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Contax G lens of the 1990s especially the 45 mm normal lens had a reputation for sharpness, color accuracy, and in my film days were a favorite. Adapted for Nikon Z the lens continues to show its Zeiss design, sharp and a color balance that is natural, although some photographers might all say it lacks a bit of soul for this reason, a "clinical" lens. The legendary Elcan is the opposite, originally designed as mil spec for the army it has only 4 elements produced by Leica and only 500 made- today those lenses are very expensive- like 40-50k$ expensive being rare. Light Lens Lab has produced a clone of these lenses maintaining even the same glass. The Elcan stopped down is reasonably sharp, not as sharp as my reference Zeiss Contax, in color it is apparent just placing through a viewfinder it has warmth to it that is pleasing. Light Lens Lab made only a few hundred replicas and might be out of stock. The Elcan being a military lens is designed for outdoors, has wide temperature tolerance. It is tiny. It is definitely not "clinical". This a first comparison, lots more outdoors to try, and it will be curious how it holds up in various lighting, and temperature conductions. It will be fun to take it on the road to spots that are more in keeping with the Elcan presumed mil spec utility.
What craziness is this, a day in that London on a weekday? Well, working one day last weekend, and another next weekend, meant I took a day in Lieu.
So there.
And top of my list of places to visit was St Magnus. This would be the fifth time I have tried to get inside, and the first since I wrote to the church asking whether they would be open a particular Saturday, and then any Saturday. Letters which were ignored
So, I walked out of Monument Station, down the hill there was St Magnus: would it be open?
It was, and inside it was a box, nay a treasure chest of delights.
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St Magnus the Martyr, London Bridge is a Church of England church and parish within the City of London. The church, which is located in Lower Thames Street near The Monument to the Great Fire of London,[1] is part of the Diocese of London and under the pastoral care of the Bishop of London and the Bishop of Fulham.[2] It is a Grade I listed building.[3] The rector uses the title "Cardinal Rector". [4]
St Magnus lies on the original alignment of London Bridge between the City and Southwark. The ancient parish was united with that of St Margaret, New Fish Street, in 1670 and with that of St Michael, Crooked Lane, in 1831.[5] The three united parishes retained separate vestries and churchwardens.[6] Parish clerks continue to be appointed for each of the three parishes.[7]
St Magnus is the guild church of the Worshipful Company of Fishmongers and the Worshipful Company of Plumbers, and the ward church of the Ward of Bridge and Bridge Without. It is also twinned with the Church of the Resurrection in New York City.[8]
Its prominent location and beauty has prompted many mentions in literature.[9] In Oliver Twist Charles Dickens notes how, as Nancy heads for her secret meeting with Mr. Brownlow and Rose Maylie on London Bridge, "the tower of old Saint Saviour's Church, and the spire of Saint Magnus, so long the giant-warders of the ancient bridge, were visible in the gloom". The church's spiritual and architectural importance is celebrated in the poem The Waste Land by T. S. Eliot, who adds in a footnote that "the interior of St. Magnus Martyr is to my mind one of the finest among Wren's interiors".[10] One biographer of Eliot notes that at first he enjoyed St Magnus aesthetically for its "splendour"; later he appreciated its "utility" when he came there as a sinner.
The church is dedicated to St Magnus the Martyr, earl of Orkney, who died on 16 April in or around 1116 (the precise year is unknown).[12] He was executed on the island of Egilsay having been captured during a power struggle with his cousin, a political rival.[13] Magnus had a reputation for piety and gentleness and was canonised in 1135. St. Ronald, the son of Magnus's sister Gunhild Erlendsdotter, became Earl of Orkney in 1136 and in 1137 initiated the construction of St. Magnus Cathedral in Kirkwall.[14] The story of St. Magnus has been retold in the 20th century in the chamber opera The Martyrdom of St Magnus (1976)[15] by Sir Peter Maxwell Davies, based on George Mackay Brown's novel Magnus (1973).
he identity of the St Magnus referred to in the church's dedication was only confirmed by the Bishop of London in 1926.[16] Following this decision a patronal festival service was held on 16 April 1926.[17] In the 13th century the patronage was attributed to one of the several saints by the name of Magnus who share a feast day on 19 August, probably St Magnus of Anagni (bishop and martyr, who was slain in the persecution of the Emperor Decius in the middle of the 3rd century).[18] However, by the early 18th century it was suggested that the church was either "dedicated to the memory of St Magnus or Magnes, who suffer'd under the Emperor Aurelian in 276 [see St Mammes of Caesarea, feast day 17 August], or else to a person of that name, who was the famous Apostle or Bishop of the Orcades."[19] For the next century historians followed the suggestion that the church was dedicated to the Roman saint of Cæsarea.[20] The famous Danish archaeologist Professor Jens Jacob Asmussen Worsaae (1821–85) promoted the attribution to St Magnus of Orkney during his visit to the British Isles in 1846-7, when he was formulating the concept of the 'Viking Age',[21] and a history of London written in 1901 concluded that "the Danes, on their second invasion ... added at least two churches with Danish names, Olaf and Magnus".[22] A guide to the City Churches published in 1917 reverted to the view that St Magnus was dedicated to a martyr of the third century,[23] but the discovery of St Magnus of Orkney's relics in 1919 renewed interest in a Scandinavian patron and this connection was encouraged by the Rector who arrived in 1921
A metropolitan bishop of London attended the Council of Arles in 314, which indicates that there must have been a Christian community in Londinium by this date, and it has been suggested that a large aisled building excavated in 1993 near Tower Hill can be compared with the 4th-century Cathedral of St Tecla in Milan.[25] However, there is no archaeological evidence to suggest that any of the mediaeval churches in the City of London had a Roman foundation.[26] A grant from William I in 1067 to Westminster Abbey, which refers to the stone church of St Magnus near the bridge ("lapidee eccle sci magni prope pontem"), is generally accepted to be 12th century forgery,[27] and it is possible that a charter of confirmation in 1108-16 might also be a later fabrication.[28] Nonetheless, these manuscripts may preserve valid evidence of a date of foundation in the 11th century.
Archaeological evidence suggests that the area of the bridgehead was not occupied from the early 5th century until the early 10th century. Environmental evidence indicates that the area was waste ground during this period, colonised by elder and nettles. Following Alfred's decision to reoccupy the walled area of London in 886, new harbours were established at Queenhithe and Billingsgate. A bridge was in place by the early 11th century, a factor which would have encouraged the occupation of the bridgehead by craftsmen and traders.[30] A lane connecting Botolph's Wharf and Billingsgate to the rebuilt bridge may have developed by the mid-11th century. The waterfront at this time was a hive of activity, with the construction of embankments sloping down from the riverside wall to the river. Thames Street appeared in the second half of the 11th century immediately behind (north of) the old Roman riverside wall and in 1931 a piling from this was discovered during the excavation of the foundations of a nearby building. It now stands at the base of the church tower.[31] St Magnus was built to the south of Thames Street to serve the growing population of the bridgehead area[32] and was certainly in existence by 1128-33.[33]
The small ancient parish[34] extended about 110 yards along the waterfront either side of the old bridge, from 'Stepheneslane' (later Churchehawlane or Church Yard Alley) and 'Oystergate' (later called Water Lane or Gully Hole) on the West side to 'Retheresgate' (a southern extension of Pudding Lane) on the East side, and was centred on the crossroads formed by Fish Street Hill (originally Bridge Street, then New Fish Street) and Thames Street.[35] The mediaeval parish also included Drinkwater's Wharf (named after the owner, Thomas Drinkwater), which was located immediately West of the bridge, and Fish Wharf, which was to the South of the church. The latter was of considerable importance as the fishmongers had their shops on the wharf. The tenement was devised by Andrew Hunte to the Rector and Churchwardens in 1446.[36] The ancient parish was situated in the South East part of Bridge Ward, which had evolved in the 11th century between the embankments to either side of the bridge.[37]
In 1182 the Abbot of Westminster and the Prior of Bermondsey agreed that the advowson of St Magnus should be divided equally between them. Later in the 1180s, on their presentation, the Archdeacon of London inducted his nephew as parson.
Between the late Saxon period and 1209 there was a series of wooden bridges across the Thames, but in that year a stone bridge was completed.[39] The work was overseen by Peter de Colechurch, a priest and head of the Fraternity of the Brethren of London Bridge. The Church had from early times encouraged the building of bridges and this activity was so important it was perceived to be an act of piety - a commitment to God which should be supported by the giving of alms. London’s citizens made gifts of land and money "to God and the Bridge".[40] The Bridge House Estates became part of the City's jurisdiction in 1282.
Until 1831 the bridge was aligned with Fish Street Hill, so the main entrance into the City from the south passed the West door of St Magnus on the north bank of the river.[41] The bridge included a chapel dedicated to St Thomas Becket[42] for the use of pilgrims journeying to Canterbury Cathedral to visit his tomb.[43] The chapel and about two thirds of the bridge were in the parish of St Magnus. After some years of rivalry a dispute arose between the church and the chapel over the offerings given to the chapel by the pilgrims. The matter was resolved by the brethren of the chapel making an annual contribution to St Magnus.[44] At the Reformation the chapel was turned into a house and later a warehouse, the latter being demolished in 1757-58.
The church grew in importance. On 21 November 1234 a grant of land was made to the parson of St Magnus for the enlargement of the church.[45] The London eyre of 1244 recorded that in 1238 "A thief named William of Ewelme of the county of Buckingham fled to the church of St. Magnus the Martyr, London, and there acknowledged the theft and abjured the realm. He had no chattels."[46] Another entry recorded that "The City answers saying that the church of ... St. Magnus the Martyr ... which [is] situated on the king's highway ... ought to belong to the king and be in his gift".[47] The church presumably jutted into the road running to the bridge, as it did in later times.[48] In 1276 it was recorded that "the church of St. Magnus the Martyr is worth £15 yearly and Master Geoffrey de la Wade now holds it by the grant of the prior of Bermundeseie and the abbot of Westminster to whom King Henry conferred the advowson by his charter.
In 1274 "came King Edward and his wife [Eleanor] from the Holy Land and were crowned at Westminster on the Sunday next after the Feast of the Assumption of Our Lady [15 August], being the Feast of Saint Magnus [19 August]; and the Conduit in Chepe ran all the day with red wine and white wine to drink, for all such as wished."[50] Stow records that "in the year 1293, for victory obtained by Edward I against the Scots, every citizen, according to their several trade, made their several show, but especially the fishmongers" whose solemn procession including a knight "representing St Magnus, because it was upon St Magnus' day".
An important religious guild, the Confraternity de Salve Regina, was in existence by 1343, having been founded by the "better sort of the Parish of St Magnus" to sing the anthem 'Salve Regina' every evening.[51] The Guild certificates of 1389 record that the Confraternity of Salve Regina and the guild of St Thomas the Martyr in the chapel on the bridge, whose members belonged to St Magnus parish, had determined to become one, to have the anthem of St Thomas after the Salve Regina and to devote their united resources to restoring and enlarging the church of St Magnus.[52] An Act of Parliament of 1437[53] provided that all incorporated fraternities and companies should register their charters and have their ordinances approved by the civic authorities.[54] Fear of enquiry into their privileges may have led established fraternities to seek a firm foundation for their rights. The letters patent of the fraternity of St Mary and St Thomas the Martyr of Salve Regina in St Magnus dated 26 May 1448 mention that the fraternity had petitioned for a charter on the grounds that the society was not duly founded.
In the mid-14th century the Pope was the Patron of the living and appointed five rectors to the benefice.[56]
Henry Yevele, the master mason whose work included the rebuilding of Westminster Hall and the naves of Westminster Abbey and Canterbury Cathedral, was a parishioner and rebuilt the chapel on London Bridge between 1384 and 1397. He served as a warden of London Bridge and was buried at St Magnus on his death in 1400. His monument was extant in John Stow's time, but was probably destroyed by the fire of 1666.[57]
Yevele, as the King’s Mason, was overseen by Geoffrey Chaucer in his capacity as the Clerk of the King's Works. In The General Prologue of Chaucer's The Canterbury Tales the five guildsmen "were clothed alle in o lyveree Of a solempne and a greet fraternitee"[58] and may be thought of as belonging to the guild in the parish of St Magnus, or one like it.[59] Chaucer's family home was near to the bridge in Thames Street.
n 1417 a dispute arose concerning who should take the place of honour amongst the rectors in the City churches at the Whit Monday procession, a place that had been claimed from time to time by the rectors of St Peter Cornhill, St Magnus the Martyr and St Nicholas Cole Abbey. The Mayor and Aldermen decided that the Rector of St Peter Cornhill should take precedence.[61]
St Magnus Corner at the north end of London Bridge was an important meeting place in mediaeval London, where notices were exhibited, proclamations read out and wrongdoers punished.[62] As it was conveniently close to the River Thames, the church was chosen by the Bishop between the 15th and 17th centuries as a convenient venue for general meetings of the clergy in his diocese.[63] Dr John Young, Bishop of Callipolis (rector of St Magnus 1514-15) pronounced judgement on 16 December 1514 (with the Bishop of London and in the presence of Thomas More, then under-sheriff of London) in the heresy case concerning Richard Hunne.[64]
In pictures from the mid-16th century the old church looks very similar to the present-day St Giles without Cripplegate in the Barbican.[65] According to the martyrologist John Foxe, a woman was imprisoned in the 'cage' on London Bridge in April 1555 and told to "cool herself there" for refusing to pray at St Magnus for the recently deceased Pope Julius III.[66]
Simon Lowe, a Member of Parliament and Master of the Merchant Taylors' Company during the reign of Queen Mary and one of the jurors who acquitted Sir Nicholas Throckmorton in 1554, was a parishioner.[67] He was a mourner at the funeral of Maurice Griffith, Bishop of Rochester from 1554 to 1558 and Rector of St Magnus from 1537 to 1558, who was interred in the church on 30 November 1558 with much solemnity. In accordance with the Catholic church's desire to restore ecclesiastical pageantry in England, the funeral was a splendid affair, ending in a magnificent dinner.
