, or Will. of Brockdish-hall, was found to owe suit and service once in a year with all his tenants, to the lete of the Earl of Norfolk, held here. He left this manor, and the greatest part of his estate in Norwich-Carleton (which he had with Alice Curson his wife) to

Thomas, his son and heir, and the rest of it to Nigel de Brockdish, his younger son; (see p. 102;) Thomas left it to

Reginald, his eldest son and heir, and he to

Sir Stephen de Brockdish, Knt. his son and heir, who was capital bailiff of all the Earl of Norfolk's manors in this county; he was lord about 1329, being succeeded by his son,

Stephen, who by Mary Wingfield his wife, had

Reginald de Brockdish, his son and heir, (fn. 11) to whom he gave Brockdish-hall manor in Burston, (see vol. i. p. 127, vol. ii. p. 506,) but he dying before his father, was never lord here; his two daughters and heiresses inheriting at his father's death, viz.

Alice, married to William de Lampet about 1355, and Catherine some time after, to William son of John de Herdeshull, lord of North Kellesey and Saleby in Lincolnshire, who inherited each a moiety, according to the settlement made by their grandfather, who infeoffed Sir John de Wingfield, Knt. and Eleanor his wife, and Thomas his brother, in trust for them; (fn. 12) soon after, one moiety was settled on Robert Mortimer and Catherine his wife, by John Hemenhale, clerk, and John de Lantony, their trustees; and not long after the whole was united, and belonged to

Sir William Tendring of Stokeneyland, Knt. and Margaret his wife, daughter and coheir of Sir Will. Kerdeston of Claxton in Norfolk, Knt. who were succeeded by their son and heir

Sir John Tendring of Stokeneyland, Knt. who jointly with Agnes his wife, settled it on

Sir Ralf Tendring of Brockdish, Knt. one of their younger sons, who built the old hall (which was pulled down by Robert Lawrence, Esq. when he erected the present house) and the south isle chapel, in which he and Alice his wife are interred; his son,

John Tendring of Brockdish, Esq. who was lord here and of Westhall in Colney, (see p. 5,) and was buried in the said chapel, with Cecily his wife, died in 1436, and left five daughrers, coheiresses, viz.

Cecily, married to Robert Ashfield of Stowlangetot in Suffolk, Esq.

Elizabeth, to Simeon Fincham of Fincham in Norfolk, Esq.

Alice, to Robert Morton.

Joan, to Henry Hall of Helwinton.

Anne, to John Braham of Colney.

Who joined and levied a fine and sold it to

Thomas Fastolff, Esq. and his heirs; and the year following, they conveyed all their lands, &c. in Wigenhall, Tilney, and Islington, to

Sir John Howard, Knt. and his heirs; and vested them in his trustees, who, the year following, purchased the manor of Fastolff to himself and heirs; this Sir John left Brockdish to a younger son,

Robert Howard, Esq. who settled here, and by Isabel his wife had

William Howard of Brockdish, Esq. who was lord in 1469; he had two wives, Alice and Margaret, from whom came a very numerous issue, but

Robert, his son and heir, had this manor, who by Joan his wife had

William Howard, his eldest son and heir, who died in 1566, seized of many lands in Cratfield, Huntingfield, Ubbeston, and Bradfield in Suffolk; and of many lands and tenements here, and in Sileham, &c. having sold this manor the year before his death, to the Grices as aforesaid; but upon the sale, he reserved, all other his estate in Brockdish, in which he dwelt, called Howard's Place, situate on the south side of the entrance of Brockdish-street; which house and farm went to

John Howard, his son and heir, the issue of whose three daughters, Grace, Margaret, and Elizabeth, failing, it reverted to

Mathew, son of William Howard, second brother to the said John Howard their father, whose second son,

Mathew Howard, afterwards owned it; and in 1711, it was owned by a Mathew Howard, and now by

Mr. Bucknall Howard of London, his kinsman (as I am informed.)

The site and demeans of the Earl's manor, now called the place, was sold from the manor by the Grices some time since, and after belonged to Sir Isaac Pennington, alderman of London, (see vol. i. p. 159,) and one of those who sat in judgment on the royal martyr, for which his estate was forfeited at the Restoration, and was given by Car. II. to the Duke of Grafton; and his Grace the present Duke of Grafton, now owns it.

the benefactions to this parish are,

One close called Algorshegge, containing three acres, (fn. 13) and a grove and dove-house formerly built thereon containing about one acre, at the east end thereof; the whole abutting on the King's highway north, and the glebe of Brockdish rectory west: and one tenement abutting on Brockdish-street south, called Seriches, (fn. 14) with a yard on the north side thereof, were given by John Bakon the younger, of Brockdish, son of John Bakon the elder, of Thorp-Abbots; the clear profits to go yearly to pay the tenths and fifteenths for the parish of Brockdish when laid, and when they are not laid, to repair and adorn the parish church there for ever: his will is proved in 1433. There are always to be 12 feoffees, of such as dwell, or are owners in the parish, and when the majority of them are dead, the survivors are to fill up the vacancies.

In 1590, 1 Jan. John Howard, Gent. John Wythe, Gent. William Crickmere and Daniel Spalding, yeomen, officers of Brockdish, with a legacy left to their parish in 1572, by John Sherwood, late of Brokdish, deceased, purchased of John Thruston of Hoxne, Gent. John Thruston his nephew, Thomas Barker, and the inhabitants of Hoxne in Suffolk, one annuity or clear yearly rent-charge of 6s. 8d. issuing out of six acres of land and pasture in Hoxne, in a close called Calston's-close, one head abutting on a way leading from Heckfield-Green to Moles-Cross, towards the east; to the only use and behoof of the poor of Brockdish, to be paid on the first of November in Hoxne church-porch, between 12 and 4 in the afternoon of the same day, with power to distrain and enter immediately for non-payment; the said six acres are warranted to be freehold, and clear of all incumbrances, except another rentcharge of 13s. 4d. granted to Hoxne poor, to be paid at the same day and place

In 1592, John Howard of Brockdish sold to the inhabitants there, a cottage called Laune's, lying between the glebes on all parts; this hath been dilapidated many years, but the site still belongs to the parish.

From the old Town Book.

1553, 1st Queen Mary, paid for a book called a manuel 2s. 6d.; for two days making the altar and the holy-water stope, and for a lock for the font. 1554, paid for the rood 9d. 1555, paid for painting the rood-loft 14d. At the visitation of my Lord Legate 16d. To the organs maker 4d. and for the chalice 26s. 1557, paid for carriage of the Bible to Bocnam 12d. for deliverance of the small books at Harlstone 15d.; the English Bibles and all religious Protestant tracts usually at this time left in the churches for the information and instruction of the common people, being now called in by the Papist Queen. Paid for two images making 5s.; for painting them 16d. for irons for them 8d. But in 1558, as soon as Queen Elizabeth ascended the throne, all these Popish, images, &c. were removed out of the church. Paid for sinking the altar 4d.; carrying out the altar 5d.; mending the communion table 3d.; 1561, paid for the X. Commandments 18d.; for pulling down the rood-loft 14d.; paid Roger Colby repairing the crosse in the street 26s. 8d.; for a lock to the crosse-house, &c.; 1565, for digging the ground and levelling the low altar, (viz. in the south chapel,) and mending the pavement. For makyng the communion cup at Harlston 5s. 4d. besides 6s. 2d. worth of silver more than the old chalice weyed. 1569, paid to Belward the Dean for certifying there is no cover to the cup, 8d. 1657, layd out 19s. 4d. for the relief of Attleburgh, visited with the plague. Laid out 17s. for the repair of the Brockdish part of Sileham bridge, leading over the river to Sileham church. This bridge is now down, through the negligence of both the parishes, though it was of equal service to both, and half of it repaired by each of them. In 1618, the church was wholly new paved and repaired; and in 1619, the pulpit and desk new made, new books, pulpit-cloth, altar-cloth, &c. bought.

From the Register:

1593, Daniel son of Robert Pennington, Gent. bapt. 13 July. 1626, John Brame, Gent. and Anne Shardelowe, widow, married Sept. 2. 1631, John Blomefield and Elizabeth Briges married May 30. 1666, Roger Rosier, Gent. buried. 1735, Henry Blomefield of Fersfield, Gent. single man, and Elizabeth Bateman of Mendham, single woman, married Feb. 27.

www.british-history.ac.uk/topographical-hist-norfolk/vol5...

Reasons to Wear Pantyhose by N@ncy Shiny

10 3

02158X100S by Spirit Raindancer

2 1

The reason why we took Alex to the 2019 Canadian International Auto Show in Toronto.

The life-sized LEGO TECHNIC Bugatti Chiron was built with more than a million LEGO TECHNIC pieces.

See it here:

www.youtube.com/watch?v=n-RtJOfFlZU

Coming 2021: B&W Night Photography.

Coming 2022: 80s&90s Television.

One small reason by cscott_va.

7 6

why we enjoy our National Park and the Skyline Drive. I wish others that visit here would take the time to slow down and enjoy the whole park, and not just run from one overlook to the next. They would be surprised at what they will see!

101 reasons to ride by BikerKarl2018

from Badass Motorcycle Helmet Store ift.tt/238TaHU

For some reason... by theilr

The rocks in this section of Arches are called the "Parade of Elephants"

My Secret Reason by István Kádár

19 29

Leeds castle x 2 by Shaun Whiteman

7 19

One of the main reason why we wanted to go to Kent is to visit some of the stunning castles that are in the area such as this one.

Leeds Castle, four miles (6.5 km) southeast of Maidstone, Kent, England, dates back to 1119, though a manor house stood on the same site from the ninth century. The castle and grounds lie to the east of the village of Leeds, Kent.

Please view large

Sketching his imaginations by Shams Tabreez

The reason we have poverty is that we have no imagination. There are a great many people accumulating what they think is vast wealth, but it's only money. They don't know how to enjoy it, because they have no imagination. Imagination is more important than knowledge.

Captured at: TSC, University of Dhaka, Bangladesh.

©ShamsTabreez

Thank you for viewing my capture.

Follow me on Facebook (www.facebook.com/shams.tabreez1)

Netflix’s FYSee Space kick-off party #NetflixFYSee by Red Carpet Report on Mingle Media TV

www.redcarpetreportv.com

Get the Story from the Red Carpet Report Team, follow us on Twitter and Facebook at:

twitter.com/TheRedCarpetTV

www.facebook.com/RedCarpetReportTV

www.youtube.com/MingleMediaTVNetwork

About Netflix FYSee

About Netflix

Connect with Netflix Online:

Visit Netflix WEBSITE: nflx.it/29BcWb5

Like Netflix on FACEBOOK: bit.ly/29kkAtN

Follow Netflix on TWITTER: bit.ly/29gswqd

Follow Netflix on INSTAGRAM: bit.ly/29oO4UP

Follow Netflix on TUMBLR: bit.ly/29kkemT

For more of Mingle Media TV’s Red Carpet Report coverage, please visit our website and follow us on Twitter and Facebook here:

www.facebook.com/minglemediatvnetwork

www.flickr.com/MingleMediaTVNetwork

www.twitter.com/minglemediatv

Follow our host, Diana on Twitter at twitter.com/DianaEspir

reason by melissa taing

10 1

sometimes, there is no why.

there is no reason as to why someone does something.

humans are humans. we do what is right for us in the moment. we don't often think of consequences.

i feel like so much of my life is based off of wondering why things have happened - now i am slowly starting to realize that there's not always an explanation.

people are so fucked up, it's almost comical

The reason-7 by Frank Burkert

4 8

Paris Sevens 2017 by saintmalojmgsports

The 2017 Paris Sevens was the 15th edition of the France Sevens, and the ninth tournament of the 2016–17 World Rugby Sevens Series. The tournament was played on 13–14 May 2017 at Stade Jean-Bouin in Paris.

South Africa won the Cup final, defeating Scotland by 15–5 to clinch the overall series title for the season with an unassailable lead over the defending champions Fiji New Zealand finished third in the Paris tournament, and Argentina won the Challenge trophy for ninth place.

The teams were drawn into four pools of four teams each. Each team played all the others in their pool once. The top two teams from each pool advanced to the Cup quarter finals. The bottom two teams from each group advanced to the Challenge Trophy quarter finals.

The 2016–17 World Rugby Sevens Series, known for sponsorship reasons as the HSBC World Rugby Sevens Series, is the 18th annual series of rugby sevens tournaments for national rugby sevens teams. The Sevens Series has been run by World Rugby since 1999–2000.

The 2016–17 Series also serves as a qualifying tournament for the 2018 Rugby World Cup Sevens. Nine of the core teams have already qualified for that tournament. The top four finishers in the 2016–17 Series from among the remaining six core teams will qualify for the 2018 RWC Sevens.

In this series, World Rugby abolished the minor trophies of Plate, Bowl and Shield that were previously awarded in the finals play-offs at each tournament. While the winner's Cup was retained as the major trophy, the awarding of gold, silver and bronze medals to players from the three respective top-placed teams was introduced for this series. A Challenge Trophy was established for teams competing in the lower bracket of the finals play-offs at each tournament. Additionally, the playing time for Cup final matches was reduced from 20 minutes to 14 minutes, in line with all other tournament matches.

Rugby sevens is a variant of rugby union in which teams are made up of seven players playing seven minute halves, instead of the usual 15 players playing 40 minute halves. Rugby sevens is administered by World Rugby, the body responsible for Rugby Union worldwide. The game is popular at all levels, with amateur and club tournaments generally held in the summer months. Sevens is one of the most well distributed forms of rugby, and is popular in parts of Africa, Asia, Europe, and the Americas, and especially in the South Pacific. Rugby sevens is commonly referred to by rugby union media and fans as simply "sevens".

Rugby sevens originated in Melrose, Scotland in the 1880s; the Melrose Sevens tournament is still played annually. The popularity of rugby sevens increased further with the development of the Hong Kong Sevens in the 1970s, the World Rugby Sevens Series in 1999, and more recently with the 2009 vote by the International Olympic Committee to bring rugby back to the Olympics beginning in 2016.

The main competition for rugby sevens is the World Rugby Sevens Series, a series of seven to twelve tournaments played each year from approximately November to May. Rugby sevens is also played at some quadrennial events. The main quadrennial events are the Rugby World Cup Sevens and the Summer Olympics. Rugby sevens is now recognised as an Olympic sport and made its debut in the 2016 Summer Olympics. This followed a vote by the International Olympic Committee in 2009 to include the sport. Rugby sevens is also played at regional events, such as the Commonwealth Games and the Pan American Games.

Rugby sevens is sanctioned by World Rugby, and is played under similar laws (with exceptions noted below) and on a field of the same dimensions as the 15 player game. While a regular rugby union match lasts at least 80 minutes, a normal sevens match consists of two halves of seven minutes with a two-minute half-time break. The final of a competition can be played over two halves of ten minutes each. (In the World Rugby Sevens Series, only the Cup final, which determines the overall winner of an event, is played with 10 minute halves; all finals for lower-level trophies are played with 7 minute halves). Sevens scores are generally comparable to regular rugby scores, but scoring occurs much more frequently in sevens, since the defenders are more spaced out. The scoring system is the same as regular rugby union, namely five points for a try, three points for a drop goal (whether from penalty or open play) and two points for a post-try conversion.

The shorter match length allows rugby sevens tournaments to be completed in a day or a weekend. Many sevens tournaments have a competition for a cup, a plate, a bowl, and a shield, allowing many teams of different standards to avoid leaving empty-handed.

Sevens tournaments are traditionally known for having more of a relaxed atmosphere than fifteen-a-side games, and are often known as "festivals". Sevens tournaments gained their "popularity as an end of season diversion from the dourer and sterner stuff that provides the bulk of a normal season's watching." Fans frequently attend in fancy dress, and entertainment is put on for them.

The Hong Kong Sevens tournament has been especially important in popularising the game in Asia, and rugby sevens has been important as a form of international rugby "evangelism", hence is perhaps the most widely played form of the game, with tournaments in places as far apart as Bogota and Bangkok, Kuala Lumpur and Kenya, Singapore and Scandinavia, as well as the countries in which rugby union is well known

Women's rugby sevens has been dominated by New Zealand, with either the New Zealand team (1999–2001) or Aotearoa Maori Women's Rugby sevens team (playing as New Zealand) winning the annual Hong Kong Sevens tournament from 1997 until 2007. The United States won the Hong Kong Sevens in 2008 by defeating Canada in the final (New Zealand failed to send a team).

A women's rugby sevens game in the USA

The inaugural Women's Rugby World Cup Sevens tournament took place in Dubai together with the men's tournament during the first weekend of March 2009. England defeated Canada 12–0 in the Bowl final while Australia edged New Zealand 15–10 in extra-time to become the first to win the Women's Rugby World Cup.

WR, then known as the International Rugby Board (IRB), organised its first official women's sevens tournament outside of the World Cup as part of the 2011 Dubai Sevens. This was part of a plan to launch a full IRB International Women's Sevens Series for 2012–13. The international series was officially christened as the IRB Women's Sevens World Series in an IRB announcement on 4 October 2012. The series, as planned, launched for the 2012–13 season and initially featured events in Dubai, the USA, China and the Netherlands. Two additional events were planned for the 2013–14 series, but in the end only one of these events, in Brazil, took place. For the 2014–15 series, China dropped from the schedule, while Canada and England hosted new events. The series was rechristened for 2014–15 as the World Rugby Women's Sevens Series, following the November 2014 renaming of the IRB as World Rugby. The 2015–16 series included only five events; the England and Netherlands events were dropped and an event in France was added. The 2016–17 series returned to six events with the launch of an event in Japan.

Women's rugby sevens was included in the 2016 Olympic Games due to the IRB's successful bid to reintroduce rugby to the Summer games. Australia claimed the gold medal for the event, beating New Zealand in the final with a score of 24-17. Canada claimed the bronze medal after beating Great Britain 33-10 in the third place play-off. WR also successfully pushed for the inclusion of women's sevens in the 2018 Commonwealth Games.

Paris accueillera la 9ème étape du HSBC Seven series.

Le Paris Sevens aura lieu du 13 au 15 mai, au Stade Jean-Bouin.

A l’issue du Tournoi de Singapour qui à vue le premier sacre du Canada, les poules pour Paris ont été dévoilées.

La France devra se défaire de l’Angleterre, du Kenya et de l’Espagne.

Devant ses fans, l’Equipe de France sera opposée à l’Angleterre, au Kenya et à l’Espagne dans la poule C. Pour se qualifier en quart-de-finale de Cup, les Bleus devront terminer à l’une des deux meilleures places de la poule C, au terme de la journée du samedi 13 mai.

POULE A : Afrique du Sud, Ecosse, Japon

POULE B : Nouvelle Zélande, Pays de Galles, Argentine

POULE C : Angleterre, Kenya, France, Espagne

POULE D : Australie, Fidji, Samoa, Russie

France Sevens , actuellement hébergé comme le Paris Sevens , est un tournoi international annuel de séminaires de rugby . L' événement fait partie de la Sevens World Series et a été accueilli à Bordeauxen 2004. La France a également accueilli des tournois dans la série Sevens Grand Prix , à Lyon .

De 1996 à 1999, le tournoi était connu sous le nom de Air France Sevens et, en 2000, il faisait partie de la série inaugurale IRB Sevens World Series.

La CISR a accueilli le tournoi à Bordeaux en 2004, avant de retourner à Paris pour 2005 et 2006 . L'événement a effectivement été remplacé dans la World Sevens Series par Scotland Sevens à Edinburgh pour lasaison 2006.

Entre 2011 et 2015, Lyon a organisé une étape du circuit européen, la Sevens Grand Prix Series .

La Série mondiale Sevens est revenue en France pour la saison 2015-16, avec la reprise du tournoi Paris Sevens en 2016.

Les IRB Sevens World Series sont créés en 1999-2000 et le tournoi parisien en fait partie. Les Néo-Zélandais conservent leur titre et s'imposent de nouveau en dominant largement l'Afrique du Sud sur le score de 69 à 10. Entre 2000 et 2004, les World Sevens Series passent par Cardiff, abandonnant le tournoi français.

En 2004, l'étape est cependant réintégré aux programme mondial. Elle se dispute cette année-là au Stade Chaban-Delmas à Bordeaux où la Nouvelle-Zélande l'emporte à nouveau en battant les Anglais 28 à 19 en finale. La saison suivante, elle fait son retour à Paris mais cette fois au Stade Jean-Bouin. C'est l'équipe de France qui est sacrée grâce à sa victoire 28 à 19 contre les fidjiens, première victoire française lors d'un tournoi des World Series. La compétition fait son retour à Charléty la saison suivante et elle connaît sa dernière édition avec une victoire de l'Afrique du Sud aux dépens de l'équipe des Samoa (33 à 12). La France n'organise pas l'édition 2007 en raison de la coupe du monde de rugby à XV qui disputera la même année. Les World Sevens Series intègrent alors l'Écosse dans le circuit mondial et Glasgow reste par la suite une étape annuelle.

L’élite mondiale du rugby à 7 a rendez-vous à Paris. Venez partager l’esprit Sevens et soutenir les Bleus les 13 & 14 mai prochains à Paris au stade Jean-Bouin !LES STARS DU RUGBY À 7 ONT RENDEZ-VOUS À PARIS

Avant dernière étape du circuit mondial rugby à 7 (HSBC World Rugby Sevens Series), les seize meilleures équipes internationales du rugby à 7 se réunissent pour s'affronter sur la pelouse de Jean-Bouin.

Le jeu à 7 est connu pour sa rapidité et son spectacle. Il va donc y avoir du jeu et de l’enjeu !

2 JOURS DE FÊTE NON STOP

Amateurs de rugby et/ou de fête, le HSBC Paris Sevens est fait pour vous !

Avec le Sevens, le spectacle est sur le terrain mais aussi dans les tribunes où l’ambiance bat son plein avec des supporters chantant et dansant parés de leur plus beau déguisement.

Paris ne va pas déroger à la règle : les 13 & 14 mai 2017, Jean-Bouin sera sportif ET festif ! Rempli de supporters français et du monde entier, remontés à bloc, l'Esprit Sevens sera au rendez-vous.

LE PROGRAMME Samedi 13 mai 2017 :

Le premier jour du tournoi est réservé aux matches de poules, décisifs pour accéder aux phases finales.

Dimanche 14 mai 2017 :

Le second jour est réservé aux phases finales, très importantes pour établir le classement final.

Sans oublier les nombreuses animations qui seront proposées dans les tribunes, dans les coursives et sur le parvis qui permettront aux spectateurs de vivre une expérience unique de fête, d’échange et de partage pendant ces 2 jours de compétition.

C’est la bonne nouvelle de ce samedi midi ! À Jean Bouin, les Bleus sont parfaitement entrés dans le Paris Sevens. Auteurs de quatre essais face à des Kenyans redoutables, récents vainqueurs du tournoi de Singapoure, les coéquipiers de Julien Candelon ont effectué une formidable deuxième mi-temps pour emporter le premier round du tournoi à 7 hexagonal (22-14). Visiblement revigorés par le retour à la compétition de Virimi Vakatawa, dont la puissance a causé de nombreux problèmes aux défenseurs kenyans, les Bleus ont envoyé un signal fort aux quelques 10 000 spectateurs présents depuis 11 heures ce matin, Porte d’Auteuil.

En fin de match, le tricolore Manuel Dall’Igna analysait : « Les Kenyans nous ont cueillis à froid par un essai magnifique. De notre côté, nous nous sommes un peu précipités en rendant des ballons au pied. A 14-5, on s’est fait peur et, à l’avenir, nous devrons également resserrer les boulons en défense. Mais l’essentiel est sauf ». De ce match, on retiendra le « off-load » magnifique de Virimi Vakatawa et l’essai de cinquante mètres aplati par Julien Candelon, après un raffut magnifique. La prochaine étape, pour les Bleus, se disputera à 16 heures contre l’Angleterre.

Vainqueurs de l'Ecosse lors de la finale du Paris Sevens (15-5), ce dimanche, l'Afrique du Sud est déjà assurée de remporter le circuit mondial.

L'Afrique du Sud a remporté dimanche le tournoi de rugby à 7 de Paris en battant l'Écosse en finale (15-5). C'est le cinquième tournoi (sur neuf joués) remporté par les Blitzboks cette saison. Les Sud-Africains sont assurés de remporter le circuit mondial avant même la dernière étape à Londres, le week-end prochain. Ils succèdent au palmarès aux Fidji, victorieux des deux dernières éditions.

La troisième place du tournoi a été prise par la Nouvelle-Zélande, qui a battu l'Angleterre en petite finale (12-5). Les Bleus, eux, ont terminé septièmes.

Le rugby à sept (ou rugby à 7) est la variante du rugby à XV qui se joue par équipes de sept joueurs sur le terrain (plus les remplaçants). Le rugby à sept reprend les caractères communs du rugby à XV : deux équipes qui se disputent un ballon ovale, le ballon joué à la main (passes) ou au pied (coups), des formes de mêlées et de touches, un objectif qui consiste à marquer plus de points que l'adversaire en réussissant soit des essais soit des buts.

Le rugby à sept est originaire d'Écosse et s'est développé dans la seconde moitié du xxème siècle dans les pays anglo-saxons (Afrique du Sud, Nouvelle-Zélande, Australie, Royaume-Uni), puis en France. Le 9 octobre 2009, le rugby à sept devient un sport olympique à partir des Jeux olympiques de Rio de Janeiro 2016, où l'équipe masculine des Fidji et l'Australie du côté des dames, ont remporté les premières médailles d'or.