Lowe was included in a return of recusants in the Diocese of Rochester in 1577,[69] but was buried at St Magnus on 6 February 1578.[70] Stow refers to his monument in the church. His eldest son, Timothy (died 1617), was knighted in 1603. His second son, Alderman Sir Thomas Lowe (1550–1623), was Master of the Haberdashers' Company on several occasions, Sheriff of London in 1595/96, Lord Mayor in 1604/05 and a Member of Parliament for London.[71] His youngest son, Blessed John Lowe (1553–1586), having originally been a Protestant minister, converted to Roman Catholicism, studied for the priesthood at Douay and Rome and returned to London as a missionary priest.[72] His absence had already been noted; a list of 1581 of "such persons of the Diocese of London as have any children ... beyond the seas" records "John Low son to Margaret Low of the Bridge, absent without licence four years". Having gained 500 converts to Catholicism between 1583 and 1586, he was arrested whilst walking with his mother near London Bridge, committed to The Clink and executed at Tyburn on 8 October 1586.[73] He was beatified in 1987 as one of the eighty-five martyrs of England and Wales.
Sir William Garrard, Master of the Haberdashers' Company, Alderman, Sheriff of London in 1553/53, Lord Mayor in 1555/56 and a Member of Parliament was born in the parish and buried at St Magnus in 1571.[74] Sir William Romney, merchant, philanthropist, Master of the Haberdashers' Company, Alderman for Bridge Within and Sheriff of London in 1603/04[75] was married at St Magnus in 1582. Ben Jonson is believed to have been married at St Magnus in 1594.[76]
The patronage of St Magnus, having previously been in the Abbots and Convents of Westminster and Bermondsey (who presented alternatively), fell to the Crown on the suppression of the monasteries. In 1553, Queen Mary, by letters patent, granted it to the Bishop of London and his successors.[77]
The church had a series of distinguished rectors in the second half of the 16th and first half of the 17th century, including Myles Coverdale (Rector 1564-66), John Young (Rector 1566-92), Theophilus Aylmer (Rector 1592-1625), (Archdeacon of London and son of John Aylmer), and Cornelius Burges (Rector 1626-41). Coverdale was buried in the chancel of St Bartholomew-by-the-Exchange, but when that church was pulled down in 1840 his remains were removed to St Magnus.[78]
On 5 November 1562 the churchwardens were ordered to break, or cause to be broken, in two parts all the altar stones in the church.[79] Coverdale, an anti-vestiarian, was Rector at the peak of the vestments controversy. In March 1566 Archbishop Parker caused great consternation among many clergy by his edicts prescribing what was to be worn and by his summoning the London clergy to Lambeth to require their compliance. Coverdale excused himself from attending.[80] Stow records that a non-conforming Scot who normally preached at St Magnus twice a day precipitated a fight on Palm Sunday 1566 at Little All Hallows in Thames Street with his preaching against vestments.[81] Coverdale's resignation from St Magnus in summer 1566 may have been associated with these events. Separatist congregations started to emerge after 1566 and the first such, who called themselves 'Puritans' or 'Unspottyd Lambs of the Lord', was discovered close to St Magnus at Plumbers' Hall in Thames Street on 19 June 1567.
St Magnus narrowly escaped destruction in 1633. A later edition of Stow's Survey records that "On the 13th day of February, between eleven and twelve at night, there happened in the house of one Briggs, a Needle-maker near St Magnus Church, at the North end of the Bridge, by the carelessness of a Maid-Servant setting a tub of hot sea-coal ashes under a pair of stairs, a sad and lamentable fire, which consumed all the buildings before eight of the clock the next morning, from the North end of the Bridge to the first vacancy on both sides, containing forty-two houses; water then being very scarce, the Thames being almost frozen over."[83] Susannah Chambers "by her last will & testament bearing date 28th December 1640 gave the sum of Twenty-two shillings and Sixpence Yearly for a Sermon to be preached on the 12th day of February in every Year within the Church of Saint Magnus in commemoration of God's merciful preservation of the said Church of Saint Magnus from Ruin, by the late and terrible Fire on London Bridge. Likewise Annually to the Poor the sum of 17/6."[84] The tradition of a "Fire Sermon" was revived on 12 February 2004, when the first preacher was the Rt Revd and Rt Hon Richard Chartres, Bishop of London.
Parliamentarian rule and the more Protestant ethos of the 1640s led to the removal or destruction of "superstitious" and "idolatrous" images and fittings. Glass painters such as Baptista Sutton, who had previously installed "Laudian innovations", found new employment by repairing and replacing these to meet increasingly strict Protestant standards. In January 1642 Sutton replaced 93 feet of glass at St Magnus and in June 1644 he was called back to take down the "painted imagery glass" and replace it.[86] In June 1641 "rail riots" broke out at a number of churches. This was a time of high tension following the trial and execution of the Earl of Strafford and rumours of army and popish plots were rife. The Protestation Oath, with its pledge to defend the true religion "against all Popery and popish innovation", triggered demands from parishioners for the removal of the rails as popish innovations which the Protestation had bound them to reform. The minister arranged a meeting between those for and against the pulling down of the rails, but was unsuccessful in reaching a compromise and it was feared that they would be demolished by force.[87] However, in 1663 the parish resumed Laudian practice and re-erected rails around its communion table.[88]
Joseph Caryl was incumbent from 1645 until his ejection in 1662. In 1663 he was reportedly living near London Bridge and preaching to an Independent congregation that met at various places in the City.[89]
During the Great Plague of 1665, the City authorities ordered fires to be kept burning night and day, in the hope that the air would be cleansed. Daniel Defoe's semi-fictictional, but highly realistic, work A Journal of the Plague Year records that one of these was "just by St Magnus Church"
Despite its escape in 1633, the church was one of the first buildings to be destroyed in the Great Fire of London in 1666.[91] St Magnus stood less than 300 yards from the bakehouse of Thomas Farriner in Pudding Lane where the fire started. Farriner, a former churchwarden of St Magnus, was buried in the middle aisle of the church on 11 December 1670, perhaps within a temporary structure erected for holding services.[92]
The parish engaged the master mason George Dowdeswell to start the work of rebuilding in 1668. The work was carried forward between 1671 and 1687 under the direction of Sir Christopher Wren, the body of the church being substantially complete by 1676.[93] At a cost of £9,579 19s 10d St Magnus was one of Wren's most expensive churches.[94] The church of St Margaret New Fish Street was not rebuilt after the fire and its parish was united to that of St Magnus.
The chancels of many of Wren’s city churches had chequered marble floors and the chancel of St Magnus is an example,[95] the parish agreeing after some debate to place the communion table on a marble ascent with steps[96] and to commission altar rails of Sussex wrought iron. The nave and aisles are paved with freestone flags. A steeple, closely modelled on one built between 1614 and 1624 by François d'Aguilon and Pieter Huyssens for the church of St Carolus Borromeus in Antwerp, was added between 1703 and 1706.[97] London's skyline was transformed by Wren's tall steeples and that of St Magnus is considered to be one his finest.[98]
The large clock projecting from the tower was a well-known landmark in the city as it hung over the roadway of Old London Bridge.[99] It was presented to the church in 1709 by Sir Charles Duncombe[100] (Alderman for the Ward of Bridge Within and, in 1708/09, Lord Mayor of London). Tradition says "that it was erected in consequence of a vow made by the donor, who, in the earlier part of his life, had once to wait a considerable time in a cart upon London Bridge, without being able to learn the hour, when he made a promise, that if he ever became successful in the world, he would give to that Church a public clock ... that all passengers might see the time of day."[101] The maker was Langley Bradley, a clockmaker in Fenchurch Street, who had worked for Wren on many other projects, including the clock for the new St Paul's Cathedral. The sword rest in the church, designed to hold the Lord Mayor's sword and mace when he attended divine service "in state", dates from 1708.
Duncombe and his benefactions to St Magnus feature prominently in Daniel Defoe's The True-Born Englishman, a biting satire on critics of William III that went through several editions from 1700 (the year in which Duncombe was elected Sheriff).
Shortly before his death in 1711, Duncombe commissioned an organ for the church, the first to have a swell-box, by Abraham Jordan (father and son).[103] The Spectator announced that "Whereas Mr Abraham Jordan, senior and junior, have, with their own hands, joinery excepted, made and erected a very large organ in St Magnus' Church, at the foot of London Bridge, consisting of four sets of keys, one of which is adapted to the art of emitting sounds by swelling notes, which never was in any organ before; this instrument will be publicly opened on Sunday next [14 February 1712], the performance by Mr John Robinson. The above-said Abraham Jordan gives notice to all masters and performers, that he will attend every day next week at the said Church, to accommodate all those gentlemen who shall have a curiosity to hear it".[104]
The organ case, which remains in its original state, is looked upon as one of the finest existing examples of the Grinling Gibbons's school of wood carving.[105] The first organist of St Magnus was John Robinson (1682–1762), who served in that role for fifty years and in addition as organist of Westminster Abbey from 1727. Other organists have included the blind organist George Warne (1792–1868, organist 1820-26 until his appointment to the Temple Church), James Coward (1824–80, organist 1868-80 who was also organist to the Crystal Palace and renowned for his powers of improvisation) and George Frederick Smith FRCO (1856–1918, organist 1880-1918 and Professor of Music at the Guildhall School of Music).[106] The organ has been restored several times - in 1760, 1782, 1804, 1855, 1861, 1879, 1891, 1924, 1949 after wartime damage and 1997 - since it was first built.[107] Sir Peter Maxwell Davies was one of several patrons of the organ appeal in the mid-1990s[108] and John Scott gave an inaugural recital on 20 May 1998 following the completion of that restoration.[109] The instrument has an Historic Organ Certificate and full details are recorded in the National Pipe Organ Register.[110]
The hymn tune "St Magnus", usually sung at Ascensiontide to the text "The head that once was crowned with thorns", was written by Jeremiah Clarke in 1701 and named for the church.
Canaletto drew St Magnus and old London Bridge as they appeared in the late 1740s.[112] Between 1756 and 1762, under the London Bridge Improvement Act of 1756 (c. 40), the Corporation of London demolished the buildings on London Bridge to widen the roadway, ease traffic congestion and improve safety for pedestrians.[113] The churchwardens’ accounts of St Magnus list many payments to those injured on the Bridge and record that in 1752 a man was crushed to death between two carts.[114] After the House of Commons had resolved upon the alteration of London Bridge, the Rev Robert Gibson, Rector of St Magnus, applied to the House for relief; stating that 48l. 6s. 2d. per annum, part of his salary of 170l. per annum, was assessed upon houses on London Bridge; which he should utterly lose by their removal unless a clause in the bill about to be passed should provide a remedy.[115] Accordingly, Sections 18 and 19 of 1756 Act provided that the relevant amounts of tithe and poor rate should be a charge on the Bridge House Estates.[116]
A serious fire broke out on 18 April 1760 in an oil shop at the south east corner of the church, which consumed most of the church roof and did considerable damage to the fabric. The fire burnt warehouses to the south of the church and a number of houses on the northern end of London Bridge.
As part of the bridge improvements, overseen by the architect Sir Robert Taylor, a new pedestrian walkway was built along the eastern side of the bridge. With the other buildings gone St Magnus blocked the new walkway.[117] As a consequence it was necessary in 1762 to 1763 to remove the vestry rooms at the West end of the church and open up the side arches of the tower so that people could pass underneath the tower.[118] The tower’s lower storey thus became an external porch. Internally a lobby was created at the West end under the organ gallery and a screen with fine octagonal glazing inserted. A new Vestry was built to the South of the church.[119] The Act also provided that the land taken from the church for the widening was "to be considered ... as part of the cemetery of the said church ... but if the pavement thereof be broken up on account of the burying of any persons, the same shall be ... made good ... by the churchwardens"
Soldiers were stationed in the Vestry House of St Magnus during the Gordon Riots in June 1780.[121]
By 1782 the noise level from the activities of Billingsgate Fish Market had become unbearable and the large windows on the north side of the church were blocked up leaving only circular windows high up in the wall.[122] At some point between the 1760s and 1814 the present clerestory was constructed with its oval windows and fluted and coffered plasterwork.[123] J. M. W. Turner painted the church in the mid-1790s.[124]
The rector of St Magnus between 1792 and 1808, following the death of Robert Gibson on 28 July 1791,[125] was Thomas Rennell FRS. Rennell was President of Sion College in 1806/07. There is a monument to Thomas Leigh (Rector 1808-48 and President of Sion College 1829/30,[126] at St Peter's Church, Goldhanger in Essex.[127] Richard Hazard (1761–1837) was connected with the church as sexton, parish clerk and ward beadle for nearly 50 years[128] and served as Master of the Parish Clerks' Company in 1831/32.[129]
In 1825 the church was "repaired and beautified at a very considerable expense. During the reparation the east window, which had been closed, was restored, and the interior of the fabric conformed to the state in which it was left by its great architect, Sir Christopher Wren. The magnificent organ ... was taken down and rebuilt by Mr Parsons, and re-opened, with the church, on the 12th February, 1826".[130] Unfortunately, as a contemporary writer records, "On the night of the 31st of July, 1827, [the church's] safety was threatened by the great fire which consumed the adjacent warehouses, and it is perhaps owing to the strenuous and praiseworthy exertions of the firemen, that the structure exists at present. ... divine service was suspended and not resumed until the 20th January 1828. In the interval the church received such tasteful and elegant decorations, that it may now compete with any church in the metropolis.
In 1823 royal assent was given to ‘An Act for the Rebuilding of London Bridge’ and in 1825 John Garratt, Lord Mayor and Alderman of the Ward of Bridge Within, laid the first stone of the new London Bridge.[132] In 1831 Sir John Rennie’s new bridge was opened further upstream and the old bridge demolished. St Magnus ceased to be the gateway to London as it had been for over 600 years. Peter de Colechurch[133] had been buried in the crypt of the chapel on the bridge and his bones were unceremoniously dumped in the River Thames.[134] In 1921 two stones from Old London Bridge were discovered across the road from the church. They now stand in the churchyard.
Wren's church of St Michael Crooked Lane was demolished, the final service on Sunday 20 March 1831 having to be abandoned due to the effects of the building work. The Rector of St Michael preached a sermon the following Sunday at St Magnus lamenting the demolition of his church with its monuments and "the disturbance of the worship of his parishioners on the preceeding Sabbath".[135] The parish of St Michael Crooked Lane was united to that of St Magnus, which itself lost a burial ground in Church Yard Alley to the approach road for the new bridge.[136] However, in substitution it had restored to it the land taken for the widening of the old bridge in 1762 and was also given part of the approach lands to the east of the old bridge.[137] In 1838 the Committee for the London Bridge Approaches reported to Common Council that new burial grounds had been provided for the parishes of St Michael, Crooked Lane and St Magnus, London Bridge.
Depictions of St Magnus after the building of the new bridge, seen behind Fresh Wharf and the new London Bridge Wharf, include paintings by W. Fenoulhet in 1841 and by Charles Ginner in 1913.[139] This prospect was affected in 1924 by the building of Adelaide House to a design by John James Burnet,[140] The Times commenting that "the new ‘architectural Matterhorn’ ... conceals all but the tip of the church spire".[141] There was, however, an excellent view of the church for a few years between the demolition of Adelaide Buildings and the erection of its replacement.[142] Adelaide House is now listed.[143] Regis House, on the site of the abandoned King William Street terminus of the City & South London Railway (subsequently the Northern Line),[144] and the Steam Packet Inn, on the corner of Lower Thames Street and Fish Street Hill,[145] were developed in 1931.
By the early 1960s traffic congestion had become a problem[147] and Lower Thames Street was widened over the next decade[148] to form part of a significant new east-west transport artery (the A3211).[149] The setting of the church was further affected by the construction of a new London Bridge between 1967 and 1973.[150] The New Fresh Wharf warehouse to the east of the church, built in 1939, was demolished in 1973-4 following the collapse of commercial traffic in the Pool of London[151] and, after an archaeological excavation,[152] St Magnus House was constructed on the site in 1978 to a design by R. Seifert & Partners.[153] This development now allows a clear view of the church from the east side.[154] The site to the south east of The Monument (between Fish Street Hill and Pudding Lane), formerly predominantly occupied by fish merchants,[155] was redeveloped as Centurion House and Gartmore (now Providian) House at the time of the closure of old Billingsgate Market in January 1982.[156] A comprehensive redevelopment of Centurion House began in October 2011 with completion planned in 2013.[157] Regis House, to the south west of The Monument, was redeveloped by Land Securities PLC in 1998.[158]
The vista from The Monument south to the River Thames, over the roof of St Magnus, is protected under the City of London Unitary Development Plan,[159] although the South bank of the river is now dominated by The Shard. Since 2004 the City of London Corporation has been exploring ways of enhancing the Riverside Walk to the south of St Magnus.[160] Work on a new staircase to connect London Bridge to the Riverside Walk is due to commence in March 2013.[161] The story of St Magnus's relationship with London Bridge and an interview with the rector featured in the television programme The Bridges That Built London with Dan Cruickshank, first broadcast on BBC Four on 14 June 2012.[162] The City Corporation's 'Fenchurch and Monument Area Enhancement Strategy' of August 2012 recommended ways of reconnecting St Magnus and the riverside to the area north of Lower Thames Street.
A lectureship at St Michael Crooked Lane, which was transferred to St Magnus in 1831, was endowed by the wills of Thomas and Susannah Townsend in 1789 and 1812 respectively.[164] The Revd Henry Robert Huckin, Headmaster of Repton School from 1874 to 1882, was appointed Townsend Lecturer at St Magnus in 1871.[165]
St Magnus narrowly escaped damage from a major fire in Lower Thames Street in October 1849.
During the second half of the 19th century the rectors were Alexander McCaul, DD (1799–1863, Rector 1850-63), who coined the term 'Judaeo Christian' in a letter dated 17 October 1821,[167] and his son Alexander Israel McCaul (1835–1899, curate 1859-63, rector 1863-99). The Revd Alexander McCaul Sr[168] was a Christian missionary to the Polish Jews, who (having declined an offer to become the first Anglican Bishop in Jerusalem)[169] was appointed professor of Hebrew and rabbinical literature at King's College, London in 1841. His daughter, Elizabeth Finn (1825–1921), a noted linguist, founded the Distressed Gentlefolk Aid Association (now known as Elizabeth Finn Care).[170]
In 1890 it was reported that the Bishop of London was to hold an inquiry as to the desirability of uniting the benefices of St George Botolph Lane and St Magnus. The expectation was a fusion of the two livings, the demolition of St George’s and the pensioning of "William Gladstone’s favourite Canon", Malcolm MacColl. Although services ceased there, St George’s was not demolished until 1904. The parish was then merged with St Mary at Hill rather than St Magnus.[171]
The patronage of the living was acquired in the late 19th century by Sir Henry Peek Bt. DL MP, Senior Partner of Peek Brothers & Co of 20 Eastcheap, the country's largest firm of wholesale tea brokers and dealers, and Chairman of the Commercial Union Assurance Co. Peek was a generous philanthropist who was instrumental in saving both Wimbledon Common and Burnham Beeches from development. His grandson, Sir Wilfred Peek Bt. DSO JP, presented a cousin, Richard Peek, as rector in 1904. Peek, an ardent Freemason, held the office of Grand Chaplain of England. The Times recorded that his memorial service in July 1920 "was of a semi-Masonic character, Mr Peek having been a prominent Freemason".[172] In June 1895 Peek had saved the life of a young French girl who jumped overboard from a ferry midway between Dinard and St Malo in Brittany and was awarded the bronze medal of the Royal Humane Society and the Gold Medal 1st Class of the Sociâetâe Nationale de Sauvetage de France.[173]
In November 1898 a memorial service was held at St Magnus for Sir Stuart Knill Bt. (1824–1898), head of the firm of John Knill and Co, wharfingers, and formerly Lord Mayor and Master of the Plumbers' Company.[174] This was the first such service for a Roman Catholic taken in an Anglican church.[175] Sir Stuart's son, Sir John Knill Bt. (1856-1934), also served as Alderman for the Ward of Bridge Within, Lord Mayor and Master of the Plumbers' Company.
Until 1922 the annual Fish Harvest Festival was celebrated at St Magnus.[176] The service moved in 1923 to St Dunstan in the East[177] and then to St Mary at Hill, but St Magnus retained close links with the local fish merchants until the closure of old Billingsgate Market. St Magnus, in the 1950s, was "buried in the stink of Billingsgate fish-market, against which incense was a welcome antidote".
A report in 1920 proposed the demolition of nineteen City churches, including St Magnus.[179] A general outcry from members of the public and parishioners alike prevented the execution of this plan.[180] The members of the City Livery Club passed a resolution that they regarded "with horror and indignation the proposed demolition of 19 City churches" and pledged the Club to do everything in its power to prevent such a catastrophe.[181] T. S. Eliot wrote that the threatened churches gave "to the business quarter of London a beauty which its hideous banks and commercial houses have not quite defaced. ... the least precious redeems some vulgar street ... The loss of these towers, to meet the eye down a grimy lane, and of these empty naves, to receive the solitary visitor at noon from the dust and tumult of Lombard Street, will be irreparable and unforgotten."[182] The London County Council published a report concluding that St Magnus was "one of the most beautiful of all Wren's works" and "certainly one of the churches which should not be demolished without specially good reasons and after very full consideration."[183] Due to the uncertainty about the church's future, the patron decided to defer action to fill the vacancy in the benefice and a curate-in-charge temporarily took responsibility for the parish.[184] However, on 23 April 1921 it was announced that the Revd Henry Joy Fynes-Clinton would be the new Rector. The Times concluded that the appointment, with the Bishop’s approval, meant that the proposed demolition would not be carried out.[185] Fr Fynes-Clinton was inducted on 31 May 1921.[186]
The rectory, built by Robert Smirke in 1833-5, was at 39 King William Street.[187] A decision was taken in 1909 to sell the property, the intention being to purchase a new rectory in the suburbs, but the sale fell through and at the time of the 1910 Land Tax Valuations the building was being let out to a number of tenants. The rectory was sold by the diocese on 30 May 1921 for £8,000 to Ridgways Limited, which owned the adjoining premises.[188] The Vestry House adjoining the south west of the church, replacing the one built in the 1760s, may also have been by Smirke. Part of the burial ground of St Michael Crooked Lane, located between Fish Street Hill and King William Street, survived as an open space until 1987 when it was compulsorily purchased to facilitate the extension of the Docklands Light Railway into the City.[189] The bodies were reburied at Brookwood Cemetery.
The interior of the church was restored by Martin Travers in 1924, in a neo-baroque style,[191] reflecting the Anglo-Catholic character of the congregation[192] following the appointment of Henry Joy Fynes-Clinton as Rector.[193] Fr Fynes, as he was often known, served as Rector of St Magnus from 31 May 1921 until his death on 4 December 1959 and substantially beautified the interior of the church.[194]
Fynes-Clinton held very strong Anglo-Catholic views, and proceeded to make St Magnus as much like a baroque Roman Catholic church as possible. However, "he was such a loveable character with an old-world courtesy which was irresistible, that it was difficult for anyone to be unpleasant to him, however much they might disapprove of his views".[195] He generally said the Roman Mass in Latin; and in personality was "grave, grand, well-connected and holy, with a laconic sense of humour".[196] To a Protestant who had come to see Coverdale's monument he is reported to have said "We have just had a service in the language out of which he translated the Bible".[197] The use of Latin in services was not, however, without grammatical danger. A response from his parishioners of "Ora pro nobis" after "Omnes sancti Angeli et Archangeli" in the Litany of the Saints would elicit a pause and the correction "No, Orate pro nobis."
In 1922 Fynes-Clinton refounded the Fraternity of Our Lady de Salve Regina.[198] The Fraternity's badge[199] is shown in the stained glass window at the east end of the north wall of the church above the reredos of the Lady Chapel altar. He also erected a statue of Our Lady of Walsingham and arranged pilgrimages to the Norfolk shrine, where he was one of the founding Guardians.[200] In 1928 the journal of the Catholic League reported that St Magnus had presented a votive candle to the Shrine at Walsingham "in token of our common Devotion and the mutual sympathy and prayers that are we hope a growing bond between the peaceful country shrine and the church in the heart of the hurrying City, from the Altar of which the Pilgrimages regularly start".[201]
Fynes-Clinton was General Secretary of the Anglican and Eastern Orthodox Churches Union and its successor, the Anglican and Eastern Churches Association, from 1906 to 1920 and served as Secretary to the Archbishop of Canterbury's Eastern Churches Committee from 1920 to around 1924. A Solemn Requiem was celebrated at St Magnus in September 1921 for the late King Peter of the Serbs, Croats and Slovenes.
At the midday service on 1 March 1922, J.A. Kensit, leader of the Protestant Truth Society, got up and protested against the form of worship.[202] The proposed changes to the church in 1924 led to a hearing in the Consistory Court of the Chancellor of the Diocese of London and an appeal to the Court of Arches.[203] Judgement was given by the latter Court in October 1924. The advowson was purchased in 1931, without the knowledge of the Rector and Parochial Church Council, by the evangelical Sir Charles King-Harman.[204] A number of such cases, including the purchase of the advowsons of Clapham and Hampstead Parish Churches by Sir Charles, led to the passage of the Benefices (Purchase of Rights of Patronage) Measure 1933.[205] This allowed the parishioners of St Magnus to purchase the advowson from Sir Charles King-Harman for £1,300 in 1934 and transfer it to the Patronage Board.
St Magnus was one of the churches that held special services before the opening of the second Anglo-Catholic Congress in 1923.[207] Fynes-Clinton[208] was the first incumbent to hold lunchtime services for City workers.[209] Pathé News filmed the Palm Sunday procession at St Magnus in 1935.[210] In The Towers of Trebizond, the novel by Rose Macauley published in 1956, Fr Chantry-Pigg's church is described as being several feet higher than St Mary’s Bourne Street and some inches above even St Magnus the Martyr.[211]
In July 1937 Fr Fynes-Clinton, with two members of his congregation, travelled to Kirkwall to be present at the 800th anniversary celebrations of St Magnus Cathedral, Kirkwall. During their stay they visited Egilsay and were shown the spot where St Magnus had been slain. Later Fr Fynes-Clinton was present at a service held at the roofless church of St Magnus on Egilsay, where he suggested to his host Mr Fryer, the minister of the Cathedral, that the congregations of Kirkwall and London should unite to erect a permanent stone memorial on the traditional site where Earl Magnus had been murdered. In 1938 a cairn was built of local stone on Egilsay. It stands 12 feet high and is 6 feet broad at its base. The memorial was dedicated on 7 September 1938 and a bronze inscription on the monument reads "erected by the Rector and Congregation of St Magnus the Martyr by London Bridge and the Minister and Congregation of St Magnus Cathedral, Kirkwall to commemorate the traditional spot where Earl Magnus was slain, AD circa 1116 and to commemorate the Octocentenary of St Magnus Cathedral 1937"
A bomb which fell on London Bridge in 1940 during the Blitz of World War II blew out all the windows and damaged the plasterwork and the roof of the north aisle.[213] However, the church was designated a Grade I listed building on 4 January 1950[214] and repaired in 1951, being re-opened for worship in June of that year by the Bishop of London, William Wand.[215] The architect was Laurence King.[216] Restoration and redecoration work has subsequently been carried out several times, including after a fire in the early hours of 4 November 1995.[217] Cleaning of the exterior stonework was completed in 2010.
Some minor changes were made to the parish boundary in 1954, including the transfer to St Magnus of an area between Fish Street Hill and Pudding Lane. The site of St Leonard Eastcheap, a church that was not rebuilt after the Great Fire, is therefore now in the parish of St Magnus despite being united to St Edmund the King.
Fr Fynes-Clinton marked the 50th anniversary of his priesthood in May 1952 with High Mass at St Magnus and lunch at Fishmongers' Hall.[218] On 20 September 1956 a solemn Mass was sung in St Magnus to commence the celebration of the 25th anniversary of the restoration of the Holy House at Walsingham in 1931. In the evening of that day a reception was held in the large chamber of Caxton Hall, when between three and four hundred guests assembled.[219]
Fr Fynes-Clinton was succeeded as rector in 1960 by Fr Colin Gill,[220] who remained as incumbent until his death in 1983.[221] Fr Gill was also closely connected with Walsingham and served as a Guardian between 1953 and 1983, including nine years as Master of the College of Guardians.[222] He celebrated the Mass at the first National Pilgrimage in 1959[223] and presided over the Jubilee celebrations to mark the 50th anniversary of the Shrine in 1981, having been present at the Holy House's opening.[224] A number of the congregation of St Stephen's Lewisham moved to St Magnus around 1960, following temporary changes in the form of worship there.
In 1994 the Templeman Commission proposed a radical restructuring of the churches in the City Deanery. St Magnus was identified as one of the 12 churches that would remain as either a parish or an 'active' church.[226] However, the proposals were dropped following a public outcry and the consecration of a new Bishop of London.