En 1976, Ian Gow et Tokkie Smith, président de la filiale de Rothmans à Hong-Kong et entrepreneur sud-africain ressuscitent le jeu à sept en organisant un tournoi réunissant douze équipes à Hong-Kong. C'est un succès qui va entraîner la création de plusieurs autres tournois.

En 1993 à Édimbourg en Écosse a lieu la première coupe du monde de rugby à sept mettant aux prises 24 équipes nationales. Cette coupe du monde de rugby à sept aura désormais lieu tous les quatre ans.

En 1999-2000, l'IRB (International Rugby Board) organise une série de dix tournois internationaux, l'IRB World Sevens Series, qui couronne la meilleure nation sur l'ensemble de la saison.

Le 9 octobre 2009, le Comité international olympique intègre le rugby à 7 parmi les sports présents aux Jeux olympiques d'été et ce à compter des jeux de 2016 L'arrivée du rugby à 7 dans le programme olympique entraîne d'abord un arrêt de la Coupe du monde de rugby à 7 après l'édition de 2013 en Russie (qui est attribuée à la Nouvelle-Zélande après son écrasante victoire face à l'Angleterre 33 à 0). Cependant, en juin 2013, l'IRB décide que la compétition sera maintenue et se tiendra tous les quatre ans à partir de 2018.

Les règles de base du rugby à 7 sont fondées sur celles de son homologue à XV. Les différences y sont, comme on peut s'y attendre, principalement liées au nombre réduit de joueurs. La liste de variations officielles est détaillée dans un document de World Rugby. (Ci-dessous, entre parenthèses figure la version correspondante du rugby à XV.)

Joueurs : Par équipe, il y a 7 joueurs sur le terrain (15). Hors terrain, 5 remplaçants (7) et 3 remplacements possibles (8) au maximum sont permis par équipe. Un joueur remplacé peut revenir en jeu sauf en cas de blessure ouverte ou saignante (c'est possible à 15). Les mêlées se font avec 3 avants (8) par camp. Comme au rugby à XV, les joueurs sont classés par poste : en ligne avant, deux piliers et un talonneur qui forment la mêlée ; les arrières, 2 demis de mêlée et d'ouverture, 1 centre, et un ailier-arrière. Du fait que le terrain est le même qu'à 15, la faible densité de joueurs rend le jeu plus dynamique et les essais beaucoup plus fréquents. De ce fait également, le gabarit des joueurs est moins massif.

Temps de jeu : Un match est joué en deux mi-temps de 7 minutes (40) au plus de temps de jeu (non arrêté), avec une pause de 1 minute au plus (10 à 15) pour changer de côté. Une finale de tournoi peut durer 2 fois 10 min, avec au plus 2 min de pause. En cas d'égalité (match nul), ce temps de jeu est suivi d'une ou plusieurs prolongations de 5 min jusqu'à ce qu'une équipe l'emporte par les premiers points marqués (ordinairement 2 prolongations de 10 min, puis tirs au but).

Marque : Une transformation se fait par coup de pied tombé (anglais drop goal), dans les 40 secondes (ordinairement par coup de pied placé, et 90 s). L'équipe qui a marqué effectue la remise en jeu (c'est l'adversaire qui remet en jeu), par un drop goal qui doit atteindre la ligne des 10 mètres adverse. En prolongations, les premiers points marqués déterminent le vainqueur final.

Arbitrage : Il y a un juge d'en-but par côté (les juges de touche vont dans l'en-but) qui aidé par un juge de touche signale le passage de pénalités et transformations. Un joueur exclu temporairement pour anti-jeu ou jeu dangereux (carton jaune) l'est pour une durée de 2 min (10 min) : une telle suspension engendre une faiblesse très sévère de son équipe du fait qu'1 joueur sur 7 est exclu (1 sur 15). La règle de l'avantage est rapide, durant habituellement un temps de jeu (plusieurs). Nombre de pénalités suivant des fautes de jeu se font par un tir libre (free kick) du centre de la ligne médiane (proche du lieu de la faute), au choix à la volée ou en drop goal (en coup de pied placé). pour un tir au but, cela doit se faire dans les 30 secondes (60 s)

St Michael Cornhill, City of London by Jelltex

Saturday

A red letter day for many reasons: 7th wedding anniversary, open house, International Speak Like A Pirate Day. And the sun shone. And like previous years, we underplanned our day, and so the night before Open House we were still planning a route and buildings to visit. One of the places I really wanted to go was an old cinema in Muswell Hill, but it would have taken two hours, to get up and and back, walk up the hill from the station. And so on the train up to London, we decided to scrub it from the list. In truth there are just so many buildings to visit, it is hard to know where to start. And on top of that, we failed to win any places for the really special buildings in the ballots, which meant the list of buildings looked like it was thick with churches.

We decide to catch the quarter to eight train, which means that we can lay in bed until half six, in fact I think we could have laid in bed for most of the day. I know that a day on the hard streets of London did not fill me with joy. However, once we were up, and sipping from a fresh cup of coffee, we were ready for the day.

A quick drive down the hill to Martin Mill, find a parking space and go tot he platform for the 5 minute wait for the train. It is a glorious morning, not a breath of wind, but the crows and rooks above are making so much noise, something had wound them up. The train was filling up already, of just those who were on board sitting at the seats with a table, which is what Jools and I wanted to do. But, we find a seat, but for me on the wrong side of the train. And we are off, gliding up Martin Mill bank towards the portal of Guston Tunnel and then down to Dover.

The train fills up as we travel towards London: clouds gather as we near Ebbsfleet, maybe there'd be rain before the morning was out? We hoped not, but we both had coats, but I think we would be more likely to be carrying them before the morning was out. St Pancras was heaving, really busy with the normal mix of people, but lots of French rugby supporters milling around, wearing berets and striped t shirts: I kid you not. But we were on a mission, to head to the back of the station to the Italian place where we would have breakfast. We both have the cooked breakfast, which is fine, but not really very Italian, but then you can't fry pasta. Or can you?

That done, we walk down onto the underground station to catch a train to Bank, where our church odyssey would begin. It was madness down there with the platorm fll, we make our way to the far end where there was less people, and even manage to squeeze on the train. Three stops later, we get off and make our way to the surface, and from there it is a short walk up Cornhill to St Michael's. And, it is open!

The church is an arched Wren designed one, with an eggshell blue ceiling, and is wonderful. It also has many memorials and some fine glass. In addtion the wardens are really welcoming, and point out items of interest. They also give us a list of the churches that would be open, but looking at the list we see that St Peter, just up Cornhill would be closed. We walk up just in case, but find the doors locked, and it looking a very dispiriting place from outside. But as I had not expected it to be open, I was not downhearted. Next on the list was St Mary at Hill, another church that is always locked, but according to the list would be open from ten to five. Needless to say it was locked. It had taken half an hour out of the day to get here, only to find it shut fast, not good.

------------------------------------------------

The rabbit-eared tower, with its echoes of St Mary Aldermary, is hemmed in by the busy 19th Century townscape of Cornhill. The church, apart from its tower, was destroyed in the Great Fire, but then rebuilt by the parish. The rebuilding is often credited to Wren, but as Simon Bradley points out there is no evidence that the workshop was involved. The old tower was then taken down and the parish proceeded to build a new one. It was completed to the design of Nicholas Hawksmoor in the 1720s. In the 1850s George Gilbert Scott came along, and St Michael received what was probably the biggest Victorianisation of any large City church. All the 17th Century furnishings were removed, the windows filled with Italian-style tracery and a porch was added facing into Cornhill. Most invasive of all, Scott filled the interior with polychromatic decoration in the style of the day, although Wayland Young notes that the devastating effect of Scott's work... was reduced in 1952 by the substitution of white and gold paint for his harsh polychrome. However, Scott's furnishings are all of the highest quality, and it is difficult to regret his impact. One great survival is the organ, originally of 1684 and generally considered one of the best in the City.

The splendid war memorial depicting the church's patron saint is by Richard Goulden. There is a sweet little garden out the back, and its rectangular shape with a path going around the outside might help to suggest to you what it once was, a cloister.

Simon Knott, December 2015

www.simonknott.co.uk/citychurches/048/church.htm

St Michael, Cornhill, is a medieval parish church in the City of London with pre-Norman Conquest parochial foundation. The medieval structure was lost in the Great Fire of London, and replaced by the present building, traditionally attributed to Sir Christopher Wren.[1][2] The upper parts of the tower are by Nicholas Hawksmoor.[3] The church was embellished by Sir George Gilbert Scott and Herbert Williams in the nineteenth century.

The church of St Michael was in existence by 1133. The patronage was in the possession of the Abbot and convent of Evesham until 1503, when it was settled on the Drapers Company. A new tower was built in 1421, possibly after a fire. John Stow described the church as "fair and beautiful, but since the surrender of their lands to Edward VI, greatly blemished by the building of four tenements on the north side thereof, in the place of a green church-yard". On the south side of the church was a churchyard with what Stow calls a "proper cloister", with lodgings for choristers, and a pulpit cross, at which sermons were preached. These were maintained by Sir John Rudstone, after whose death in 1530 the choir was dissolved and the cross fell into decay.[4]

There is a folk tale, dating from the early 16th-century, which tells of a team of bellringers who once saw 'an ugly shapen sight' appear as they were ringing the bells during a storm. They fell unconscious, but later discovered scratch marks in the masonry. For years afterwards these were pointed out as the 'Devil's clawmarks'.

The medieval church, except for the tower, was destroyed in the Great Fire of London in 1666, and the present building was begun in 1672.[1] The design is traditionally attributed to Sir Christopher Wren.[1][6] However, the authors of the Buildings of England guide to the City churches believe Wren's office had no involvement with the rebuilding of the body of the church, the parish having dealt directly with the builders.[2] The new church was 83 feet long and 67 feet wide, divided into nave and aisles by Doric columns, with a groined ceiling. There was an organ at the west end, and a reredos with paintings of Moses and Aaron at the east. The walls, George Godwin noted, did not form right-angles, indicating the re-use of the medieval foundations.[1]

The fifteenth-century tower, having proved unstable, was demolished in 1704 by order of the Archbishop.[3] A 130-foot high replacement was completed in 1721. In contrast to the main body of the church, it was built in a Gothic style, in imitation of that of Magdalene College, Cambridge.[1] Construction had begun in 1715, with money from the coal fund.[6] The designer of the lower stages was probably William Dickinson, working in Christopher Wren's office.[2] Funds proved inadequate, and work stopped in 1717 with the tower half completed. The tower was eventually completed in 1722[3] with the aid of a grant from the Commission for Building Fifty New Churches, the upper stages being to the designs of its surveyor, Nicholas Hawksmoor.[6] Containing elaborately panelled turrets, Hawksmoor's tower contains King's Chapel terminations in the pinnacles.[3] Repairs were made in 1751, 1775, and 1790, the last two of which were done under the survey of George Wyatt. In the 1790 repairs, the south aisle windows and the east window were made circular, as well as the addition of a new pulpit, desk, altar rail, east window glass, and 12 new brass branches.

In the late 1850s, the Drapers Company, motivated by legislation that would have forced them to hand certain funds over to the Ecclesiastical Commissioners if they were not spent on St Michael’s, decided to fund a lavish scheme of embellishment, and asked George Gilbert Scott to carry out the work.

Scott demolished a house that had stood against the tower, replacing it with an elaborate porch, built in the "Franco-Italian Gothic" style(1858–1860), facing Cornhill.[3][8] It is decorated with carving by John Birnie Philip, which includes a high-relief tympanum sculpture depicting "St Michael disputing with Satan".[9] Scott inserted Gothic tracery to the circular clerestory windows, and into the plain round-headed windows on the south side of the church. New side windows were created in the chancel, and an elaborate stone reredos, incorporating the paintings of Moses and Aaron by artist Robert Streater[3] from its predecessor, was constructed in an Italian Gothic style. A contemporary account of the work explained that this was appropriate since "the classical feeling which pervades the Italian school of Gothic art enabled the architect to bring the classical features of the building into harmony with the Gothic treatment which our present sympathies demand".[7] The chancel walls were lined with panels of coloured marble, up to the level of the top of the reredos columns, and richly painted above this point.[7] It was said that Scott "proposes to brighten all the roof with colour... and he fuses the vaulting into something transitional between Pointed and Italian. And he inserts tracery in all the round-headed windows, and the great ugly stable-like circles of the clerestory become roses under his plastic hand."[3]

Stained glass by Clayton and Bell was installed, with a representation of Christ in Glory in the large circular east window. Its splays were enriched with inlaid and carved marble, with four heads in high relief enclosed in medallions. The other windows contained a series of stained glass images illustrating the life of Christ, with the crucifixion at the west end.[7]

A further campaign of medievalising decoration was carried out in the late 1860s by Herbert Williams, who had worked with Scott on the earlier scheme. Williams built a three bay cloister-like passage, with plaster vaults, on the south side of the building, and in the body of the church added richly painted decoration to Wren's columns and capitals. The reredos was enriched with inlaid marble, and the chancel was given new white marble steps and a mosaic floor of Minton’s tesserae and tiles. In what the Building News described as a "startling novelty" a circular opening was cut in the vault of each aisle bay and filled with stained glass, and skylights installed above.[10]

Few original furnishings were retained in its Victorian re-imagining, but the 1672 font given by James Paul survived, although a new balustrade was added.

en.wikipedia.org/wiki/St_Michael,_Cornhill

The Church lies over the remains of the Basilica – the northern most part of the great Roman Forum built in the first century AD. It stands near to the site of a church founded by King Lucius in AD 179 - the oldest site of Christian worship in London. The name ‘Cornhill’ is first mentioned in the 12th century, the ‘hill’ indicating the rising ground on which St. Michael’s stands, and ‘corn’ being derived from the corn-market which was once held there.