The parish priest since 2003 has been Fr Philip Warner, who was previously priest-in-charge of St Mary's Church, Belgrade (Diocese in Europe) and Apokrisiarios for the Archbishop of Canterbury to the Serbian Orthodox Church. Since January 2004 there has been an annual Blessing of the Thames, with the congregations of St Magnus and Southwark Cathedral meeting in the middle of London Bridge.[227] On Sunday 3 July 2011, in anticipation of the feast of the translation of St Thomas Becket (7 July), a procession from St Magnus brought a relic of the saint to the middle of the bridge.[228]
David Pearson specially composed two new pieces, a communion anthem A Mhànais mo rùin (O Magnus of my love) and a hymn to St Magnus Nobilis, humilis, for performance at the church on the feast of St Magnus the Martyr, 16 April 2012.[229] St Magnus's organist, John Eady, has won composition competitions for new choral works at St Paul's Cathedral (a setting of Veni Sancte Spiritus first performed on 27 May 2012) and at Lincoln Cathedral (a setting of the Matin responsory for Advent first performed on 30 November 2013).[230]
In addition to liturgical music of a high standard, St Magnus is the venue for a wide range of musical events. The Clemens non Papa Consort, founded in 2005, performs in collaboration with the production team Concert Bites as the church's resident ensemble.[231] The church is used by The Esterhazy Singers for rehearsals and some concerts.[232] The band Mishaped Pearls performed at the church on 17 December 2011.[233] St Magnus featured in the television programme Jools Holland: London Calling, first broadcast on BBC2 on 9 June 2012.[234] The Platinum Consort made a promotional film at St Magnus for the release of their debut album In the Dark on 2 July 2012.[235]
The Friends of the City Churches had their office in the Vestry House of St Magnus until 2013.
Martin Travers modified the high altar reredos, adding paintings of Moses and Aaron and the Ten Commandments between the existing Corinthian columns and reconstructing the upper storey. Above the reredos Travers added a painted and gilded rood.[237] In the centre of the reredos there is a carved gilded pelican (an early Christian symbol of self-sacrifice) and a roundel with Baroque-style angels. The glazed east window, which can be seen in an early photograph of the church, appears to have been filled in at this time. A new altar with console tables was installed and the communion rails moved outwards to extend the size of the sanctuary. Two old door frames were used to construct side chapels and placed at an angle across the north-east and south-east corners of the church. One, the Lady Chapel, was dedicated to the Rector's parents in 1925 and the other was dedicated to Christ the King. Originally, a baroque aumbry was used for Reservation of the Blessed Sacrament, but later a tabernacle was installed on the Lady Chapel altar and the aumbry was used to house a relic of the True Cross.
The interior was made to look more European by the removal of the old box pews and the installation of new pews with cut-down ends. Two new columns were inserted in the nave to make the lines regular. The Wren-period pulpit by the joiner William Grey[238] was opened up and provided with a soundboard and crucifix. Travers also designed the statue of St Magnus of Orkney, which stands in the south aisle, and the statue of Our Lady of Walsingham.[239]
On the north wall there is a Russian Orthodox icon, painted in 1908. The modern stations of the cross in honey-coloured Japanese oak are the work of Robert Randall and Ashley Sands.[240] One of the windows in the north wall dates from 1671 and came from Plumbers' Hall in Chequer Yard, Bush Lane, which was demolished in 1863 to make way for Cannon Street Railway Station.[241] A fireplace from the Hall was re-erected in the Vestry House. The other windows on the north side are by Alfred Wilkinson and date from 1952 to 1960. These show the arms of the Plumbers’, Fishmongers’ and Coopers’ Companies together with those of William Wand when Bishop of London and Geoffrey Fisher when Archbishop of Canterbury and (as noted above) the badge of the Fraternity of Our Lady de Salve Regina.
The stained glass windows in the south wall, which are by Lawrence Lee and date from 1949 to 1955, represent lost churches associated with the parish: St Magnus and his ruined church of Egilsay, St Margaret of Antioch with her lost church in New Fish Street (where the Monument to the Great Fire now stands), St Michael with his lost church of Crooked Lane (demolished to make way for the present King William Street) and St Thomas Becket with his chapel on Old London Bridge.[242]
The church possesses a fine model of Old London Bridge. One of the tiny figures on the bridge appears out of place in the mediaeval setting, wearing a policeman's uniform. This is a representation of the model-maker, David T. Aggett, who is a Liveryman of the Worshipful Company of Plumbers and was formerly in the police service.[243]
The Mischiefs by Fire Act 1708 and the Fires Prevention (Metropolis) Act 1774 placed a requirement on every parish to keep equipment to fight fires. The church owns two historic fire engines that belonged to the parish of St Michael, Crooked Lane.[244] One of these is in storage at the Museum of London. The whereabouts of the other, which was misappropriated and sold at auction in 2003, is currently unknown.
In 1896 many bodies were disinterred from the crypt and reburied at the St Magnus's plot at Brookwood Cemetery, which remains the church's burial ground.
Prior to the Great Fire of 1666 the old tower had a ring of five bells, a small saints bell and a clock bell.[246] 47 cwt of bell metal was recovered[247] which suggests that the tenor was 13 or 14 cwt. The metal was used to cast three new bells, by William Eldridge of Chertsey in 1672,[248] with a further saints bell cast that year by Hodson.[249] In the absence of a tower, the tenor and saints bell were hung in a free standing timber structure, whilst the others remained unhung.[250]
A new tower was completed in 1704 and it is likely that these bells were transferred to it. However, the tenor became cracked in 1713 and it was decided to replace the bells with a new ring of eight.[251] The new bells, with a tenor of 21 cwt, were cast by Richard Phelps of the Whitechapel Bell Foundry. Between 1714 and 1718 (the exact date of which is unknown), the ring was increased to ten with the addition of two trebles given by two former ringing Societies, the Eastern Youths and the British Scholars.[252] The first peal was rung on 15 February 1724 of Grandsire Caters by the Society of College Youths. The second bell had to be recast in 1748 by Robert Catlin, and the tenor was recast in 1831 by Thomas Mears of Whitechapel,[253] just in time to ring for the opening of the new London Bridge. In 1843, the treble was said to be "worn out" and so was scrapped, together with the saints bell, while a new treble was cast by Thomas Mears.[254] A new clock bell was erected in the spire in 1846, provided by B R & J Moore, who had earlier purchased it from Thomas Mears.[255] This bell can still be seen in the tower from the street.
The 10 bells were removed for safe keeping in 1940 and stored in the churchyard. They were taken to Whitechapel Bell Foundry in 1951 whereupon it was discovered that four of them were cracked. After a long period of indecision, fuelled by lack of funds and interest, the bells were finally sold for scrap in 1976. The metal was used to cast many of the Bells of Congress that were then hung in the Old Post Office Tower in Washington, D.C.
A fund was set up on 19 September 2005, led by Dickon Love, a member of the Ancient Society of College Youths, with a view to installing a new ring of 12 bells in the tower in a new frame. This was the first of three new rings of bells he has installed in the City of London (the others being at St Dunstan-in-the-West and St James Garlickhythe). The money was raised and the bells were cast during 2008/9 by the Whitechapel Bell Foundry. The tenor weighed 26cwt 3qtr 9 lbs (1360 kg) and the new bells were designed to be in the same key as the former ring of ten. They were consecrated by the Bishop of London on 3 March 2009 in the presence of the Lord Mayor[256] and the ringing dedicated on 26 October 2009 by the Archdeacon of London.[257] The bells are named (in order smallest to largest) Michael, Margaret, Thomas of Canterbury, Mary, Cedd, Edward the Confessor, Dunstan, John the Baptist, Erkenwald, Paul, Mellitus and Magnus.[258] The bells project is recorded by an inscription in the vestibule of the church.
The first peal on the twelve was rung on 29 November 2009 of Cambridge Surprise Maximus.[260] Notable other recent peals include a peal of Stedman Cinques on 16 April 2011 to mark the 400th anniversary of the granting of a Royal Charter to the Plumbers' Company,[261] a peal of Cambridge Surprise Royal on 28 June 2011 when the Fishmongers' Company gave a dinner for Prince Philip, Duke of Edinburgh at their hall on the occasion of his 90th birthday[262] and a peal of Avon Delight Maximus on 24 July 2011 in solidarity with the people of Norway following the tragic massacre on Utoeya Island and in Oslo.[263] On the latter occasion the flag of the Orkney Islands was flown at half mast. In 2012 peals were rung during the Thames Diamond Jubilee Pageant on 3 June and during each of the three Olympic/Paralympic marathons, on 5 and 12 August and 9 September.
The BBC television programme, Still Ringing After All These Years: A Short History of Bells, broadcast on 14 December 2011, included an interview at St Magnus with the Tower Keeper, Dickon Love,[264] who was captain of the band that rang the "Royal Jubilee Bells" during the Thames Diamond Jubilee Pageant on 3 June 2012 to celebrate the Diamond Jubilee of Queen Elizabeth II.[265] Prior to this, he taught John Barrowman to handle a bell at St Magnus for the BBC coverage.
The bells are currently rung every Sunday around 12:15 (following the service) by the Guild of St Magnus.
Every other June, newly elected wardens of the Fishmongers' Company, accompanied by the Court, proceed on foot from Fishmongers' Hall[267] to St Magnus for an election service.[268] St Magnus is also the Guild Church of The Plumbers' Company. Two former rectors have served as master of the company,[269] which holds all its services at the church.[270] On 12 April 2011 a service was held to commemorate the 400th anniversary of the granting of the company's Royal Charter at which the Bishop of London, the Rt Revd and Rt Hon Richard Chartres KCVO, gave the sermon and blessed the original Royal Charter. For many years the Cloker Service was held at St Magnus, attended by the Coopers' Company and Grocers' Company, at which the clerk of the Coopers' Company read the will of Henry Cloker dated 10 March 1573.[271]
St Magnus is also the ward church for the Ward of Bridge and Bridge Without, which elects one of the city's aldermen. Between 1550 and 1978 there were separate aldermen for Bridge Within and Bridge Without, the former ward being north of the river and the latter representing the City's area of control in Southwark. The Bridge Ward Club was founded in 1930 to "promote social activities and discussion of topics of local and general interest and also to exchange Ward and parochial information" and holds its annual carol service at St Magnus.
Participants enjoy an intense arms/abs workout with instructor Holly at the Dowd YMCA's Taylor Swift: Reputation Party.
Participants enjoy some relaxing yoga with instructor Anna at the Dowd YMCA's Taylor Swift: Reputation Party.
Reputation to the contrary notwithstanding, we've had a lot of rain in San Diego recently. This is, I suppose, small fish to fry given the amount of snow hitting the east coast. Still, I am getting sick of the rain. The worst part is that the rain forces me to commute by car, so I'm getting well behind in my bike mileage, and consequently losing what small fitness I had. (Some people ride even in the rain, but I'm not that tough -- or Belgian....)
Please View On Black.
Just as Stormtrooper Bruce's movie night is well underway, everyone scatters when Vader barges in unannounced.
Vader: Hope you will pardon my intrusion, but Paplatine sent me here with a special request. I see you've been reading the paper. Very good.
STB: My Lord, you're always welcome. But I'm not sure I heard you right - Palpatine sent you here? Is he trying to retrieve all the papers because of what you said about his Petting Zoo?
Vader: On the contrary. He asked me to make that statement. He feels if everyone thinks the zoo is dangerous then more people will want to visit it. What Trooper can resist a little danger now and then?
STB: So what does this have to do with me?
Vader: Palpatine wants you for a... how shall I put it? For a secret mission. You can't tell anyone. Not even your friends. Just you, me and Palpatine will know about it.
STB: Dude! You know I LOVE doing anything special for Palpatine! A secret mission! That is so cool. What does he want me do?
Vader: He wants you to go to the Petting Zoo and have an accident while you are there. The bad press will make everyone want to go and check it out. Oh, you must take along one friend, just don't reveal the purpose of your visit. Palpatine says a witness will make it more believable.
STB: He wants me to WHAT! Is he crazy? Oh, I mean of course he's not, but - is he serious? Well, of course he is... but. but. But what about my reputation? I mean think about it, I'll never be able to live it down if I have an accident at the Petting Zoo!! What's in it for me?
Vader: He knew you would react this way. That is why he's sending this pizza and soda, with an offer of free pizza and soda for a year. And...
STB: And?!
Vader: And, if you can keep this a secret, you'll get a free pardon the next time you screw up. It won't even go on your record.
STB: Lemme get this straight. I go and have an accident at the zoo, look like a moron, not tell anyone, and I get free pizza for a year AND the next time I make a mistake it'll be overlooked?
Vader: Don't forget the free soda. So is that a yes?
_____________________________
Viewing large is always fun.
Paimpont forest, also known as Brocéliande, is in the French commune of Paimpont, near the city of Rennes in Brittany. As Brocéliande it had a reputation in the Medieval imagination as a place of magic and mystery. It is the setting of a number of adventures in Arthurian legend, notably Chrétien de Troyes's Yvain, the Knight of the Lion, and locals claim the tree in which the Lady of the Lake supposedly imprisoned Merlin can still be seen today. Other legendary places said to lie within the forest include the Val sans Retour, the tomb of Merlin, the Fountain of Youth, and Hotié de Vivianne (castle of the Lady of the Lake). The medieval chronicler Wace visited the forest but left disappointed:
"...I went there in search of marvels; I saw the forest and the land and looked for marvels, but found none. I came back as a fool and went as a fool. I went as a fool and came back as a fool. I sought foolishness and considered myself a fool."
For those living close to Paimpont, the Arthurian legend is very strong. Many names in the legend can be translated into Breton or French, for example the name Lancelot translates as "wanderer" or "vagabond" in Breton. There is also a strong influence from the Druids, and all around Brittany are standing stones or alignments, the most famous of which are nearby at Carnac; a group of the alignments at Kerlescan are nicknamed "the soldiers of Arthur."
Paimpont is a forest of broadleaf trees, oaks and beeches mainly, with areas of conifers either inside after clear-felling or on the periphery as transition with the moor, for example towards the west in the sector of Tréhorenteuc and the Val-sans-Retour (= Valley of no Return) which was devastated by several fires in particular in 1976, a year of great drought. It occupies mainly the territory of the commune of Paimpont, but extends to bordering communes, mainly Guer and Beignon in the south, Saint-Péran in the northeast, and Concoret in north. The forest of Paimpont is the largest remnant of an ancient forest occupying Argoat, the interior region of Brittany. It was more often called the forest of Brécélien, but its ancient character and other qualities underlined by many authors decided on its name of "forest of Brocéliande," tallying of the adventures of the legend of the Round Table. This flattering designation was reinforced by the birth of the Pays de Brocéliande at the end of the 20th century, an institution intended to facilitate the development of the communes of the west of the département.