The Church of St. Michael’s is known to have been in existence before the Norman Conquest, for it is recorded that in 1055 Alnothus the priest gave it to the abbot of Evesham. During the reign of King Henry VII (1485-1509), the patronage was transferred to the Drapers’ Company, which still has the gift of the living. Robert Fabyan, the author of the 'Chronicles of England and France', was buried at St. Michael's in 1513. King Henry VIII's physician, Robert Yaxley, was also buried at the Church in 1540.

The Church, with the exception of the tower, was completely destroyed in the Great Fire of 1666. The present Church was rebuilt by Sir Christopher Wren between 1669 and 1672. The interior, with its majestic Tuscan columns, was beautified and repaired in 1701 and again in 1790. Pre-Victorian features that remain in the Church today include 17th paintings of Moses and Aaron incorporated into the reredos, as well as a wooden sculpture of 'Pelican in her Piety' dating from 1775. The vestry retains its 17th century panelling, with a fine carved overmantel.

In 1716, the poet Thomas Gray, famous for his 'Elegy Written in a Country Churchyard', was born in a milliner's shop adjacent to St. Michael's and was baptised in the Church. The very font in which this occurred, dating from 1672, still remains. The tower was rebuilt in the ‘Gothick’ style between 1718 and 1722, the work being commenced by Wren and completed by Nicholas Hawksmoor. It houses a peal of 12 bells, all of which were originally cast by the Phelps Foundry of Whitechapel.

The interior was extensively remodelled in the High Victorian manner by Sir George Gilbert Scott between 1857 and 1860. Scott recalled that he ‘attempted by the use of early Basilican style to give a tone to the existing classic architecture’. As part of this scheme of reordering, the eminent woodcarver William Gibbs Rogers carved new pews and a pulpit and lectern (which earned him a prize in the Great Exhibition of 1851) for the Church. In addition, an ensemble of stained glass was made by the firm Clayton & Bell and a new porch, with a tympanum sculpture of St. Michael by John Birnie Philip, was added.

In 1906, the parishes of St. Peter le Poer and St. Benet Fink were united to St. Michael’s upon the demolition of the former church, the latter having been united to the former after its demolition in 1846; hence the practice of appointing six churchwardens, two for each parish. The Church was fortunate to escape serious damage in the Second World War. The interior was restored in 1960, with the roofs and the nave of the tower being renewed in 1975.

Detailed information concerning the Church's fine musical tradition can be found on the Music page. Famous organists of St. Michael's have included: Obadiah Shuttleworth (1723-1734): Composer and violinist who played at concerts organised by Thomas Britton ('the musical small coal man') in Clerkenwell and at the Swan Tavern in Cornhill. He was also organist at the Temple Church. William Boyce (1736-1768): One of the foremost English composers of the 18th century, he was also appointed Master of the King's Musick in 1755 and organist at the Chapel Royal in 1758. His eight symphonies, anthems and odes are well known.

Theodore Aylward (1769-1781): Composer who became Gresham Professor of Music in 1771, and organist of St. George's Chapel, Windsor, in 1788. He was involved in the organisation of both the Shakespeare Jubilee Procession of 1769 and the Handel Commemoration of 1784.

Richard John Samuel Stevens (1781-1810): Composer mainly of glees who succeeded Aylward as Gresham Professor of Music in 1801. He also served as organist at the Inner Temple and Charterhouse. His memoirs, which have been published in a modern edition, present a fascinating insight into the musical world of Stevens' time.

Richard Davidge Limpus (1849-1875): Founder of the [Royal] College of Organists, which was originally based at St. Michael's, in 1864. Some of the College's early fellowship and associateship examinations took place at the Church.

Harold Edwin Darke (1916-1966): Composer best known for his setting of 'In the Bleak Midwinter' and his Communion settings. He made famous a series of Monday lunchtime recitals that continues to the present day, and founded the St. Michael's singers in 1919. During the Second World War, he served as acting organist at King's College, Cambridge.

www.st-michaels.org.uk/history-NL.html

6803 RhB516 R1542 near Malans by Brian Denton

Another reason for covering this busy section of the Route. Not only the Chur-Davos and Disentis to Scoul-Tarasp express services . Also the units on stoppers to Schiers on Table 941 dating from 1971

Priory Park, Dudley - Path to Priory Ruins by Elliott Brown

One of the main reasons for coming to Dudley was to see the ruins of the Priory in Priory Park.

There was a bit of a light sprinkle of snow in Dudley, so was a bit cold.

Priory Park is near The Broadway.

These are the ruins of Dudley Priory, or as it was once known St James's Priory. It dates to the 12th century, and was destroyed in the 1530s during the Reformation.

Dudley Priory

Dudley Priory is a dissolved priory in Dudley, West Midlands, England. The ruins of the priory are located within Priory Park, alongside the Priory Estate, and is both a Scheduled Ancient Monument and Grade I listed. The ruins received this status on September 14, 1949.

The priory was founded in 1160 by Gervase Paganel, Lord of Dudley, in memory of his father. It was established as a dependency of the Cluniac Priory of Much Wenlock and was dedicated to Saint James. The priory was built from local limestone, quarried from Wren's Nest. A bull was issued by Pope Lucius III and the possessions included the Church of St. Edmund, Church of St. Thomas and the churches of Sedgley and Northfield with the chapel of Cofton Hackett. In obedience to a papal mandate in 1238, the bishops of Worcester, Coventry and Lichfield came to an agreement as to the bounds of their respective dioceses whereby it was decreed that the town of Dudley, with its churches and appurtenances, should belong to Worcester, while the castle and priory should remain under the jurisdiction of the bishop of Coventry and Lichfield. The priory was dissolved in 1395, but refounded as a denizen priory soon after.

The priory was enlarged after being founded. A surviving piece of one of these enlargements is an archway to Lady Chapel area of the Priory, built in the 14th century, dedicated to the Virgin Mary. It is believed that the Lady Chapel was constructed by the Sutton family.

The priory was closed by King Henry VIII in the 1530s as part of the nationwide Dissolution of the Monasteries. Following the dissolution, the priory was granted to Sir John Dudley, 1st Duke of Northumberland in 1540. Following his execution, the buildings fell into disrepair and became ruinous. In the 18th century, part of the ruins of the church had been used by a tanner, a thread manufacturer, and for grinding glass and polishing steel. The surrounding area became industrialised. The nearby pools were drained and in 1825, Priory Hall was constructed.

In 1926, Dudley County Borough council purchased Dudley Priory and the surrounding rural land (approximately a third of which existed within Sedgley, prompting the borders to be altered) as part of plans to develop a new residential area. Dudley Priory was incorporated into the new Priory Park which served the new Priory Estate that was developed between 1929 and 1939 mostly with council housing to rehouse people from town centre slums.

In 1939, archaeologist Rayleigh Radford put stone lines in the grass to mark out the walls of rooms and cloisters in the priory. Rayleigh Radford also excavated medieval tiles which are now exposed at the surface.

Grade I listing

Founded 1160 as a dependency of the Cluniac Priory of Much Wenlock. Limestone

rubble. Some fragments of the conventual church remain with some exposed tiled

pavements. Foundations of claustral buildings. AM.

Priory Ruins, Dudley - Heritage Gateway

A path to the Priory Ruins.

Rain At Last ! by Dan Belton ( No Badger Cull ) In Memoriam

3 22

For some reason I suddenly can't view videos so I don't know if it works or not. It's been such a long wait for it, we had a huge thunderstorm too, five minutes before this I had the sunroof open waiting for the fox cubs. Thanks so much for the honest comments and advice regarding the fox cubs, it's complicated by the fact that other people in the street may be feeding them or think of them as ' their ' foxes. I obviously can't do anything regarding catching them or calling the RSPCA or a wildlife hospital without talking to people ( which isn't easy for a neurotic fool like me ), the whole thing is heartbreaking. I wouldn't be surprised if the thunderstorm might have been too much for them, I know dogs can die from their fear, maybe that would be for the best at least for the worst one.

Eden Project 07-03-2005 by Karen Roe

Top 10 reasons to visit the Eden Project

Here's some of what you'll find when you visit:

1.the world's largest rainforest in captivity with steamy jungles and waterfalls

2.cutting-edge architecture and buildings

3.stunning garden displays all year round

4.world-class sculpture and art

5.evening gigs, concerts and an ice rink in the winter

6.educational centre and demonstrations to inspire all ages

7.brilliant local, fairly traded food in the restaurants and cafes

8.a rainforest lookout that takes you above the treetops

9.living example of regeneration and sustainable living

10.free land train pulled by a tractor.

Even if you've visited before, our plants, exhibits and events programme change every season and every year.

Rainforest Biome - Our 50-metre-tall Biome houses the world’s largest rainforest in captivity.

Mediterranean Biome - A colourful, sensory journey through citrus, olives, vines and perfumed herbs.

In our beautifully transformed clay pit in Cornwall, you'll find over 80 exhibits, including unusual plant combinations, unique sculpture and quirky information displays.

The Core is Eden's innovative education centre: it's a fantastic building full of interactive displays where both children and adults can press buttons, wind handles and peer inside things.

The Dining Room Portrait of Lily Sullivan - Rone Empire Installation Exhibition; Burnham Beeches, Sherbrooke by raaen99

1 3

Although all the rooms of the Rone - Empire installation exhibition are amazing for many different reasons, there are two major standouts. The Dining Room is one. As a well proportioned and elegant space, it runs over half of the original Burnham Beeches floor plan. It features two long tables covered in a Miss Havisham like feast of a trove of found dinner table objects from silverware and glassware to empty oyster shells and vases of grasses and feathers.

The Dining Room installation I personally found especially confronting. In 1982, I visited Burnham Beeches when it was a smart and select hotel and had Devonshire tea in the dining room at a table alongside the full length windows overlooking the terraces below. I was shocked to see a room I remember appointed with thick carpets and tables covered in gleaming silver and white napery, strewn with dust and leaves, and adorned with Miss Havisham's feast of found dining objects.

Melbourne based street artist Rone (Tyrone Wright) used the decaying glory of the 1933 Harry Norris designed Streamline Moderne mansion, Burnham Beeches in the Dandenong Ranges' Sherbrooke, between March the 6th and April 22nd to create an immersive hybrid art space for his latest installation exhibition; "Empire".

"Empire" combined a mixture of many different elements including art, sound, light, scent, found objects, botanic designs, objects from nature and music especially composed for the project by Nick Batterham. The Burnham Beeches project re-imagines and re-interprets the spirit of one of Victoria’s landmark mansions, seldom seen by the public and not accessed since the mid 1980s. According to Rone - Empire website; "viewers are invited to consider what remains - the unseen cultural, social, artistic and spiritual heritage which produces intangible meaning."

Rone was invited by the current owner of Burnham Beeches, restaurateur Shannon Bennett, to exhibit "Empire" during a six week interim period before renovations commence to convert the heritage listed mansion into a select six star hotel.

Rone initially imagined the mansion to be in a state of dereliction, but found instead that it was a stripped back blank canvas for him to create his own version of how he thought it should look. Therefore, almost all the decay is in fact of Rone's creation from grasses in the Games Room which 'grow' next to a rotting billiards table, to the damp patches, water staining and smoke damage on the ceilings. Nests of leaves fill some spaces, whilst tree branches and in one case an entire avenue of boughs sprout from walls and ceilings. Especially designed Art Deco wallpaper created in Rone's studio has been installed on the walls before being distressed and damaged. The rooms have been adorned with furnishings and objects that might once have graced the twelve original rooms of Burnham Beeches: bulbulous club sofas, half round Art Deco tables, tarnished silverware and their canteen, mirrored smoke stands of chrome and Bakelite, glass lamps, English dinner services, a glass drinks trolley, photos of people long forgotten in time, walnut veneer dressing tables reflecting the installation sometimes in triplicate, old wire beadsteads, luggage, shelves of books, an Underwood typewriter, a John Broadwood and Sons of London grand piano and even a Kriesler radiogramme. All these objects were then covered in a thick sheet or light sprinkling of 'dust' made of many different things including coffee grinds and talcum powder, creating a sensation for the senses. Burnham Beeches resonated with a ghostly sense of its former grandeur, with a whiff of bittersweet romance.

Throughout the twelve rooms, magnificent and beautifully haunting floor-to-ceiling and wall-to-wall portraits of Australian actress Lily Sullivan, star of the Foxtel re-make of Picnic at Hanging Rock, appear. Larger than life, each portrait is created in different colours, helping to create seasonal shifts as you move from room to room.

Although all the rooms are amazing for many different reasons, there are two major standouts. The Dining Room is one. The Study is the other. It features walls of books covered with a portrait of Lily Sullivan, and the entire room is partially submerged in a lake of black water with the occasional red oak leaf floating across its glassy surface.

I feel very honoured and privileged to be amongst the far too few people fortunate enough to have seen Rone's "Empire", as like the seasons, it is ephemeral, and it will already have been dismantled. Rone's idea is that, like his street art, things he creates don't last forever, and that made the project exciting. I hope that my photographs do justice to, and adequately share as much as is possible of this amazing installation with you.

319, High Street, 18/8/18 by Kieran Marshall

The main reason for venturing to Loughborough was to try and see the last two Optare Tempos in the Wellglade fleet that I had not seen. 319 was one of them, new in August 2007 to Kinchbus and is seen on a Route 12 service

the reason by habaneros

1 3

Haunted skyscraper by Matthew Hester

4 4

For legal reasons I can not give the name of the building nor its location. Lets just say it is one of the most reportedly haunted buildings in the state of Connecticut. More to come soon!

Wien, 8. Bezirk (l’arte di fare giustizia di Vienna), Landesgericht (regional court, tribunale, tribunal) für Strafsachen (matière pénale, criminal matters, materia penale, sprawach karnych (Frankhplatz/Landesgerichtsstraße) by alfred lex

Zum Gedenken an die hier während der NS-Zeit aus politischen Gründen hingerichteten Frauen und Männer (in memoriam to the here during the Nazi era for political reasons executed women and men)

Vienna Regional Court for Criminal Matters

The Vienna Regional Court for Criminal Matters (colloquially referred to as "landl" (Landesgericht)) is one of 20 regional courts in Austria and the largest court in Austria. It is located in the 8th District of Vienna, Josefstadt, at the Landesgerichtsstraße 11. It is a court of first respectively second instance. A prisoners house, the prison Josefstadt, popularly often known as the "Grey House" is connected.

Court Organization

In this complex there are:

the Regional Court for Criminal Matters Vienna,

the Vienna District Attorney (current senior prosecutor Maria-Luise Nittel)

the Jurists association-trainee lawer union (Konzipientenverband) and

the largest in Austria existing court house jail, the Vienna Josefstadt prison.

The Regional Criminal Court has jurisdiction in the first instance for crimes and offenses that are not pertain before the district court. Depending on the severity of the crime, there is a different procedure. Either decides

a single judge,

a senate of lay assessors

or the jury court.

In the second instance, the District Court proceeds appeals and complaints against judgments of district courts. A three-judge Court decides here whether the judgment is canceled or not and, if necessary, it establishes a new sentence.

The current President Friedrich Forsthuber is supported by two Vice Presidents - Henriette Braitenberg-Zennenberg and Eve Brachtel.

In September 2012, the following data have been published

Austria's largest court

270 office days per year

daily 1500 people

70 judges, 130 employees in the offices

5300 proceedings (2011) for the custodial judges and legal protection magistrates, representing about 40 % of the total Austrian juridical load of work

over 7400 procedures at the trial judges (30 % of the total Austrian juridical load of work)

Prosecution with 93 prosecutors and 250 employees

19,000 cases against 37,000 offenders (2011 )

Josefstadt prison with 1,200 inmates (overcrowded)

History

1839-1918

The original building of the Vienna Court House, the so-called civil Schranne (corn market), was from 1440 to 1839 located at the Hoher Markt 5. In 1773 the Schrannenplatz was enlarged under Emperor Joseph II and the City Court and the Regional Court of the Viennese Magistrate in this house united. From this time it bore the designation "criminal court".

Due to shortcomings of the prison rooms in the Old Court on Hoher Markt was already at the beginning of the 19th Century talk of building a new crime courthouse, but this had to be postponed because of bankruptcy in 1811.

In 1816 the construction of the criminal court building was approved. Although in the first place there were voices against a construction outside the city, as building ground was chosen the area of the civil Schießstätte (shooting place) and the former St. Stephanus-Freithofes in then Alservorstadt (suburb); today, in this part Josefstadt. The plans of architect Johann Fischer were approved in 1831, and in 1832 was began with the construction, which was completed in 1839. On 14 May 1839 was held the first meeting of the Council.

Provincial Court at the Landesgerichtsstraße between November 1901 and 1906

Johann Fischer fell back in his plans to Tuscan early Renaissance palaces as the Pitti Palace or Palazzo Pandolfini in Florence. The building was erected on a 21,872 m² plot with a length of 223 meters. It had two respectively three floors (upper floors), the courtyard was divided into three wings, in which the prisoner's house stood. In addition, a special department for the prison hospital (Inquisitenspital ) and a chapel were built.

The Criminal Court of Vienna was from 1839 to 1850 a city court which is why the Vice Mayor of Vienna was president of the criminal courts in civil and criminal matters at the same time. In 1850 followed the abolition of municipal courts. The state administration took over the Criminal Court on 1 Juli 1850. From now on, it had the title "K.K. Country's criminal court in Vienna".

1851, juries were introduced. Those met in the large meeting hall, then as now, was on the second floor of the office wing. The room presented a double height space (two floors). 1890/1891 followed a horizontal subdivision. Initially, the building stood all alone there. Only with the 1858 in the wake of the demolition of the city walls started urban expansion it was surrounded by other buildings.

From 1870 to 1878, the Court experienced numerous conversions. Particular attention was paid to the tract that connects directly to the Alserstraße. On previously building ground a three-storey arrest tract and the Jury Court tract were built. New supervened the "Neutrakt", which presented a real extension and was built three respectively four storied. From 1873 on, executions were not executed publicly anymore but only in the prison house. The first execution took place on 16 December 1876 in the "Galgenhof" (gallow courtyard), the accused were hanged there on the Würgegalgen (choke gallow).

By 1900 the prisoners house was extended. In courtyard II of the prison house kitchen, laundry and workshop buildings and a bathing facility for the prisoners were created. 1906/1907 the office building was enlarged. The two-storied wing tract got a third and three-storied central section a fourth floor fitted.

1918-1938

In the early years of the First Republic took place changes of the court organization. Due to the poor economy and the rapid inflation, the number of cases and the number of inmates rose sharply. Therefore, it was in Vienna on 1 October 1920 established a second Provincial Court, the Regional Court of Criminal Matters II Vienna, as well as an Expositur of the prisoner house at Garnisongasse.

One of the most important trials of the interwar period was the shadow village-process (Schattendorfprozess - nomen est omen!), in which on 14th July 1927, the three defendants were acquitted. In January 1927 front fighters had shot into a meeting of the Social Democratic Party of Austria, killing two people. The outrage over the acquittal was great. At a mass demonstration in front of the Palace of Justice on 15th July 1927, which mainly took place in peaceful manner, invaded radical elements in the Palace of Justice and set fire ( Fire of the Palace Justice), after which the overstrained police preyed upon peaceful protesters fleeing from the scene and caused many deaths.

The 1933/1934 started corporate state dictatorship had led sensational processes against their opponents: examples are the National Socialists processes 1934 and the Socialists process in 1936 against 28 "illegal" socialists and two Communists, in which among others the later leaders Bruno Kreisky and Franz Jonas sat on the dock.

Also in 1934 in the wake of the February Fights and the July Coup a series of processes were carried out by summary courts and military courts. Several ended with death sentences that were carried out by hanging in "Galgenhof" of the district court .

1938-1945

The first measures the Nazis at the Regional Criminal Court after the "Anschluss" of Austria to the German Reich in 1938 had carried out, consisted of the erection of a monument to ten Nazis, during the processes of the events in July 1934 executed, and of the creation of an execution space (then space 47 C, today consecration space where 650 names of resistance fighters are shown) with a guillotine supplied from Berlin (then called device F, F (stands for Fallbeil) like guillotine).

During the period of National Socialism were in Vienna Regional Court of 6 December 1938 to 4th April 1945 1.184 persons executed. Of those, 537 were political death sentences against civilians, 67 beheadings of soldiers, 49 war-related offenses, 31 criminal cases. Among those executed were 93 women in all age groups, including a 16-year-old girl and a 72-year-old woman who had both been executed for political reasons.

On 30 June 1942 were beheaded ten railwaymen from Styria and Carinthia, who were active in the resistance. On 31 July 1943, 31 people were beheaded in an hour, a day later, 30. The bodies were later handed over to the Institute of Anatomy at the University of Vienna and remaining body parts buried later without a stir at Vienna's Central Cemetery in shaft graves. To thein the Nazi era executed, which were called "Justifizierte" , belonged the nun Maria Restituta Kafka and the theology student Hannsgeorg Heintschel-Heinegg.

The court at that time was directly subordinated to the Ministry of Justice in Berlin.

1945-present

The A-tract (Inquisitentrakt), which was destroyed during a bombing raid in 1944 was built in the Second Republic again. This was also necessary because of the prohibition law of 8 May 1945 and the Criminal Law of 26 June 1945 courts and prisons had to fight with an overcrowding of unprecedented proportions.

On 24 March 1950, the last execution took place in the Grey House. Women murderer Johann Trnka had two women attacked in his home and brutally murdered, he had to bow before this punishment. On 1 July 1950 the death penalty was abolished in the ordinary procedure by Parliament. Overall, occured in the Regionl Court of Criminal Matters 1248 executions. In 1967, the execution site was converted into a memorial.

In the early 1980s, the building complex was revitalized and expanded. The building in the Florianigasse 8, which previously had been renovated, served during this time as an emergency shelter for some of the departments. In 1994, the last reconstruction, actually the annex of the courtroom tract, was completed. In 2003, the Vienna Juvenile Court was dissolved as an independent court, iIts agendas were integrated in the country's criminal court.

Prominent processes since 1945, for example, the Krauland process in which a ÖVP (Österreichische Volkspartei - Austrian People's Party) minister was accused of offenses against properties, the affair of the former SPÖ (Sozialistische Partei Österreichs - Austrian Socialist Party) Minister and Trade Unions president Franz Olah, whose unauthorized financial assistance resulted in a newspaper establishment led to conviction, the murder affairs Sassak and the of the Lainzer nurses (as a matter of fact, auxiliary nurses), the consumption (Konsum - consumer cooporatives) process, concerning the responsibility of the consumer Manager for the bankruptcy of the company, the Lucona proceedings against Udo Proksch, a politically and socially very well- networked man, who was involved in an attempted insurance fraud, several people losing their lives, the trial of the Nazi Holocaust denier David Irving for Wiederbetätigung (re-engagement in National Socialist activities) and the BAWAG affair in which it comes to breaches of duty by bank managers and vanished money.

Presidents of the Regional Court for Criminal Matters in Vienna since 1839 [edit ]

Josef Hollan (1839-1844)

Florian Philipp (1844-1849)

Eduard Ritter von Wittek (1850-1859)

Franz Ritter von Scharschmied (1859-1864)

Franz Ritter von Boschan (1864-1872)

Franz Josef Babitsch (1873-1874)

Joseph Ritter von Weitenhiller (1874-1881)

Franz Schwaiger (1881-1889)

Eduard Graf Lamezan -Salins (1889-1895)

Julius von Soos (1895-1903)

Paul von Vittorelli (1903-1909)

Johann Feigl (1909-1918)

Karl Heidt (1918-1919)

Ludwig Altmann (1920-1929)

Emil Tursky (1929-1936)

Philipp Charwath (1936-1938)

Otto Nahrhaft (1945-1950)

Rudolf Naumann (1951-1954)

Wilhelm Malaniu (1955-1963)

Johann Schuster (1963-1971)

Konrad Wymetal (1972-1976)

August Matouschek (1977-1989)

Günter Woratsch (1990-2004)

Ulrike Psenner (2004-2009)

Friedrich Forsthuber (since 2010)

de.wikipedia.org/wiki/Landesgericht_f%C3%BCr_Strafsachen_...

grief by Simon Knott

Le Cimetière du Père Lachaise, Paris, France

On the face of it, Père Lachaise is not as interesting a cemetery as Montparnasse, but I had a number of reasons for coming here, not least because my Paris friends tell me that it is the most beautiful cemetery in the city, and I think they are right. It is true that you cannot be on your own wandering around here like you can at Montparnasse, but it is four times as big and its sloping site gives rise to winding little impasses that can be yours alone for the time you are in them.

If you are planning a visit yourself, it is worth noting that the best thing to do is to take the metro to Gambetta rather than to Père Lachaise. This brings you in at the top of the cemetery rather than the bottom. This is the quieter part of the cemetery, and very quickly I picked off Maria Callas, Stephane Grappelli and Gertrude Stein without being bothered too much by other visitors.