The relative altitude of the forested massif contributes to give it a climate close to the oceanic climate of the coasts of Finistere. This mode, where west and south-west winds carry of clouds and regular rain supports the vegetation, dominates. The surplus of water feeds the many brooks occupying the bottoms of small valleys before flowing into the river Aff, then the Vilaine, to the area around Redon in the south of the department. The highest point is at 256 m in the western part called Haute forêt. Altitude decreases regularly while offering viewpoints towards the department of Morbihan; viewpoints which one finds the equivalents in the north on the commune of Mauron, port of the Côtes-d'Armor. It is not far from there that the Paimpont Biological Station of the University of Rennes 1, built in 1966 and 1967, dominates the lake of Chatenay. The varied forest and its surroundings constitute a framework favorable to many training courses in which the Rennes 1 biology students as well as foreign researchers take part. These buildings can accommodate approximately 70 people, and researchers work all the year on subjects generally very far away from the local biotope such as behavior of primates, represented by Cercopithecus, whose cries are familiar for the area but surprising to the walker little accustomed to this exotic fauna. The first researchers lengthily studied the ecology of the Armorican moors, the grounds, and the hydrology.
The forest belongs mainly to owners who maintain it and exploit it for timber and hunting; only in the north-eastern part, a small part (10%) is "domanial" and is managed by the National Forestry Commission. This situation prevents freedom of movement in the forest even with the access to the borough and its pond. The owners, however, signed a convention authorizing, from April 1 to the end of September, the use of some hiking trails in the forest. Among the responsibilities of the forest guards are watching for behaviors that threaten the forest, its flora, and its fauna. For example, behaviors that pose the risk of fire, and those that endanger the game, like dogs running loose. The gathering of mushrooms is not absolutely prohibited, but it is only tolerated near the approved trails. Because of its importance before the French Revolution, the forest was the responsibility of a royal jurisdiction called the National Forestry Commission, as the traditional jurisdictions of the seigneurs did not occupying itself with forest management. The wood was excessively exploited for the power supply of the charcoal blast furnaces for the nearby industry, at least in the 17th and 18th centuries; the assignment of the trees of first choice to the navy was a marginal role.
An extract of the files of the correctional court of Montfort:
"Having left the forging mills of Paimpont on Monday morning, he passed by the workshop of the carpenter who was far away from the forging mills but in the middle of the forest, he drank there with Julien Auffray his cousin and foreman of the carpenters." (Foreman of the carpenters and sawyers on contract to the naval yards elsewhere). Auffray interrogation, 1826.
The Matter of Britain is a name given collectively to the legends that concern the Celtic and legendary history of Great Britain, especially those focused on King Arthur and the knights of the Round Table. The 12th century French poet Jean Bodel created the name in the following lines of his epic Chanson de Saisnes:
Ne sont que III matières à nul homme atandant,
De France et de Bretaigne, et de Rome la grant.
The name distinguishes and relates the Matter of Britain from the mythological themes taken from classical antiquity, the "matter of Rome", and the tales of the paladins of Charlemagne and their wars with the Moors and Saracens, which constituted the "matter of France". While Arthur is the chief subject of the Matter of Britain, other lesser-known legendary history of Great Britain, including the stories of Brutus of Britain, Old King Cole, King Lear, and Gogmagog, is also included in the Matter of Britain: see Legendary Kings of the Britons.
Legendary history of Britain
It could be said that the legendary history of Britain was created in part to form a body of patriotic myth for the island. Several agendas thus can be seen in this body of literature.
The Historia Britonum, the earliest known source of the story of Brutus of Britain, may have been devised to create a distinguished genealogy for a number of Welsh princes in the 9th century. Traditionally attributed to Nennius, its actual compiler is unknown; it exists in several recensions. This tale went on to achieve greater currency because its inventor linked Brutus to the diaspora of heroes that followed the Trojan War, and thus provided raw material which later mythographers such as Geoffrey of Monmouth, Michael Drayton, and John Milton could draw upon, linking the settlement of Britain to the heroic age of Greek literature, for their several and diverse literary purposes. As such, this material could be used for patriotic mythmaking just as Virgil linked the mythical founding of Rome to the Trojan War in The Æneid. Geoffrey of Monmouth also introduced the fanciful claim that the Trinovantes, reported by Tacitus as dwelling in the area of London, had a name he interpreted as Troi-novant, "New Troy".
More speculative claims link Celtic mythology with several of the rulers and incidents compiled by Geoffrey of Monmouth in his Historia Regum Britanniæ. It has been suggested, for instance, that Leir of Britain, who later became Shakespeare's King Lear, was originally the Welsh sea-god Llŷr (see also the Irish sea-god Lir). Various Celtic deities have been identified with characters from Arthurian literature as well: Morgan le Fay was often thought to have originally been the Welsh goddess Modron (cf. the Irish goddess Mórrígan). Many of these identifications come from the speculative comparative religion of the late 19th century, and have been questioned in more recent years.
William Shakespeare seems to have been deeply interested in the legendary history of Britain, and to have been familiar with some of its more obscure byways. Shakespeare's plays contain several tales relating to these legendary kings, such as King Lear and Cymbeline. It has been suggested that Shakespeare's Welsh schoolmaster Thomas Jenkins introduced him to this material, and perhaps directed him to read Geoffrey of Monmouth[citation needed]. These tales also figure in Raphael Holinshed's The Chronicles of England, Scotland, and Ireland, which also appears in Shakespeare's sources for Macbeth. A Welsh schoolmaster appears as the character Sir Hugh Evans in The Merry Wives of Windsor.
Other early authors also drew from the early Arthurian and pseudo-historical sources of the Matter of Britain. The Scots, for instance, formulated a mythical history in the Picts and the Dál Riata royal lines. While they do eventually become factual lines, unlike those of Geoffrey, their origins are vague and often incorporate both aspects of mythical British history and mythical Irish history. The story of Gabhran especially incorporates elements of both those histories.
The Arthurian cycle
"Parsifal before the Castle of the Grail" - inspired by Richard Wagner's Opera Parsifal - painted in Weimar Germany 1928 by Hans Werner Schmidt (1859-1950)
The Arthurian literary cycle is the best known part of the Matter of Britain. It has succeeded largely because it tells two interlocking stories that have intrigued many later authors. One concerns Camelot, usually envisioned as a doomed utopia of chivalric virtue, undone by the fatal flaws of Arthur and Sir Lancelot. The other concerns the quests of the various knights to achieve the Holy Grail; some succeed (Galahad, Percival), and others fail (Lancelot).
The medieval tale of Arthur and his knights is full of Christian themes; those themes involve the destruction of human plans for virtue by the moral failures of their characters, and the quest for an important Christian relic. Finally, the relationships between the characters invited treatment in the tradition of courtly love, such as Lancelot and Guinevere, or Tristan and Iseult. In more recent years, the trend has been to attempt to link the tales of King Arthur and his knights with Celtic mythology, usually in highly romanticized, early twentieth century reconstructed versions.
Additionally, it is possible to read the Arthurian literature in general, and that concerned with the Grail tradition in particular, as an allegory of human development and spiritual growth (a theme explored by mythologist Joseph Campbell amongst others).
Sources wikipedia
The 'Reputation Complex' is a moving combination of various factors, components and drivers that are linked in a close and complicated way. This combination brings with it, for all organizations, equal risks and opportunities – the first to be managed and the second to be exploited in the right manner.
MSLGROUP's Chief Strategy Officer Pascal Beucler shares his thoughts on the fast transformation of reputation management and what it means for our clients and for us.
First introduced in 1959, the Ferrari 250 GT SWB quickly built up a reputation on the world’s race circuits. In 1960, the car’s first full race season, it achieved class wins at Brands Hatch, Goodwood, Le Mans, Monza and Spa.
In 1961 Ferrari introduced some modifications to the 250 GT SWB in an effort to keep it competitive, giving the engine bigger valves and a higher compression ratio as well as high-lift cams and twin-choke carburettors.
The success of these modifications meant that the 1961 chassis 2689GT has an interesting history and story to tell.
The car was first owned by Pierre Noblet, an amateur racer, and was in fact a replacement for chassis 2021GT, one of the original 250 GT SWBs, which was badly damaged at Clermont-Ferrand by his friend Pierre Damay. Being a true gentleman, as they were back in those days, Damay ordered a new 250 GT SWB to replace the one he damaged. The new car was delivered in early 1961 but too late for the pre-Le Mans test. However, Noblet managed to have the car ready for the race itself. Along with fellow amateur racing driver Jean Guichet, the two drivers were undeterred and drove the 250 GT SWB to an impressive class-winning third place overall, only beaten by two factory-run Ferrari 250 TRI/61s.
The car’s racing career was a short one, but it did go on to win at Monza and on the old Brussels street circuit before being exported to America, where the car unfortunately fell into disrepair.
The car has however now been fully restored to its ’61 specification and is currently owned by much respected Californian car collector Bruce Meyer.
The Ferrari 250 GT SWB is certainly considered to be one of the all-time greatest Ferraris, and perhaps even the greatest of all sports cars ever produced. The 250 GT SWB handled superbly on the road and was near-invincible in the GT racing category, giving Ferrari the title for GT Manufacturers in 1960 and 1961, and is today, over half a century later, one of the most coveted cars ever produced in Maranello. This was a car that even by today’s standards was quick, being able to achieve the 0-60mph sprint in just 6.7 seconds and go onto a top speed of 158mph.
What craziness is this, a day in that London on a weekday? Well, working one day last weekend, and another next weekend, meant I took a day in Lieu.
So there.
And top of my list of places to visit was St Magnus. This would be the fifth time I have tried to get inside, and the first since I wrote to the church asking whether they would be open a particular Saturday, and then any Saturday. Letters which were ignored
So, I walked out of Monument Station, down the hill there was St Magnus: would it be open?
It was, and inside it was a box, nay a treasure chest of delights.
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St Magnus the Martyr, London Bridge is a Church of England church and parish within the City of London. The church, which is located in Lower Thames Street near The Monument to the Great Fire of London,[1] is part of the Diocese of London and under the pastoral care of the Bishop of London and the Bishop of Fulham.[2] It is a Grade I listed building.[3] The rector uses the title "Cardinal Rector". [4]
St Magnus lies on the original alignment of London Bridge between the City and Southwark. The ancient parish was united with that of St Margaret, New Fish Street, in 1670 and with that of St Michael, Crooked Lane, in 1831.[5] The three united parishes retained separate vestries and churchwardens.[6] Parish clerks continue to be appointed for each of the three parishes.[7]
St Magnus is the guild church of the Worshipful Company of Fishmongers and the Worshipful Company of Plumbers, and the ward church of the Ward of Bridge and Bridge Without. It is also twinned with the Church of the Resurrection in New York City.[8]
Its prominent location and beauty has prompted many mentions in literature.[9] In Oliver Twist Charles Dickens notes how, as Nancy heads for her secret meeting with Mr. Brownlow and Rose Maylie on London Bridge, "the tower of old Saint Saviour's Church, and the spire of Saint Magnus, so long the giant-warders of the ancient bridge, were visible in the gloom". The church's spiritual and architectural importance is celebrated in the poem The Waste Land by T. S. Eliot, who adds in a footnote that "the interior of St. Magnus Martyr is to my mind one of the finest among Wren's interiors".[10] One biographer of Eliot notes that at first he enjoyed St Magnus aesthetically for its "splendour"; later he appreciated its "utility" when he came there as a sinner.
The church is dedicated to St Magnus the Martyr, earl of Orkney, who died on 16 April in or around 1116 (the precise year is unknown).[12] He was executed on the island of Egilsay having been captured during a power struggle with his cousin, a political rival.[13] Magnus had a reputation for piety and gentleness and was canonised in 1135. St. Ronald, the son of Magnus's sister Gunhild Erlendsdotter, became Earl of Orkney in 1136 and in 1137 initiated the construction of St. Magnus Cathedral in Kirkwall.[14] The story of St. Magnus has been retold in the 20th century in the chamber opera The Martyrdom of St Magnus (1976)[15] by Sir Peter Maxwell Davies, based on George Mackay Brown's novel Magnus (1973).
he identity of the St Magnus referred to in the church's dedication was only confirmed by the Bishop of London in 1926.[16] Following this decision a patronal festival service was held on 16 April 1926.[17] In the 13th century the patronage was attributed to one of the several saints by the name of Magnus who share a feast day on 19 August, probably St Magnus of Anagni (bishop and martyr, who was slain in the persecution of the Emperor Decius in the middle of the 3rd century).[18] However, by the early 18th century it was suggested that the church was either "dedicated to the memory of St Magnus or Magnes, who suffer'd under the Emperor Aurelian in 276 [see St Mammes of Caesarea, feast day 17 August], or else to a person of that name, who was the famous Apostle or Bishop of the Orcades."[19] For the next century historians followed the suggestion that the church was dedicated to the Roman saint of Cæsarea.[20] The famous Danish archaeologist Professor Jens Jacob Asmussen Worsaae (1821–85) promoted the attribution to St Magnus of Orkney during his visit to the British Isles in 1846-7, when he was formulating the concept of the 'Viking Age',[21] and a history of London written in 1901 concluded that "the Danes, on their second invasion ... added at least two churches with Danish names, Olaf and Magnus".[22] A guide to the City Churches published in 1917 reverted to the view that St Magnus was dedicated to a martyr of the third century,[23] but the discovery of St Magnus of Orkney's relics in 1919 renewed interest in a Scandinavian patron and this connection was encouraged by the Rector who arrived in 1921
A metropolitan bishop of London attended the Council of Arles in 314, which indicates that there must have been a Christian community in Londinium by this date, and it has been suggested that a large aisled building excavated in 1993 near Tower Hill can be compared with the 4th-century Cathedral of St Tecla in Milan.[25] However, there is no archaeological evidence to suggest that any of the mediaeval churches in the City of London had a Roman foundation.[26] A grant from William I in 1067 to Westminster Abbey, which refers to the stone church of St Magnus near the bridge ("lapidee eccle sci magni prope pontem"), is generally accepted to be 12th century forgery,[27] and it is possible that a charter of confirmation in 1108-16 might also be a later fabrication.[28] Nonetheless, these manuscripts may preserve valid evidence of a date of foundation in the 11th century.