At this top end of the cemetery the visitor-magnet is the grave of Oscar Wilde. This is a fabulous sculpture by Jacob Epstein. The Irish government, which owns the grave and is responsible for maintaining it, has recently put a Perspex screen around it to stop visitors kissing it with lipstick kisses. Quite how anyone could think Wilde would want to be kissed by a girl is beyond me, though I suppose that all the lipstick kissers might not have been girls. Wilde's grave is easily found, being on a main avenue, but not all such significant figures are as accessible. I eventually found the tomb of Sarah Bernhardt after much searching, some distance from the nearest avenue. It did not appear to have been visited much at all in recent months.

In one quiet corner of the cemetery is a wall with a memorial to the Paris Commune. The communards had taken advantage of the siege of Paris during the Franco-Prussian War to declare a utopian republic, something along the lines of the one of seventy years earlier, but hopefully without the tens of thousands of opponents being guillotined this time. Incidentally, the French love to discuss and argue about politics so much that there is no chance of the country ever opting for a totalitarian regime. When the revolutionaries of the 1780s and 1790s started executing those who mildly disagreed with them, it was the start of a slippery slope at the bottom of which no one would have been left alive. Anyway, the communards hoped to avoid that. When the siege was over and the mess had been cleared up, they were brought to this wall in their hundreds and shot, their bodies dumped into conveniently adjacent mass graves.

This corner of the cemetery has become a pilgrimage site for Communists, and many of the graves around are for former leaders of the French Communist Party, in its day the largest and most powerful in Western Europe. In the 1980s, when I first started coming to Paris, they ran many of the towns and cities, especially in the industrial north.

Near here are some vast and terrifying memorials to the victims of the German occupation of France and Nazi concentration and death camps. Each camp has its own memorial, usually surmounted by an anguished sculpture, and with an inscription with frighteningly large numbers in it. There is a silence in this part of the cemetery. It is interesting to me that memorials in this part of France refer to 'the Nazi occupation and the Vichy government collaborators', while in the southern half of the country, which was under Vichy rule, the memorials usually talk about 'the German barbarity'.

I sat for a while, and then went off looking for more heroes. Marcel Proust and Frederick Chopin were easily found, Francis Poulenc less so. Wandering around I chanced by accident on the grave of the artist Théodore Géricault, which carries bronze relief versions of his Raft of the Medusa, starting point of the Musee d'Orsay, as well as other paintings. To be honest, the most interesting memorials are those to ordinary upper middle class Parisians who were raised to grandeur through art in death in a way that they cannot have known in life.

One of the saddest corners, and a rather sordid one, is to the American pop singer Jim Morrison, who died in Paris at the age of 27, burnt out and 20 stone after gorging himself on whisky, burgers and heroin. Well, so did Elvis, you might retort, but at least Elvis had some good tunes. The survival of Morrison's legend seems to rest entirely on the romance of his death and burial. Surely no one can be attracted by his music, those interminable organ solos and witless lyrics? His simple memorial (a bust was stolen in the 1980s) is cordoned off by barriers, and is the only one where a cemetery worker is permanently in attendance. I looked around at a crowd of about thirty people, all of whom were younger than me, and none of whom could have been alive when the selfish charlatan drank and drugged himself to death.

Shaking my head in incomprehension, (I didn't really, but I bet some people do) I finished off my visit by finding Colette, and bumping into Rossini on the way. Then I headed back into central Paris.

You can read my account of my travels at pariswander.blogspot.co.uk.

_DSC0970-2 by Ruggero Poggianella

www.fotopoggia.it

Please note that the fact that "this photo is public" doesn't mean it's public domain or a free “stock image”. Unauthorized use is strictly prohibited. If you wish to use any of my images for any reason/purpose please contact me for written permission. Tous droits reservés. Défense d'utilisation de cette image sans ma permission. Todos derechos reservados. No usar sin mi consentimiento.

Il bacino di Arcachon è un bacino di acqua salata, comunicante con l'Oceano Atlantico, situato in Francia nel dipartimento della Gironda, tra le città di Arcachon e Lège-Cap-Ferret. Fa parte delle Landes della Guascogna. A differenza degli stagni delle Landes, il bacino comunica con l'Oceano Atlantico tramite un passaggio, attraverso il quale la marea oceanica sposta quotidianamente una quantità considerevole d'acqua. L'alta marea si produce regolarmente ogni 12 ore circa. Durante la bassa marea, il bacino si riduce ad un'unione di canali navigabili. I canali ed i banchi di sabbia evolvono nel tempo sotto l'influenza della marea: circa 370 milioni di metri cubi d'acqua sono scambiati quotidianamente tra bacino e oceano, con una velocità media di circa 2 m/s, portando con sé molta sabbia. I sedimenti sabbiosi mobili che caratterizzano questo bacino sono distribuiti principalmente delle correnti di marea, che formano canali e barre secondo una tipica configurazione di piana di marea. Il passaggio con l'Oceano, la cui navigazione è resa problematica dalle numerose correnti, è dominato a sud dalla duna del Pyla e a nord dal Cap Ferret. La duna è imponente e ben visibile da gran parte dei comuni che si affacciano sul bacino: Arcachon, Lège-Cap-Ferret, Arès, Andernos-les-Bains, La Teste-de-Buch, Gujan-Mestras. Al centro del bacino si trova l'île aux oiseaux (isola degli uccelli): l'isola, che non ha corrente elettrica, ospita soltanto alcune palafitte e case in legno usate dagli ostricoltori. L'estensione dell'isola aumenta considerevolmente con la bassa marea.

Il bacino è inoltre alimentato di acqua dolce dal fiume Leyre, che è all'origine della sua formazione. Il bacino attira ogni estate un numero considerevole di turisti, che vi praticano la pesca e numerosi sport nautici. La principale attività del bacino (ed anche risorsa economica, assieme al turismo) è però l'ostricoltura: la presenza regolare della marea infatti permette di costruire delle strutture in cui coltivare le ostriche che, nel corso della giornata, vengono periodicamente sommerse dall'acqua. A sud-est del bacino vi è inoltre la riserva ornitologica del Teich, parco visitabile, che offre la possibilità di osservare da vicino, nel loro habitat naturale, una gran quantità di uccelli marini e non, stanziali e migratori.

Le bassin d’Arcachon (Laca d'Arcaishon en gascon) est une lagune mésotidale située dans les Landes de Gascogne, en Gironde, entre les villes de La Teste-de-Buch au sud, Lège-Cap-Ferret à l’ouest et le delta de la Leyre à l’est. Lui seul interrompt le cordon dunaire de 250 km de la Côte d’Argent, qui s'étend de l’estuaire de la Gironde au fleuve Adour. À la différence des grands lacs landais, il est largement ouvert sur l’océan Atlantique par l’intermédiaire des passes du bassin d’Arcachon et constitue une petite mer intérieure de 155 km² à marée haute et de 40 km² à marée basse. On y pratique l’ostréiculture, la pêche et la navigation de plaisance. Depuis le 8 juin 2014, il abrite le parc naturel marin du bassin d'Arcachon. Le bassin d'Arcachon fait partie du Pays de Buch, il est situé au cœur des Landes de Gascogne, à mi-chemin entre la pointe de Grave et Capbreton, au sud-ouest du département de la Gironde à une cinquantaine de kilomètres de Bordeaux. Le bassin est de forme triangulaire, délimité par plus de 80 km de côtes plates ou dunaires boisées. Le pourtour du bassin commence, dans le sens trigonométrique (antihoraire) au Pyla-sur-Mer puis remonte au nord vers Arcachon oblique à l'est puis au sud et à nouveau à l'est au niveau de La Teste-de-Buch. Il remonte au nord-ouest au niveau du delta de la Leyre puis à partir de Lège descend au sud-ouest jusqu'au Cap-Ferret, en face du Pyla-sur-Mer. Au centre du bassin se trouve « l'île aux oiseaux » et ses cabanes tchanquées. En plus de recevoir à La Hume de l'eau en provenance du lac de Cazaux (via le canal de Cazaux), à Lège celle venant du lac de Lacanau (via le canal des Étangs) et sur tout son pourtour des eaux de ruissellement via plusieurs ruisseaux ou quelques crastes, le Bassin est aussi alimenté en eau douce par l'Eyre. Ce petit fleuve côtier de 80 km de long, issu de la forêt des landes, est à l'origine de la formation du bassin d'Arcachon. En apportant un flux continu d'eau, il contribue à empêcher l'obstruction des passes par les sables venus de l'océan. L'ouverture sur l'océan Atlantique se fait par un accès unique, les « passes », un ensemble de chenaux d'environ trois kilomètres de large permettant la circulation de l'eau entre le bassin et l'océan. La force des courants de flux et de reflux rendent délicats les franchissements de ces passes, surtout aux marées de grands coefficients pour la navigation ; des accidents mortels de marins expérimentés sont régulièrement constatés. La localisation et la structure des passes suivent une évolution cyclique dont la période est d'environ 80 ans: les passes sont en fait deux chenaux grosso modo parallèles (la Passe sud et la Passe nord) dont le tracé se déplace en direction du sud-est (du Cap-Ferret vers la dune du Pilat). Quand la passe la plus au sud atteint la plage au pied de la dune, elle se rétrécit puis « disparait » alors qu'une nouvelle passe se forme vers le nord, du côté du Cap, transformant ainsi l'ancienne « Passe nord » en une nouvelle « Passe sud ». Le balisage (bouées de navigation) est sans cesse corrigé et les cartes marines nécessitent une mise à jour permanente. À la différence des grands lacs landais (Hourtin et Carcans, Lacanau, Cazaux et Sanguinet, Biscarosse et Parentis) cet écosystème original est largement ouvert sur le golfe de Gascogne et la marée fait pénétrer et sortir deux fois par jour des masses d'eau considérables. Le bassin est partiellement isolé de l'océan par un cordon dunaire comprenant notamment le Cap Ferret, la dune du Pilat et le banc d'Arguin (classé réserve naturelle). Des bancs de sable mobiles charriés par les courants marins en modifient sans cesse le tracé et favorisent les organismes aquatiques non fixés dans les passes et sur les bancs de sable qui évoluent au cours du temps particulièrement lors de fortes tempêtes mais aussi plus simplement et inexorablement sous l'effet des marées (environ 370 millions de mètres cubes d'eau sont échangés entre le bassin et l'océan chaque jour, à une vitesse moyenne d'environ 2 m/s, emportant le sable se trouvant sur les bords des passes) et du courant marin (longeant le littoral du nord vers le sud, il charrie environ 600 000 mètres cubes de sable par an). Localement les herbiers de zostères (Zostera noltii) accueillent, accueillaient ou pourraient accueillir une riche faune ou microflore épiphyte. Le en tant que vaste zone humide et pour son caractère original, ce bassin occupe une place importante dans la Trame verte et bleue nationale, mais le bon état écologique n'y est pas atteint. En particulier des algues vertes prolifèrent anormalement et les zostères, pour des raisons mal comprises et probablement multifactorielles y sont en forte régression ce qui est préoccupant car en tant qu'herbier aquatique elles fixent le fond et sont un abri et une source de nourriture pour un grand nombre d'autres espèces. L'azote et les pesticides agricoles et urbains apportés par les pluies et eaux de ruissellement10, ainsi que les biocides des antifoolings sont suspectés. Le bassin d'Arcachon jouit d'un climat doux avec un ensoleillement important tout au long de l'année (2100 heures en moyenne sur le bassin). Les hivers y sont pluvieux mais rarement rigoureux. Il neige toutefois une ou deux fois par an en général. En revanche, les tempêtes d'automne et d'hiver soufflent souvent avec force sur le bassin, rendant les passes impraticables. On a relevé plus de 170 km/h lors du passage des tempêtes Klaus en 2009 et Martin en 1999. Les étés y sont secs et chauds, et rarement caniculaires. La brise thermique se lève en effet souvent l'après-midi, les épisodes de fortes chaleurs ayant du mal à persister dans la durée. De violents orages venus du golfe de Gascogne touchent épisodiquement le bassin (juin 1987, juillet 2003, septembre 2004), occasionnant parfois d'importants dégâts. Les températures maximales moyennes varient de 11 ou 12 °C en hiver à 25 ou 26 °C l'été. La température de la mer dans le bassin est de 13 ou 14 °C alors qu'elle est en moyenne de 10 ou 11 °C dans l'océan en hiver. En été, le bassin se réchauffe pour atteindre jusqu'à 22 ou 23 °C alors qu'elle atteint 19 à 21 °C sur l'Atlantique.