Archaeological evidence suggests that the area of the bridgehead was not occupied from the early 5th century until the early 10th century. Environmental evidence indicates that the area was waste ground during this period, colonised by elder and nettles. Following Alfred's decision to reoccupy the walled area of London in 886, new harbours were established at Queenhithe and Billingsgate. A bridge was in place by the early 11th century, a factor which would have encouraged the occupation of the bridgehead by craftsmen and traders.[30] A lane connecting Botolph's Wharf and Billingsgate to the rebuilt bridge may have developed by the mid-11th century. The waterfront at this time was a hive of activity, with the construction of embankments sloping down from the riverside wall to the river. Thames Street appeared in the second half of the 11th century immediately behind (north of) the old Roman riverside wall and in 1931 a piling from this was discovered during the excavation of the foundations of a nearby building. It now stands at the base of the church tower.[31] St Magnus was built to the south of Thames Street to serve the growing population of the bridgehead area[32] and was certainly in existence by 1128-33.[33]
The small ancient parish[34] extended about 110 yards along the waterfront either side of the old bridge, from 'Stepheneslane' (later Churchehawlane or Church Yard Alley) and 'Oystergate' (later called Water Lane or Gully Hole) on the West side to 'Retheresgate' (a southern extension of Pudding Lane) on the East side, and was centred on the crossroads formed by Fish Street Hill (originally Bridge Street, then New Fish Street) and Thames Street.[35] The mediaeval parish also included Drinkwater's Wharf (named after the owner, Thomas Drinkwater), which was located immediately West of the bridge, and Fish Wharf, which was to the South of the church. The latter was of considerable importance as the fishmongers had their shops on the wharf. The tenement was devised by Andrew Hunte to the Rector and Churchwardens in 1446.[36] The ancient parish was situated in the South East part of Bridge Ward, which had evolved in the 11th century between the embankments to either side of the bridge.[37]
In 1182 the Abbot of Westminster and the Prior of Bermondsey agreed that the advowson of St Magnus should be divided equally between them. Later in the 1180s, on their presentation, the Archdeacon of London inducted his nephew as parson.
Between the late Saxon period and 1209 there was a series of wooden bridges across the Thames, but in that year a stone bridge was completed.[39] The work was overseen by Peter de Colechurch, a priest and head of the Fraternity of the Brethren of London Bridge. The Church had from early times encouraged the building of bridges and this activity was so important it was perceived to be an act of piety - a commitment to God which should be supported by the giving of alms. London’s citizens made gifts of land and money "to God and the Bridge".[40] The Bridge House Estates became part of the City's jurisdiction in 1282.
Until 1831 the bridge was aligned with Fish Street Hill, so the main entrance into the City from the south passed the West door of St Magnus on the north bank of the river.[41] The bridge included a chapel dedicated to St Thomas Becket[42] for the use of pilgrims journeying to Canterbury Cathedral to visit his tomb.[43] The chapel and about two thirds of the bridge were in the parish of St Magnus. After some years of rivalry a dispute arose between the church and the chapel over the offerings given to the chapel by the pilgrims. The matter was resolved by the brethren of the chapel making an annual contribution to St Magnus.[44] At the Reformation the chapel was turned into a house and later a warehouse, the latter being demolished in 1757-58.
The church grew in importance. On 21 November 1234 a grant of land was made to the parson of St Magnus for the enlargement of the church.[45] The London eyre of 1244 recorded that in 1238 "A thief named William of Ewelme of the county of Buckingham fled to the church of St. Magnus the Martyr, London, and there acknowledged the theft and abjured the realm. He had no chattels."[46] Another entry recorded that "The City answers saying that the church of ... St. Magnus the Martyr ... which [is] situated on the king's highway ... ought to belong to the king and be in his gift".[47] The church presumably jutted into the road running to the bridge, as it did in later times.[48] In 1276 it was recorded that "the church of St. Magnus the Martyr is worth £15 yearly and Master Geoffrey de la Wade now holds it by the grant of the prior of Bermundeseie and the abbot of Westminster to whom King Henry conferred the advowson by his charter.
In 1274 "came King Edward and his wife [Eleanor] from the Holy Land and were crowned at Westminster on the Sunday next after the Feast of the Assumption of Our Lady [15 August], being the Feast of Saint Magnus [19 August]; and the Conduit in Chepe ran all the day with red wine and white wine to drink, for all such as wished."[50] Stow records that "in the year 1293, for victory obtained by Edward I against the Scots, every citizen, according to their several trade, made their several show, but especially the fishmongers" whose solemn procession including a knight "representing St Magnus, because it was upon St Magnus' day".
An important religious guild, the Confraternity de Salve Regina, was in existence by 1343, having been founded by the "better sort of the Parish of St Magnus" to sing the anthem 'Salve Regina' every evening.[51] The Guild certificates of 1389 record that the Confraternity of Salve Regina and the guild of St Thomas the Martyr in the chapel on the bridge, whose members belonged to St Magnus parish, had determined to become one, to have the anthem of St Thomas after the Salve Regina and to devote their united resources to restoring and enlarging the church of St Magnus.[52] An Act of Parliament of 1437[53] provided that all incorporated fraternities and companies should register their charters and have their ordinances approved by the civic authorities.[54] Fear of enquiry into their privileges may have led established fraternities to seek a firm foundation for their rights. The letters patent of the fraternity of St Mary and St Thomas the Martyr of Salve Regina in St Magnus dated 26 May 1448 mention that the fraternity had petitioned for a charter on the grounds that the society was not duly founded.
In the mid-14th century the Pope was the Patron of the living and appointed five rectors to the benefice.[56]
Henry Yevele, the master mason whose work included the rebuilding of Westminster Hall and the naves of Westminster Abbey and Canterbury Cathedral, was a parishioner and rebuilt the chapel on London Bridge between 1384 and 1397. He served as a warden of London Bridge and was buried at St Magnus on his death in 1400. His monument was extant in John Stow's time, but was probably destroyed by the fire of 1666.[57]
Yevele, as the King’s Mason, was overseen by Geoffrey Chaucer in his capacity as the Clerk of the King's Works. In The General Prologue of Chaucer's The Canterbury Tales the five guildsmen "were clothed alle in o lyveree Of a solempne and a greet fraternitee"[58] and may be thought of as belonging to the guild in the parish of St Magnus, or one like it.[59] Chaucer's family home was near to the bridge in Thames Street.
n 1417 a dispute arose concerning who should take the place of honour amongst the rectors in the City churches at the Whit Monday procession, a place that had been claimed from time to time by the rectors of St Peter Cornhill, St Magnus the Martyr and St Nicholas Cole Abbey. The Mayor and Aldermen decided that the Rector of St Peter Cornhill should take precedence.[61]
St Magnus Corner at the north end of London Bridge was an important meeting place in mediaeval London, where notices were exhibited, proclamations read out and wrongdoers punished.[62] As it was conveniently close to the River Thames, the church was chosen by the Bishop between the 15th and 17th centuries as a convenient venue for general meetings of the clergy in his diocese.[63] Dr John Young, Bishop of Callipolis (rector of St Magnus 1514-15) pronounced judgement on 16 December 1514 (with the Bishop of London and in the presence of Thomas More, then under-sheriff of London) in the heresy case concerning Richard Hunne.[64]
In pictures from the mid-16th century the old church looks very similar to the present-day St Giles without Cripplegate in the Barbican.[65] According to the martyrologist John Foxe, a woman was imprisoned in the 'cage' on London Bridge in April 1555 and told to "cool herself there" for refusing to pray at St Magnus for the recently deceased Pope Julius III.[66]
Simon Lowe, a Member of Parliament and Master of the Merchant Taylors' Company during the reign of Queen Mary and one of the jurors who acquitted Sir Nicholas Throckmorton in 1554, was a parishioner.[67] He was a mourner at the funeral of Maurice Griffith, Bishop of Rochester from 1554 to 1558 and Rector of St Magnus from 1537 to 1558, who was interred in the church on 30 November 1558 with much solemnity. In accordance with the Catholic church's desire to restore ecclesiastical pageantry in England, the funeral was a splendid affair, ending in a magnificent dinner.
Lowe was included in a return of recusants in the Diocese of Rochester in 1577,[69] but was buried at St Magnus on 6 February 1578.[70] Stow refers to his monument in the church. His eldest son, Timothy (died 1617), was knighted in 1603. His second son, Alderman Sir Thomas Lowe (1550–1623), was Master of the Haberdashers' Company on several occasions, Sheriff of London in 1595/96, Lord Mayor in 1604/05 and a Member of Parliament for London.[71] His youngest son, Blessed John Lowe (1553–1586), having originally been a Protestant minister, converted to Roman Catholicism, studied for the priesthood at Douay and Rome and returned to London as a missionary priest.[72] His absence had already been noted; a list of 1581 of "such persons of the Diocese of London as have any children ... beyond the seas" records "John Low son to Margaret Low of the Bridge, absent without licence four years". Having gained 500 converts to Catholicism between 1583 and 1586, he was arrested whilst walking with his mother near London Bridge, committed to The Clink and executed at Tyburn on 8 October 1586.[73] He was beatified in 1987 as one of the eighty-five martyrs of England and Wales.
Sir William Garrard, Master of the Haberdashers' Company, Alderman, Sheriff of London in 1553/53, Lord Mayor in 1555/56 and a Member of Parliament was born in the parish and buried at St Magnus in 1571.[74] Sir William Romney, merchant, philanthropist, Master of the Haberdashers' Company, Alderman for Bridge Within and Sheriff of London in 1603/04[75] was married at St Magnus in 1582. Ben Jonson is believed to have been married at St Magnus in 1594.[76]
The patronage of St Magnus, having previously been in the Abbots and Convents of Westminster and Bermondsey (who presented alternatively), fell to the Crown on the suppression of the monasteries. In 1553, Queen Mary, by letters patent, granted it to the Bishop of London and his successors.[77]
The church had a series of distinguished rectors in the second half of the 16th and first half of the 17th century, including Myles Coverdale (Rector 1564-66), John Young (Rector 1566-92), Theophilus Aylmer (Rector 1592-1625), (Archdeacon of London and son of John Aylmer), and Cornelius Burges (Rector 1626-41). Coverdale was buried in the chancel of St Bartholomew-by-the-Exchange, but when that church was pulled down in 1840 his remains were removed to St Magnus.[78]
On 5 November 1562 the churchwardens were ordered to break, or cause to be broken, in two parts all the altar stones in the church.[79] Coverdale, an anti-vestiarian, was Rector at the peak of the vestments controversy. In March 1566 Archbishop Parker caused great consternation among many clergy by his edicts prescribing what was to be worn and by his summoning the London clergy to Lambeth to require their compliance. Coverdale excused himself from attending.[80] Stow records that a non-conforming Scot who normally preached at St Magnus twice a day precipitated a fight on Palm Sunday 1566 at Little All Hallows in Thames Street with his preaching against vestments.[81] Coverdale's resignation from St Magnus in summer 1566 may have been associated with these events. Separatist congregations started to emerge after 1566 and the first such, who called themselves 'Puritans' or 'Unspottyd Lambs of the Lord', was discovered close to St Magnus at Plumbers' Hall in Thames Street on 19 June 1567.
St Magnus narrowly escaped destruction in 1633. A later edition of Stow's Survey records that "On the 13th day of February, between eleven and twelve at night, there happened in the house of one Briggs, a Needle-maker near St Magnus Church, at the North end of the Bridge, by the carelessness of a Maid-Servant setting a tub of hot sea-coal ashes under a pair of stairs, a sad and lamentable fire, which consumed all the buildings before eight of the clock the next morning, from the North end of the Bridge to the first vacancy on both sides, containing forty-two houses; water then being very scarce, the Thames being almost frozen over."[83] Susannah Chambers "by her last will & testament bearing date 28th December 1640 gave the sum of Twenty-two shillings and Sixpence Yearly for a Sermon to be preached on the 12th day of February in every Year within the Church of Saint Magnus in commemoration of God's merciful preservation of the said Church of Saint Magnus from Ruin, by the late and terrible Fire on London Bridge. Likewise Annually to the Poor the sum of 17/6."[84] The tradition of a "Fire Sermon" was revived on 12 February 2004, when the first preacher was the Rt Revd and Rt Hon Richard Chartres, Bishop of London.
Parliamentarian rule and the more Protestant ethos of the 1640s led to the removal or destruction of "superstitious" and "idolatrous" images and fittings. Glass painters such as Baptista Sutton, who had previously installed "Laudian innovations", found new employment by repairing and replacing these to meet increasingly strict Protestant standards. In January 1642 Sutton replaced 93 feet of glass at St Magnus and in June 1644 he was called back to take down the "painted imagery glass" and replace it.[86] In June 1641 "rail riots" broke out at a number of churches. This was a time of high tension following the trial and execution of the Earl of Strafford and rumours of army and popish plots were rife. The Protestation Oath, with its pledge to defend the true religion "against all Popery and popish innovation", triggered demands from parishioners for the removal of the rails as popish innovations which the Protestation had bound them to reform. The minister arranged a meeting between those for and against the pulling down of the rails, but was unsuccessful in reaching a compromise and it was feared that they would be demolished by force.[87] However, in 1663 the parish resumed Laudian practice and re-erected rails around its communion table.[88]
Joseph Caryl was incumbent from 1645 until his ejection in 1662. In 1663 he was reportedly living near London Bridge and preaching to an Independent congregation that met at various places in the City.[89]
During the Great Plague of 1665, the City authorities ordered fires to be kept burning night and day, in the hope that the air would be cleansed. Daniel Defoe's semi-fictictional, but highly realistic, work A Journal of the Plague Year records that one of these was "just by St Magnus Church"
Despite its escape in 1633, the church was one of the first buildings to be destroyed in the Great Fire of London in 1666.[91] St Magnus stood less than 300 yards from the bakehouse of Thomas Farriner in Pudding Lane where the fire started. Farriner, a former churchwarden of St Magnus, was buried in the middle aisle of the church on 11 December 1670, perhaps within a temporary structure erected for holding services.[92]
The parish engaged the master mason George Dowdeswell to start the work of rebuilding in 1668. The work was carried forward between 1671 and 1687 under the direction of Sir Christopher Wren, the body of the church being substantially complete by 1676.[93] At a cost of £9,579 19s 10d St Magnus was one of Wren's most expensive churches.[94] The church of St Margaret New Fish Street was not rebuilt after the fire and its parish was united to that of St Magnus.
The chancels of many of Wren’s city churches had chequered marble floors and the chancel of St Magnus is an example,[95] the parish agreeing after some debate to place the communion table on a marble ascent with steps[96] and to commission altar rails of Sussex wrought iron. The nave and aisles are paved with freestone flags. A steeple, closely modelled on one built between 1614 and 1624 by François d'Aguilon and Pieter Huyssens for the church of St Carolus Borromeus in Antwerp, was added between 1703 and 1706.[97] London's skyline was transformed by Wren's tall steeples and that of St Magnus is considered to be one his finest.[98]
The large clock projecting from the tower was a well-known landmark in the city as it hung over the roadway of Old London Bridge.[99] It was presented to the church in 1709 by Sir Charles Duncombe[100] (Alderman for the Ward of Bridge Within and, in 1708/09, Lord Mayor of London). Tradition says "that it was erected in consequence of a vow made by the donor, who, in the earlier part of his life, had once to wait a considerable time in a cart upon London Bridge, without being able to learn the hour, when he made a promise, that if he ever became successful in the world, he would give to that Church a public clock ... that all passengers might see the time of day."[101] The maker was Langley Bradley, a clockmaker in Fenchurch Street, who had worked for Wren on many other projects, including the clock for the new St Paul's Cathedral. The sword rest in the church, designed to hold the Lord Mayor's sword and mace when he attended divine service "in state", dates from 1708.
Duncombe and his benefactions to St Magnus feature prominently in Daniel Defoe's The True-Born Englishman, a biting satire on critics of William III that went through several editions from 1700 (the year in which Duncombe was elected Sheriff).
Shortly before his death in 1711, Duncombe commissioned an organ for the church, the first to have a swell-box, by Abraham Jordan (father and son).[103] The Spectator announced that "Whereas Mr Abraham Jordan, senior and junior, have, with their own hands, joinery excepted, made and erected a very large organ in St Magnus' Church, at the foot of London Bridge, consisting of four sets of keys, one of which is adapted to the art of emitting sounds by swelling notes, which never was in any organ before; this instrument will be publicly opened on Sunday next [14 February 1712], the performance by Mr John Robinson. The above-said Abraham Jordan gives notice to all masters and performers, that he will attend every day next week at the said Church, to accommodate all those gentlemen who shall have a curiosity to hear it".[104]
The organ case, which remains in its original state, is looked upon as one of the finest existing examples of the Grinling Gibbons's school of wood carving.[105] The first organist of St Magnus was John Robinson (1682–1762), who served in that role for fifty years and in addition as organist of Westminster Abbey from 1727. Other organists have included the blind organist George Warne (1792–1868, organist 1820-26 until his appointment to the Temple Church), James Coward (1824–80, organist 1868-80 who was also organist to the Crystal Palace and renowned for his powers of improvisation) and George Frederick Smith FRCO (1856–1918, organist 1880-1918 and Professor of Music at the Guildhall School of Music).[106] The organ has been restored several times - in 1760, 1782, 1804, 1855, 1861, 1879, 1891, 1924, 1949 after wartime damage and 1997 - since it was first built.[107] Sir Peter Maxwell Davies was one of several patrons of the organ appeal in the mid-1990s[108] and John Scott gave an inaugural recital on 20 May 1998 following the completion of that restoration.[109] The instrument has an Historic Organ Certificate and full details are recorded in the National Pipe Organ Register.[110]
The hymn tune "St Magnus", usually sung at Ascensiontide to the text "The head that once was crowned with thorns", was written by Jeremiah Clarke in 1701 and named for the church.
Canaletto drew St Magnus and old London Bridge as they appeared in the late 1740s.[112] Between 1756 and 1762, under the London Bridge Improvement Act of 1756 (c. 40), the Corporation of London demolished the buildings on London Bridge to widen the roadway, ease traffic congestion and improve safety for pedestrians.[113] The churchwardens’ accounts of St Magnus list many payments to those injured on the Bridge and record that in 1752 a man was crushed to death between two carts.[114] After the House of Commons had resolved upon the alteration of London Bridge, the Rev Robert Gibson, Rector of St Magnus, applied to the House for relief; stating that 48l. 6s. 2d. per annum, part of his salary of 170l. per annum, was assessed upon houses on London Bridge; which he should utterly lose by their removal unless a clause in the bill about to be passed should provide a remedy.[115] Accordingly, Sections 18 and 19 of 1756 Act provided that the relevant amounts of tithe and poor rate should be a charge on the Bridge House Estates.[116]
A serious fire broke out on 18 April 1760 in an oil shop at the south east corner of the church, which consumed most of the church roof and did considerable damage to the fabric. The fire burnt warehouses to the south of the church and a number of houses on the northern end of London Bridge.
As part of the bridge improvements, overseen by the architect Sir Robert Taylor, a new pedestrian walkway was built along the eastern side of the bridge. With the other buildings gone St Magnus blocked the new walkway.[117] As a consequence it was necessary in 1762 to 1763 to remove the vestry rooms at the West end of the church and open up the side arches of the tower so that people could pass underneath the tower.[118] The tower’s lower storey thus became an external porch. Internally a lobby was created at the West end under the organ gallery and a screen with fine octagonal glazing inserted. A new Vestry was built to the South of the church.[119] The Act also provided that the land taken from the church for the widening was "to be considered ... as part of the cemetery of the said church ... but if the pavement thereof be broken up on account of the burying of any persons, the same shall be ... made good ... by the churchwardens"
Soldiers were stationed in the Vestry House of St Magnus during the Gordon Riots in June 1780.[121]
By 1782 the noise level from the activities of Billingsgate Fish Market had become unbearable and the large windows on the north side of the church were blocked up leaving only circular windows high up in the wall.[122] At some point between the 1760s and 1814 the present clerestory was constructed with its oval windows and fluted and coffered plasterwork.[123] J. M. W. Turner painted the church in the mid-1790s.[124]
The rector of St Magnus between 1792 and 1808, following the death of Robert Gibson on 28 July 1791,[125] was Thomas Rennell FRS. Rennell was President of Sion College in 1806/07. There is a monument to Thomas Leigh (Rector 1808-48 and President of Sion College 1829/30,[126] at St Peter's Church, Goldhanger in Essex.[127] Richard Hazard (1761–1837) was connected with the church as sexton, parish clerk and ward beadle for nearly 50 years[128] and served as Master of the Parish Clerks' Company in 1831/32.[129]
In 1825 the church was "repaired and beautified at a very considerable expense. During the reparation the east window, which had been closed, was restored, and the interior of the fabric conformed to the state in which it was left by its great architect, Sir Christopher Wren. The magnificent organ ... was taken down and rebuilt by Mr Parsons, and re-opened, with the church, on the 12th February, 1826".[130] Unfortunately, as a contemporary writer records, "On the night of the 31st of July, 1827, [the church's] safety was threatened by the great fire which consumed the adjacent warehouses, and it is perhaps owing to the strenuous and praiseworthy exertions of the firemen, that the structure exists at present. ... divine service was suspended and not resumed until the 20th January 1828. In the interval the church received such tasteful and elegant decorations, that it may now compete with any church in the metropolis.
In 1823 royal assent was given to ‘An Act for the Rebuilding of London Bridge’ and in 1825 John Garratt, Lord Mayor and Alderman of the Ward of Bridge Within, laid the first stone of the new London Bridge.[132] In 1831 Sir John Rennie’s new bridge was opened further upstream and the old bridge demolished. St Magnus ceased to be the gateway to London as it had been for over 600 years. Peter de Colechurch[133] had been buried in the crypt of the chapel on the bridge and his bones were unceremoniously dumped in the River Thames.[134] In 1921 two stones from Old London Bridge were discovered across the road from the church. They now stand in the churchyard.
Wren's church of St Michael Crooked Lane was demolished, the final service on Sunday 20 March 1831 having to be abandoned due to the effects of the building work. The Rector of St Michael preached a sermon the following Sunday at St Magnus lamenting the demolition of his church with its monuments and "the disturbance of the worship of his parishioners on the preceeding Sabbath".[135] The parish of St Michael Crooked Lane was united to that of St Magnus, which itself lost a burial ground in Church Yard Alley to the approach road for the new bridge.[136] However, in substitution it had restored to it the land taken for the widening of the old bridge in 1762 and was also given part of the approach lands to the east of the old bridge.[137] In 1838 the Committee for the London Bridge Approaches reported to Common Council that new burial grounds had been provided for the parishes of St Michael, Crooked Lane and St Magnus, London Bridge.
Depictions of St Magnus after the building of the new bridge, seen behind Fresh Wharf and the new London Bridge Wharf, include paintings by W. Fenoulhet in 1841 and by Charles Ginner in 1913.[139] This prospect was affected in 1924 by the building of Adelaide House to a design by John James Burnet,[140] The Times commenting that "the new ‘architectural Matterhorn’ ... conceals all but the tip of the church spire".[141] There was, however, an excellent view of the church for a few years between the demolition of Adelaide Buildings and the erection of its replacement.[142] Adelaide House is now listed.[143] Regis House, on the site of the abandoned King William Street terminus of the City & South London Railway (subsequently the Northern Line),[144] and the Steam Packet Inn, on the corner of Lower Thames Street and Fish Street Hill,[145] were developed in 1931.
By the early 1960s traffic congestion had become a problem[147] and Lower Thames Street was widened over the next decade[148] to form part of a significant new east-west transport artery (the A3211).[149] The setting of the church was further affected by the construction of a new London Bridge between 1967 and 1973.[150] The New Fresh Wharf warehouse to the east of the church, built in 1939, was demolished in 1973-4 following the collapse of commercial traffic in the Pool of London[151] and, after an archaeological excavation,[152] St Magnus House was constructed on the site in 1978 to a design by R. Seifert & Partners.[153] This development now allows a clear view of the church from the east side.[154] The site to the south east of The Monument (between Fish Street Hill and Pudding Lane), formerly predominantly occupied by fish merchants,[155] was redeveloped as Centurion House and Gartmore (now Providian) House at the time of the closure of old Billingsgate Market in January 1982.[156] A comprehensive redevelopment of Centurion House began in October 2011 with completion planned in 2013.[157] Regis House, to the south west of The Monument, was redeveloped by Land Securities PLC in 1998.[158]
The vista from The Monument south to the River Thames, over the roof of St Magnus, is protected under the City of London Unitary Development Plan,[159] although the South bank of the river is now dominated by The Shard. Since 2004 the City of London Corporation has been exploring ways of enhancing the Riverside Walk to the south of St Magnus.[160] Work on a new staircase to connect London Bridge to the Riverside Walk is due to commence in March 2013.[161] The story of St Magnus's relationship with London Bridge and an interview with the rector featured in the television programme The Bridges That Built London with Dan Cruickshank, first broadcast on BBC Four on 14 June 2012.[162] The City Corporation's 'Fenchurch and Monument Area Enhancement Strategy' of August 2012 recommended ways of reconnecting St Magnus and the riverside to the area north of Lower Thames Street.
A lectureship at St Michael Crooked Lane, which was transferred to St Magnus in 1831, was endowed by the wills of Thomas and Susannah Townsend in 1789 and 1812 respectively.[164] The Revd Henry Robert Huckin, Headmaster of Repton School from 1874 to 1882, was appointed Townsend Lecturer at St Magnus in 1871.[165]
St Magnus narrowly escaped damage from a major fire in Lower Thames Street in October 1849.
During the second half of the 19th century the rectors were Alexander McCaul, DD (1799–1863, Rector 1850-63), who coined the term 'Judaeo Christian' in a letter dated 17 October 1821,[167] and his son Alexander Israel McCaul (1835–1899, curate 1859-63, rector 1863-99). The Revd Alexander McCaul Sr[168] was a Christian missionary to the Polish Jews, who (having declined an offer to become the first Anglican Bishop in Jerusalem)[169] was appointed professor of Hebrew and rabbinical literature at King's College, London in 1841. His daughter, Elizabeth Finn (1825–1921), a noted linguist, founded the Distressed Gentlefolk Aid Association (now known as Elizabeth Finn Care).[170]
In 1890 it was reported that the Bishop of London was to hold an inquiry as to the desirability of uniting the benefices of St George Botolph Lane and St Magnus. The expectation was a fusion of the two livings, the demolition of St George’s and the pensioning of "William Gladstone’s favourite Canon", Malcolm MacColl. Although services ceased there, St George’s was not demolished until 1904. The parish was then merged with St Mary at Hill rather than St Magnus.[171]
The patronage of the living was acquired in the late 19th century by Sir Henry Peek Bt. DL MP, Senior Partner of Peek Brothers & Co of 20 Eastcheap, the country's largest firm of wholesale tea brokers and dealers, and Chairman of the Commercial Union Assurance Co. Peek was a generous philanthropist who was instrumental in saving both Wimbledon Common and Burnham Beeches from development. His grandson, Sir Wilfred Peek Bt. DSO JP, presented a cousin, Richard Peek, as rector in 1904. Peek, an ardent Freemason, held the office of Grand Chaplain of England. The Times recorded that his memorial service in July 1920 "was of a semi-Masonic character, Mr Peek having been a prominent Freemason".[172] In June 1895 Peek had saved the life of a young French girl who jumped overboard from a ferry midway between Dinard and St Malo in Brittany and was awarded the bronze medal of the Royal Humane Society and the Gold Medal 1st Class of the Sociâetâe Nationale de Sauvetage de France.[173]
In November 1898 a memorial service was held at St Magnus for Sir Stuart Knill Bt. (1824–1898), head of the firm of John Knill and Co, wharfingers, and formerly Lord Mayor and Master of the Plumbers' Company.[174] This was the first such service for a Roman Catholic taken in an Anglican church.[175] Sir Stuart's son, Sir John Knill Bt. (1856-1934), also served as Alderman for the Ward of Bridge Within, Lord Mayor and Master of the Plumbers' Company.
Until 1922 the annual Fish Harvest Festival was celebrated at St Magnus.[176] The service moved in 1923 to St Dunstan in the East[177] and then to St Mary at Hill, but St Magnus retained close links with the local fish merchants until the closure of old Billingsgate Market. St Magnus, in the 1950s, was "buried in the stink of Billingsgate fish-market, against which incense was a welcome antidote".