Arcachon Bay (in French, the Bassin d'Arcachon, and known locally simply as "le Bassin") is a bay of the Atlantic Ocean on the southwest coast of France, situated between the Côte d'Argent and the Côte des Landes, in the region of Aquitaine. The bay covers an area of 150 km² at high tide and 40 km² at low tide. Some of its geological features are natural preservation areas. The general shape of the Bassin d'Arcachon is that of an equilateral triangle pointing north, the southwest corner of which is open to the sea, between Cap Ferret and the town of Arcachon (more specifically, its suburb Pyla-sur-Mer), through a 3 km narrow channel (Les Passes). On the north shore is the town of Arès, then Andernos-les-Bains on the northeast. Just south of the entrance is The Great Dune of Pyla. Nearly in the middle of the bay is a very particular island: L'île aux Oiseaux (Isle of the Birds). The Bassin still has a link to the sea perhaps because of the Eyre river that runs from the Landes forest and has its mouth (Delta de l'Eyre) in its southeast corner. Otherwise the Bassin would have become blocked by the sandbanks built up by the tides. In the past, similar areas became lakes (called in French lacs or étangs) and are nowadays filled with fresh water. On the French Atlantic coast, running north-south between the Gironde estuary to the Adour river mouth, are the Lac d'Hourtin-Carcans, the Lac de Lacanau, the Étang de Cazaux et de Sanguinet, the Étang de Biscarrosse et de Parentis, the Étang d'Aureilhan, the Étang de Léon, the Étang de Soustons, the Étang Hardy, the Étang Blanc and the Étang de Garros. Arcachon Bay is the last water area that remains open to the ocean.

Ss. Peter & Paul, Sutton-by-Dover, Kent by Jelltex

Shots from my first visit to Sutton, taken three years ago, and not posted for some reason.

Now I wondering which other churches I took shots of I have failed to post.

Taken on a warm autumnal afternoon over Heritage Weekend.

------------------------------------------

As you approach from the south this church hits you like a cliff face - even more so as its east end, next to the road, is apsidal and something quite out of the ordinary. Norman in origin it was reassembled by Ashpitel (see also Ripple) in the mid nineteenth century, but he kept to the original form of the building as can be seen in old pictures of the church before he got his hands on it. It is a pity that one cannot appreciate the structure from any distance as it is an endearing and loveable thing. Inside the height of the walls wants to make you shout `Saxon` but regrettably their thickness suggests more of a twelfth century date. There is much Norman decoration on the dressed stonework and little heads abound (inside and out) if you open your eyes. Some even have inset eyeballs. The shiny pulpit is Jacobean and a very good example of its time. How it escaped the nineteenth century when everything else in the church was replaced, we can only guess. On the floor is a very early bell - possibly dating from the 13th century (see also Coldred). The stained glass is a motley assortment - some very good indeed, especially the three apse windows. The Ascension in the north wall, by Jones and Willis - and their south nave window of similar vintage - are less attractive but nonetheless part of the rich heritage of this village church.

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

-------------------------------------------

SUTTON, NEAR DOVER,

WRITTEN likewise in antient records, Sutton near Ripple, and near Walmer, and sometimes, East Sutton; to distinguish it from other parishes of this name in other parts of this county, lies the next parish to East Langdon, north-westward. The manors of Norborne and Ripple claim paramount over disserent parts of this parish. These manors seem to be divided by the cross road at the bottom of the street; lands on the north side paying to Norborne, on the south side to Ripple.

There are two boroughts in it; one borsholder being chosen for East Sutton borough, at Ripple manor court; the other, at the court of the MANOR OF Norborne, for the remaining part of the parish.

THIS PARISH, which is but small, lies on high ground, among the open and uninclosed hills, and contains upwards of nine hundred acres of land, the soil is very thin, and rather stony, being a clay upon a chalk, but with a diversity of soil, in a smaller proportion, like the other neighbouring parishes. The village, which contains about 24 houses, having the church close to it, is situated nearly in the middle of the parish. There is no fair, nor any thing further worth mention in it.

THE MANOR OF EAST SUTTON, alias SUTTONCOURT, in king Henry III.'s reign, was held by Hugh Soldanks, by knight's service, whose descendant Stephen Soldank held it in king Edward I.'s reign; (fn. 1) soon after which, it came into the possession of John Wyborne, and thence again to the abbot and convent of St. Augustine, where it continued till the final diffolution of the monastery, in the 30th year of Henry VIII. when it waws surrendered, with all its lands and revednues, into the king's hands; whence it was granted not long afterwards to Mr. John Master, to hold in capite. From which name it passed into that of Wiseman, whose window, Elizabeth Wiseman, died possessed of it in the 4th and 5th years of Philip and Mary, leaving two daughters her coheirs, viz. Jane, married to Alured Barwicke, and Bridget, to George Throgmorton. Upon the partition of whose inheritance, this manor became the sole property of the former, who conveyed his interst in it by deed and fine to John Fynch, and in this name it reamined for some time, till at length it was alienated to Den, who are entered in the early part of the register of this parish as gentlemen; one of whom built a large mansions of stone, in this parish, the foundations of which are still to be seen on a pasture, on the east side of Sutton street, in which they resided; as did the Foches afterwards. They were succeeded in this manor by the family of Hussey, in which it continued, till Grace Hussey the elder, and Grace Hussey the younger, sometime about the beginning of queen Anne's reign, joined in the sale of it, by the name of the manor of Sutton-court, to Sir Robert Furnesre, bart. of Waldershare, who died possessed of this estate in 1733; on the partition of whose estates sometime afterwards, (fn. 2) this manor was wholly allotted, among others, o Anne the eldest daughter and coheir, wife of John, viscount St. John. Their son Frederick, viscount St. John, succeeded to this estate on his father's death, and on the death of his uncle Henry, viscount Bolingbroke, in 1751, to that title likewise; on his death it came to his son George, viscount Bolingbroke, who in 1791 sold it to Mr. Thomas Garside, of Deal, the present owner of it. The court for this manor has been disused for many years.

SUTTON FARM, alias WINKLETON, in antient records written Winkeland, lies in that part of this parish, adjoining to East Langdon, in which parish part of the demesnes of it lie. This estate, which seems in early times to have been accounted a manor, was held of the abbot of St. Augustine, as of his manor of Norborne, in king Edward I.'s time, by Henry de Cobham; from which name it passed into that of Stroude, where it remained till about the middle of Edward the IIId.'s reign, soon after which it appears to have come into the possession of the family of Criol; for Sir Nicholas Criol; or Keriel, as the name began then to be spelt, died possessed of it in the 3d year of king Richard II. and from him it devolved at length by succession to Sir Thomas Keriel, who was slain in the second battle of St. Alban's, in the 38th year of king Henry VI. He left two daughters his coheirs, of whom Alice the youngest, marrying John Fogge, esq. of Repton, afterwards knighted; on the division of their inheritance, Winkeland was allotted to him. Their son, Sir Thomas Fogge, sergeant-porter of Calais, sold his interest in it to Whitlock; and he not long afterwards alienated it to Richard Maycott, who died in the 31st year of king Henry VIII. holding it in capite by knight's service; one of his descendants passed it away by sale to Stokes, whose descendant, John Stokes, about the beginning of king Charles I.'s reign, alienated it to Edward Merriweather, gent. of Shebbertswell, in whose descendants it continued, till at length it passed, partly by marriage, in like manner as Shebberstwell abovedescribed, to the Churchills, of Henbury, in Dorsetshire; in which family it continued, till William and Henry, the two sons and coheirs in gavelkind of Awnsham Churchill, esq. conveyed it by sale in 1785, by the name of Sutton-farms, alias Winkleton, to Mr. William Baldock, of Canterbury, and he the year after passed it away to Mr. Joseph Marsh, the occupier of it, who is the present owner.

THERE WAS a portion of tithes arising from this estate, which belonged likewise to the above abbey; and in king Edward II.'s reign, the archbishop's commissary confirmed to them, among their other possessions of the like fort, this their part of the tithes of sheaves arising from the lands of this manor, within the bounds of this parish; (fn. 3) and archbishop Arundel confirmed the same again in king Richard II.'s reign, anno 1397, wherein these tithes are said to lie within the parish of East Langdon.

THIS FAMILY of Foche, alias Foach, was as early as queen Elizabeth's reign possessed of an estate in this parish, now called THE UPPER FARM, the lands of which lie adjoining to those of Sutton-court; and in that name it continued, till it was at length alienated to William Verrier, gent. of Sandwich, who died in 1710, leaving five sons; to the three youngest of whom, he by will devised his mansion, houses, and lands, in this parish. Part of these lands, by Susan, daughter of Benjamin Verrier, the youngest but one of them, went in marriage to Mr. Thomas Alkin, gent. of Canterbury, whose daughter, Mrs. Margaret Alkin, of Canterbury, a few years since passed away her interest in them by sale to Mr. William Marsh, of Walmer, the present owner of them.

Charities.

MR. THOMAS FOACH, gent. of this parish, gave by his will a yearly annuity of 40s. charged on Upper farm, to the church and poor of it, to be distributed yearly in bread.

MR. CUSHIRE gave two acres and a half of marsh land in Sholdon, now of the annual produce of 3s. 4d. to be distributed yearly in coals to the poor.

The poor constantly relieved are about eleven, casually eight.

THIS PARISH is with in the ECCLESIASTICAL JURISDICTION of the diocese of Canterbury, and deanry of Sandwich.

The church, which is dedicated to St. Peter and St. Paul, is but small, part of it having fallen down by an earthquake, on April 6, 1680. The present church consists of a nave and chancel, without any steeple. There is one small bell. The east end is circular. There are no memorials in it, nor marks of antiquity, excepting a circular arch over the north door, handsomely ornamented with a fretty sculpture; and a plain circular arch over the south door, both of much greater antiquity than the present church, and probably belonged to an older building.

The patronage of this church was part of the antient possessions of the crown, and remained so till it was given to the college or hospital at Maidstone, founded by archbishop Boniface, in king Henry III.'s reign; after which, archbishop Walter Reynolds, about the year 1314, appropriated it to the use and support of that hospital.

Archbishop Courtney, in the 19th year of king Richard II. anno 1395, having obtained the king's licence for making the parish church of Maidstone collegiate, gave and assigned to it the advowson, patronage, and appropriation of this church, among others likewise belonging to it, heretofore of the king's patronage, all which were held in capite, to hold in free, pure, and perpetual alms.

¶The collegiate church of Maidstone was dissolved by the act of the Ist of king Edward VI. after which the church of Sutton remained part of the revenues of the crown, till queen Elizabeth, in her 3d year, granted in exchange, by her letters patent, to archibishop Parker, among other estates, this church, or parsonage appropriate of Sutton, with the advowson of it, being then valued to the archbishop at 5l. 6s. 8d. yearly value; since which it has continued parcel of the possessions of the see of Canterbury to this time, his grace the archbishop being the present owner of it.

The parsonage is demised on a beneficial lease to Mr. Joseph Marsh, of Winkleton, the present possessor of it. There are five acres and three roods of glebe belonging to this parsonage.

This church has been long esteemed as a perpectual curacy. It was augmented with twenty-four pounds by archbishop Juxon, in obedience to the king's letters mandatory, by indenture, anno 13 Charles II. which augmentation was confirmed by other indentures, in the 26th year of that reign. It has likewise been since augmented by queen Anne's bounty.

www.british-history.ac.uk/survey-kent/vol9/pp558-564

For Reasons Unkown by +GINA+

6 10

Boo, again.

Well here is the photo of Laurel that I was working on. I really like the outcome. I wanted to try a pose on the floor and came up with this! The background is just white, but everything is edited! I Hope you all like it.

I shaded the skin, drew the hair, edited the hands, clothes and necklace. I like that outift i cant remember where I got it though...does anyone know?

Eh...hmmm her eyes are a little different, I wanted to change them so I did.

GINA xx see you later

P.S second pic toady oh lordy, btw neither are for any contests, just my own amusement as all the contests i am in are in judging or waiting for something...

P.P.S Im on easter break now for 2 weeks YAY!!! But have to go back for exams soon NOOOOOOOOOOOOOOOOOOO!!

There probably are no atheists - so choose your god? by Truth in science

1 1

Many people call themselves atheists, and it is frequently argued by some that atheism is the only rational viewpoint.

However, it is also often said that there is no such thing as a genuine atheist.

This is supported by the Bible which declares: “the fool hath said in his heart there is no God.”

So which view is correct?

If we give just a little thought to this matter, we can see that there is no argument at all as to whether the qualities and properties usually attributable to God actually exist.

This is certain and beyond dispute.

So really the only disagreement is over the source or origin of these attributes.

Furthermore, we can understand that there are only 2 possible, alternative sources of these attributes.

It is self evident that something material can never come out of (absolute) nothing of its own accord (First Law of Thermodynamics & Law of Cause and Effect). (Something cannot create itself, it would need to pre-exist its own creation to do so).

We know that something material exists (i.e. the universe), therefore something must have always existed, something must be eternal and have had no beginning. This eternal something, can only be:

1. A force or power independent of the material, and thus the Creator of the material, OR

2. The material itself.

So an eternal nature must be possessed by,

EITHER:

1. A Supernatural Power.

2. Matter/energy.

Consequently, all the other qualities, powers and potentialities which exist in the universe must have originally derived from ONE OR OTHER of these two proposed 'eternal' sources.

Some of the qualities existing in the material world.

Laws of Nature, Life, Information & means of information storage (DNA etc.), Consciousness, Intelligence, Design, Order, Motion, Love, Choice, Good, Beauty, Emotion, Kindness, Personality, Morality, Awareness, Justice, Wisdom, Hope, Joy, skill, etc.

There is no disagreement that these qualities are present in the universe.

The only dispute is over the source or origin of these qualities.

THEREFORE ....

Is the stuff of the universe (matter/energy) eternal?

Does this 'eternal matter' intrinsically possess all the above qualities, or the inherent potential to produce them of its own volition?

Is there a power greater than, pre-existing and independent of, the material?

A Supernatural Creator of the material, possessor and originator of all the above attributes evident in the material creation?

IT CAN ONLY BE ONE OR THE OTHER

SO THIS IS THE ONLY DISAGREEMENT, AND IT IS AN AGE-OLD DISAGREEMENT.

No atheist would attempt to claim that mankind is the originator of all these qualities.

We are not eternal, we did not create ourselves or the universe, something greater than us essentially exists.

Is that something a Supernatural Creator God?

Or a purely material power which must intrinsically possess all the qualities, powers & potentialities usually attributed to a Supernatural Creator God?

- - A material god? - - A pagan god!

SO THE CHOICE IS CLEAR,- -

WE MUST FACE THE FACTS! - -

ATHEISM (or even agnosticism) IS NOT AN OPTION.

YOU MUST PAY HOMAGE TO A POWER WHICH IS GREATER THAN YOURSELF,

THAT POWER IS EITHER:

A Creator God as described in the Bible,

OR,

The material pagan god or gods' (represented by natural entities, such as: Mother Earth, Mother Nature, the Sun, the Moon, an 'intelligent' Universe, or idols of stone, wood etc.) which you must necessarily imbue with the SAME ATTRIBUTES.

Atheism = the religion of Pagan Naturalism re-invented.

SO NOW CHOOSE YOUR GOD?

Footnote:

An eternally, self-existent universe, or any uncaused, natural entity with no beginning is not possible.

Matter/energy cannot be eternally existent with no beginning.

Why?

Because all natural things are contingent.

Contingency is an inherent property of all natural entities. They have to comply with the law of cause and effect, so they cannot exist independently of causes.

The nearest you could get to eternally, existent matter/energy would be a very, long chain of causes and effects, but a long chain is not eternally existent, it has to have a beginning at some point. At the beginning there would have to be a non-contingent, eternally existent, first cause. A long chain of causes and effects simply pushes a first cause further back in time, it can't eliminate it.

What about an eternally, cyclical universe?

It is obvious that the idea of the universe simply rewinding itself in a never ending cycle, which had no beginning, is unscientific nonsense. As well as the Law of Cause and Effect - the Second Law of Thermodynamics also rules it out

There is no such thing as a free lunch, the idea of a rewinding universe is tantamount to applying the discredited notion of perpetual motion - on a grand scale, to the universe.

Contingent things don't just rewind of their own accord.

Where does the renewed power or renewed energy potential come from?

If you wind up a clock, it doesn't rewind itself after it has stopped.

The universe had a beginning and it will have an end. That is what science tells us, it cannot rewind itself.

The Second Law of Thermodynamics tells us the universe certainly had a beginning and will have an end. The energy potential of the universe is decreasing from an original peak at the beginning of the universe. Even the most fundamentalist atheists seem to accept that. Which is why most of them believe in some sort of beginning event, such as a big bang explosion.

So an eternally existent, god of 'matter/energy' is demonstrably IMPOSSIBLE... that leaves only one POSSIBLE choice of god - the supernatural, creator God, as described in the Bible.

Essential characteristics of the first cause.

Consider this short chain of causes and effects:

A causes B, - B causes C, - C causes D, - D causes E.

'A, B, C & D' are all causes and may all look similar, but they are not, there is an enormous and crucial difference between them.

Causes B, C & D are fundamentally different from cause A.

Why?

Because A is the very first cause and thus had no previous cause. It exists without a cause. It doesn’t rely on anything else for its existence, it is completely independent of causes - while B, C & D would not exist without A. They are entirely dependent on A.

Causes; B, C & D are also effects, whereas A is not an effect, only a cause.

So we can say that the first cause ‘A’ is both self-existent and necessary. It is necessary because the rest of the chain of causes and effects could not exist without it. We also have to say that the subsequent causes and effects B, C, D and E are all contingent. That is; they are not self-existent they all depend entirely on other causes to exist.

We can also say that A is eternally self-existent, i.e. it has always existed, it had no beginning. Why? Because if A came into being at some point, there must have been something other than itself that brought it into being … which would mean A was not the first cause (A could not create A) … the something that brought A into being would be the first cause. In which case, A would be contingent and no different from B, C, D & E.

We can also say that A is adequate to produce all the properties of B, C, D & E.

Why?

Well in the case of E we can see that it relies entirely on D for its existence, E can in no way be superior to D because D had to contain within it everything necessary to produce E. The same applies to D it cannot be superior to C, but furthermore neither E or D can be superior to C, because both rely on C for their existence, and C had to contain everything necessary to produce D & E.

Likewise with B, which is responsible for the existence of C, D & E.

As they all depend on A for their existence and all their properties, abilities and potentials, none can be superior to A whether singly or combined. A had to contain everything necessary to produce B, C, D & E including all their properties, abilities and potentials.

Thus we deduce that; nothing in the universe can be superior in any way to the very first cause of the universe, because the whole universe, and all material things that exist, depend entirely on the abilities and properties of the first cause to produce them.

So to sum up … a first cause must be uncaused, must have always existed and cannot be in any way inferior to all subsequent causes and effects. In other words, the first cause of the universe must be eternally, self-existent and omnipotent (greater than everything that exists). No natural entity can have those attributes, that is why a Supernatural, Creator God MUST exist.

What about polytheism, can there be more than one God or Creator.

It is patently obvious there can only be one supernatural first cause.

The first cause is infinite - and logically, there cannot be more than one infinite entity.

If there were two infinite entities, for example, A and B. The qualities and perfections that are the property of B would be a limitation on the qualities and perfections of A. and vice versa, so neither would be infinite.

If A & B had identical qualities and perfections they would not be two different entities, they would be identical and therefore the same entity, i.e. a single, infinite, first cause. So there can be only one infinite being or entity, only one supernatural, first cause and creator of the universe.

So when atheists keep repeating the claim - that there is no reason to believe the monotheistic, Christian God is any different from the multiple, gods of pagan religions, it simply displays their ignorance and lack of reasoning.

FOUNDATIONS OF SCIENCE

The Law of Cause and Effect. Dominant Principle of Classical Physics. David L. Bergman and Glen C. Collins

www.thewarfareismental.net/b/wp-content/uploads/2011/02/b...

"The Big Bang's Failed Predictions and Failures to Predict: (Updated Aug 3, 2017.) As documented below, trust in the big bang's predictive ability has been misplaced when compared to the actual astronomical observations that were made, in large part, in hopes of affirming the theory."
kgov.com/big-bang-predictions

Reason To Smile by Barb Engler

3 1

I love this adorable set from Simon Says Stamp!

Some Important Reasons for a Urostomy Surgery by Edgardo Sawyers

Many people have to go through a urostomy surgery. Everyone’s reason is different from another. In this article, you will learn some essential causes of urostomy surgery. Well, I am discussing some common causes for a urostomy. Let’s see why your doctor has recommended the #urostomy.

The Main Reason for Urostomy Surgery

There is no one reason for urostomy surgery. There are various causes of it. Some of the common reasons are illness, a chronic condition, or trauma. Well, in any case, when your bladder does not work accurately, or it gets damaged due to long sickness or any other reason, you have to go through the urostomy surgery. When your bladder gets defective, you need another tube or path, for urine or excretion, then you need the urostomy. Urostomy is a medicated way to let the urine out of a human body.

Thousand Successful Urostomy Surgeries

For the outflow of urine, an artificial opening created in the abdomen of the patient. The hole is used for excretion purposes and called a stoma. When you need to pee through a new path, it will create some problems in the start. With time, you will get used to the new system of urination. The urostomy will be a life-changing procedure for you. As from now on you have to adjust your life with the urostomy supplies. Well, for your ease, let me tell you that urostomy surgery is a successful procedure. Every year, round about ten thousand people go through the successful urostomy #operation. You will get comfortable after 2 to 3 months of the surgery. Therefore, there are no worries regarding the success rate of the urostomy. It can be any kind of urostomy surgery. After having a stoma, you need to be careful about your routine. However, you do not need to change your previous activities. You can continue your swimming, parenthood, professional life, married life, hobbies, shopping, traveling, and anything you were like to do before.

Important Urostomy Surgery Reasons

The following are a few essential causes of urostomy.

Bladder Cancer

Urostomy surgery usually recommended to the people who have bladder cancer. In the bladder cancer patient, the full bladder or a small part of it has removed. Therefore, you need urostomy surgery to urinate. Bladder cancer is usually common in men.

Blunt Force Trauma

Blunt Force Trauma is Physical Trauma. It can happen because of a physical injury to the abdomen or any other part of the human body. After having an injury on the belly due to the trauma, you need to go through the urostomy surgery. As after having an injury on the abdomen, your bladder cannot function accurately. Therefore, you need a stoma on your belly for the urine excretion.

Congenital Disease

Congenital is a by birth disease usually present in the newborns. In this condition, there is a defect in the urinary tract of a baby. The inherited disease does not allow urine to come out through the urinary tract. In this disease, the urine of a newborn goes back to the kidney instead of excretion. Congenital disease can lead to chronic infections. For those newborns, urostomy is a necessary surgery and a life-saving operation.

Incontinence Infection

Sometimes, there is an inner disease in your bladder. And that causes incontinence or chronic infection in the urinary tract. In that case, doctors recommend a urostomy surgery. When you have any bladder issue or defect, you need to undergo the urostomy. After having a urostomy operation, your life will change; apart from that, you will get relief from the bladder and urinary tract pain.

Wooden Bead Servo Solution by kongorilla

For some reason, after having done tens of polargraph drawings without it being a problem, the servo extension connector started snagging on the edges of the paper the machine was drawing on. Repeatedly. Messing up three drawings in a row.

My hasty but so far successful solution was to add a large wooden bead just above the connector. I sawed a slit so I could slide it on the cord.

Girls outside the Astoria by wetwebwork

3 4

The only reason for asking for a photo was because of the girl's great pink bikini top. Which you can't see here. Sigh...

i did wrong for rhe right reasons by punkikay416

2 1

when i grow up i wanna look back and know i did the wrong things for all the right reasons !!

Blasphemy by LillyYellow

1 1

Self portrait at 12 in the morning.

This is my great grandmother's pointy boobed bathingsuit.

My 2 friends came over today and we finished our history project, which took 6 hours and 20 minutes!! We had fun though... and ordered pizza.

The Reason by James Milton

The Reason for the day trip was to visit my friends grand mother who I haven't seen in a few years. She was sweet as always and photogenic as ever.

mammal by Sketchy Sara

5 5

From the Cleveland Zoo.

I'm avoiding my hoards of pictures like the plague for some reason.

OCHN: Top 10 reasons housing under-performs in 2014 by golfplan72

The housing market under performed by nearly every measure from economists expectations in 2014 for a variety of reasons.

The housing market rebounded strongly in 2012 from a six-year decline, and in early 2013, the market sustained the momentum it gained in 2012. Economists succumb to their... at Top 10 reasons housing under-performs in 2014

Visit the OC Housing News, and read the OC Housing News blog. Learn why you should use a home guide. Meet the Akason Realty Consulting home guides and housing market analysts, and read our real estate agent testimonials. Discover why you should register with the OC Housing News and how to use the OC Housing News. Utilize the advanced property search, or the MLS map search.

See our special real estate offers: property search guide, housing market reports, home ownership cost guide, guide to rent or own decision, home financing guide, foreclosure 101, short sale guide, how to sell your home without a realtor, The Great Housing Bubble free PDF, 1.5% rebate on new home construction, no cost home sale program, and maximum impact real estate marketing.

Also read Renter News, SD Housing News, Housing Bubble News & Information, Housing Market Forecast US, Housing Market News & Information, Real Estate Ruin, USA Housing News, California Real Estate News, Housing Market News, USA Foreclosure News, Mortgage and Foreclosure News, Mortgage Refinance News, Real Estate Loan News, Debt Default News, Ponzi Debt, Loan Modification and Default News, Mortgage News Clips, and Fay Mortgage News.

D1935 passes Colchester on the rear of 1Z31 by Antony Guppy

One of the reasons for standing some way down platform 3 was to allow this going away view of the rear gunner. The former 47 805 sports 'Roger Hosking MA 1925-2013' plates.

Reasons to smile (according to the orthodontist) by Quinn Daedal

1 2 ••• 14 15 16 17 18 19 20 ••• 79 80

Tags Reason

View allAll Photos Tagged Reason