A report in 1920 proposed the demolition of nineteen City churches, including St Magnus.[179] A general outcry from members of the public and parishioners alike prevented the execution of this plan.[180] The members of the City Livery Club passed a resolution that they regarded "with horror and indignation the proposed demolition of 19 City churches" and pledged the Club to do everything in its power to prevent such a catastrophe.[181] T. S. Eliot wrote that the threatened churches gave "to the business quarter of London a beauty which its hideous banks and commercial houses have not quite defaced. ... the least precious redeems some vulgar street ... The loss of these towers, to meet the eye down a grimy lane, and of these empty naves, to receive the solitary visitor at noon from the dust and tumult of Lombard Street, will be irreparable and unforgotten."[182] The London County Council published a report concluding that St Magnus was "one of the most beautiful of all Wren's works" and "certainly one of the churches which should not be demolished without specially good reasons and after very full consideration."[183] Due to the uncertainty about the church's future, the patron decided to defer action to fill the vacancy in the benefice and a curate-in-charge temporarily took responsibility for the parish.[184] However, on 23 April 1921 it was announced that the Revd Henry Joy Fynes-Clinton would be the new Rector. The Times concluded that the appointment, with the Bishop’s approval, meant that the proposed demolition would not be carried out.[185] Fr Fynes-Clinton was inducted on 31 May 1921.[186]
The rectory, built by Robert Smirke in 1833-5, was at 39 King William Street.[187] A decision was taken in 1909 to sell the property, the intention being to purchase a new rectory in the suburbs, but the sale fell through and at the time of the 1910 Land Tax Valuations the building was being let out to a number of tenants. The rectory was sold by the diocese on 30 May 1921 for £8,000 to Ridgways Limited, which owned the adjoining premises.[188] The Vestry House adjoining the south west of the church, replacing the one built in the 1760s, may also have been by Smirke. Part of the burial ground of St Michael Crooked Lane, located between Fish Street Hill and King William Street, survived as an open space until 1987 when it was compulsorily purchased to facilitate the extension of the Docklands Light Railway into the City.[189] The bodies were reburied at Brookwood Cemetery.
The interior of the church was restored by Martin Travers in 1924, in a neo-baroque style,[191] reflecting the Anglo-Catholic character of the congregation[192] following the appointment of Henry Joy Fynes-Clinton as Rector.[193] Fr Fynes, as he was often known, served as Rector of St Magnus from 31 May 1921 until his death on 4 December 1959 and substantially beautified the interior of the church.[194]
Fynes-Clinton held very strong Anglo-Catholic views, and proceeded to make St Magnus as much like a baroque Roman Catholic church as possible. However, "he was such a loveable character with an old-world courtesy which was irresistible, that it was difficult for anyone to be unpleasant to him, however much they might disapprove of his views".[195] He generally said the Roman Mass in Latin; and in personality was "grave, grand, well-connected and holy, with a laconic sense of humour".[196] To a Protestant who had come to see Coverdale's monument he is reported to have said "We have just had a service in the language out of which he translated the Bible".[197] The use of Latin in services was not, however, without grammatical danger. A response from his parishioners of "Ora pro nobis" after "Omnes sancti Angeli et Archangeli" in the Litany of the Saints would elicit a pause and the correction "No, Orate pro nobis."
In 1922 Fynes-Clinton refounded the Fraternity of Our Lady de Salve Regina.[198] The Fraternity's badge[199] is shown in the stained glass window at the east end of the north wall of the church above the reredos of the Lady Chapel altar. He also erected a statue of Our Lady of Walsingham and arranged pilgrimages to the Norfolk shrine, where he was one of the founding Guardians.[200] In 1928 the journal of the Catholic League reported that St Magnus had presented a votive candle to the Shrine at Walsingham "in token of our common Devotion and the mutual sympathy and prayers that are we hope a growing bond between the peaceful country shrine and the church in the heart of the hurrying City, from the Altar of which the Pilgrimages regularly start".[201]
Fynes-Clinton was General Secretary of the Anglican and Eastern Orthodox Churches Union and its successor, the Anglican and Eastern Churches Association, from 1906 to 1920 and served as Secretary to the Archbishop of Canterbury's Eastern Churches Committee from 1920 to around 1924. A Solemn Requiem was celebrated at St Magnus in September 1921 for the late King Peter of the Serbs, Croats and Slovenes.
At the midday service on 1 March 1922, J.A. Kensit, leader of the Protestant Truth Society, got up and protested against the form of worship.[202] The proposed changes to the church in 1924 led to a hearing in the Consistory Court of the Chancellor of the Diocese of London and an appeal to the Court of Arches.[203] Judgement was given by the latter Court in October 1924. The advowson was purchased in 1931, without the knowledge of the Rector and Parochial Church Council, by the evangelical Sir Charles King-Harman.[204] A number of such cases, including the purchase of the advowsons of Clapham and Hampstead Parish Churches by Sir Charles, led to the passage of the Benefices (Purchase of Rights of Patronage) Measure 1933.[205] This allowed the parishioners of St Magnus to purchase the advowson from Sir Charles King-Harman for £1,300 in 1934 and transfer it to the Patronage Board.
St Magnus was one of the churches that held special services before the opening of the second Anglo-Catholic Congress in 1923.[207] Fynes-Clinton[208] was the first incumbent to hold lunchtime services for City workers.[209] Pathé News filmed the Palm Sunday procession at St Magnus in 1935.[210] In The Towers of Trebizond, the novel by Rose Macauley published in 1956, Fr Chantry-Pigg's church is described as being several feet higher than St Mary’s Bourne Street and some inches above even St Magnus the Martyr.[211]
In July 1937 Fr Fynes-Clinton, with two members of his congregation, travelled to Kirkwall to be present at the 800th anniversary celebrations of St Magnus Cathedral, Kirkwall. During their stay they visited Egilsay and were shown the spot where St Magnus had been slain. Later Fr Fynes-Clinton was present at a service held at the roofless church of St Magnus on Egilsay, where he suggested to his host Mr Fryer, the minister of the Cathedral, that the congregations of Kirkwall and London should unite to erect a permanent stone memorial on the traditional site where Earl Magnus had been murdered. In 1938 a cairn was built of local stone on Egilsay. It stands 12 feet high and is 6 feet broad at its base. The memorial was dedicated on 7 September 1938 and a bronze inscription on the monument reads "erected by the Rector and Congregation of St Magnus the Martyr by London Bridge and the Minister and Congregation of St Magnus Cathedral, Kirkwall to commemorate the traditional spot where Earl Magnus was slain, AD circa 1116 and to commemorate the Octocentenary of St Magnus Cathedral 1937"
A bomb which fell on London Bridge in 1940 during the Blitz of World War II blew out all the windows and damaged the plasterwork and the roof of the north aisle.[213] However, the church was designated a Grade I listed building on 4 January 1950[214] and repaired in 1951, being re-opened for worship in June of that year by the Bishop of London, William Wand.[215] The architect was Laurence King.[216] Restoration and redecoration work has subsequently been carried out several times, including after a fire in the early hours of 4 November 1995.[217] Cleaning of the exterior stonework was completed in 2010.
Some minor changes were made to the parish boundary in 1954, including the transfer to St Magnus of an area between Fish Street Hill and Pudding Lane. The site of St Leonard Eastcheap, a church that was not rebuilt after the Great Fire, is therefore now in the parish of St Magnus despite being united to St Edmund the King.
Fr Fynes-Clinton marked the 50th anniversary of his priesthood in May 1952 with High Mass at St Magnus and lunch at Fishmongers' Hall.[218] On 20 September 1956 a solemn Mass was sung in St Magnus to commence the celebration of the 25th anniversary of the restoration of the Holy House at Walsingham in 1931. In the evening of that day a reception was held in the large chamber of Caxton Hall, when between three and four hundred guests assembled.[219]
Fr Fynes-Clinton was succeeded as rector in 1960 by Fr Colin Gill,[220] who remained as incumbent until his death in 1983.[221] Fr Gill was also closely connected with Walsingham and served as a Guardian between 1953 and 1983, including nine years as Master of the College of Guardians.[222] He celebrated the Mass at the first National Pilgrimage in 1959[223] and presided over the Jubilee celebrations to mark the 50th anniversary of the Shrine in 1981, having been present at the Holy House's opening.[224] A number of the congregation of St Stephen's Lewisham moved to St Magnus around 1960, following temporary changes in the form of worship there.
In 1994 the Templeman Commission proposed a radical restructuring of the churches in the City Deanery. St Magnus was identified as one of the 12 churches that would remain as either a parish or an 'active' church.[226] However, the proposals were dropped following a public outcry and the consecration of a new Bishop of London.
The parish priest since 2003 has been Fr Philip Warner, who was previously priest-in-charge of St Mary's Church, Belgrade (Diocese in Europe) and Apokrisiarios for the Archbishop of Canterbury to the Serbian Orthodox Church. Since January 2004 there has been an annual Blessing of the Thames, with the congregations of St Magnus and Southwark Cathedral meeting in the middle of London Bridge.[227] On Sunday 3 July 2011, in anticipation of the feast of the translation of St Thomas Becket (7 July), a procession from St Magnus brought a relic of the saint to the middle of the bridge.[228]
David Pearson specially composed two new pieces, a communion anthem A Mhànais mo rùin (O Magnus of my love) and a hymn to St Magnus Nobilis, humilis, for performance at the church on the feast of St Magnus the Martyr, 16 April 2012.[229] St Magnus's organist, John Eady, has won composition competitions for new choral works at St Paul's Cathedral (a setting of Veni Sancte Spiritus first performed on 27 May 2012) and at Lincoln Cathedral (a setting of the Matin responsory for Advent first performed on 30 November 2013).[230]
In addition to liturgical music of a high standard, St Magnus is the venue for a wide range of musical events. The Clemens non Papa Consort, founded in 2005, performs in collaboration with the production team Concert Bites as the church's resident ensemble.[231] The church is used by The Esterhazy Singers for rehearsals and some concerts.[232] The band Mishaped Pearls performed at the church on 17 December 2011.[233] St Magnus featured in the television programme Jools Holland: London Calling, first broadcast on BBC2 on 9 June 2012.[234] The Platinum Consort made a promotional film at St Magnus for the release of their debut album In the Dark on 2 July 2012.[235]
The Friends of the City Churches had their office in the Vestry House of St Magnus until 2013.
Martin Travers modified the high altar reredos, adding paintings of Moses and Aaron and the Ten Commandments between the existing Corinthian columns and reconstructing the upper storey. Above the reredos Travers added a painted and gilded rood.[237] In the centre of the reredos there is a carved gilded pelican (an early Christian symbol of self-sacrifice) and a roundel with Baroque-style angels. The glazed east window, which can be seen in an early photograph of the church, appears to have been filled in at this time. A new altar with console tables was installed and the communion rails moved outwards to extend the size of the sanctuary. Two old door frames were used to construct side chapels and placed at an angle across the north-east and south-east corners of the church. One, the Lady Chapel, was dedicated to the Rector's parents in 1925 and the other was dedicated to Christ the King. Originally, a baroque aumbry was used for Reservation of the Blessed Sacrament, but later a tabernacle was installed on the Lady Chapel altar and the aumbry was used to house a relic of the True Cross.
The interior was made to look more European by the removal of the old box pews and the installation of new pews with cut-down ends. Two new columns were inserted in the nave to make the lines regular. The Wren-period pulpit by the joiner William Grey[238] was opened up and provided with a soundboard and crucifix. Travers also designed the statue of St Magnus of Orkney, which stands in the south aisle, and the statue of Our Lady of Walsingham.[239]
On the north wall there is a Russian Orthodox icon, painted in 1908. The modern stations of the cross in honey-coloured Japanese oak are the work of Robert Randall and Ashley Sands.[240] One of the windows in the north wall dates from 1671 and came from Plumbers' Hall in Chequer Yard, Bush Lane, which was demolished in 1863 to make way for Cannon Street Railway Station.[241] A fireplace from the Hall was re-erected in the Vestry House. The other windows on the north side are by Alfred Wilkinson and date from 1952 to 1960. These show the arms of the Plumbers’, Fishmongers’ and Coopers’ Companies together with those of William Wand when Bishop of London and Geoffrey Fisher when Archbishop of Canterbury and (as noted above) the badge of the Fraternity of Our Lady de Salve Regina.
The stained glass windows in the south wall, which are by Lawrence Lee and date from 1949 to 1955, represent lost churches associated with the parish: St Magnus and his ruined church of Egilsay, St Margaret of Antioch with her lost church in New Fish Street (where the Monument to the Great Fire now stands), St Michael with his lost church of Crooked Lane (demolished to make way for the present King William Street) and St Thomas Becket with his chapel on Old London Bridge.[242]
The church possesses a fine model of Old London Bridge. One of the tiny figures on the bridge appears out of place in the mediaeval setting, wearing a policeman's uniform. This is a representation of the model-maker, David T. Aggett, who is a Liveryman of the Worshipful Company of Plumbers and was formerly in the police service.[243]
The Mischiefs by Fire Act 1708 and the Fires Prevention (Metropolis) Act 1774 placed a requirement on every parish to keep equipment to fight fires. The church owns two historic fire engines that belonged to the parish of St Michael, Crooked Lane.[244] One of these is in storage at the Museum of London. The whereabouts of the other, which was misappropriated and sold at auction in 2003, is currently unknown.
In 1896 many bodies were disinterred from the crypt and reburied at the St Magnus's plot at Brookwood Cemetery, which remains the church's burial ground.
Prior to the Great Fire of 1666 the old tower had a ring of five bells, a small saints bell and a clock bell.[246] 47 cwt of bell metal was recovered[247] which suggests that the tenor was 13 or 14 cwt. The metal was used to cast three new bells, by William Eldridge of Chertsey in 1672,[248] with a further saints bell cast that year by Hodson.[249] In the absence of a tower, the tenor and saints bell were hung in a free standing timber structure, whilst the others remained unhung.[250]
A new tower was completed in 1704 and it is likely that these bells were transferred to it. However, the tenor became cracked in 1713 and it was decided to replace the bells with a new ring of eight.[251] The new bells, with a tenor of 21 cwt, were cast by Richard Phelps of the Whitechapel Bell Foundry. Between 1714 and 1718 (the exact date of which is unknown), the ring was increased to ten with the addition of two trebles given by two former ringing Societies, the Eastern Youths and the British Scholars.[252] The first peal was rung on 15 February 1724 of Grandsire Caters by the Society of College Youths. The second bell had to be recast in 1748 by Robert Catlin, and the tenor was recast in 1831 by Thomas Mears of Whitechapel,[253] just in time to ring for the opening of the new London Bridge. In 1843, the treble was said to be "worn out" and so was scrapped, together with the saints bell, while a new treble was cast by Thomas Mears.[254] A new clock bell was erected in the spire in 1846, provided by B R & J Moore, who had earlier purchased it from Thomas Mears.[255] This bell can still be seen in the tower from the street.
The 10 bells were removed for safe keeping in 1940 and stored in the churchyard. They were taken to Whitechapel Bell Foundry in 1951 whereupon it was discovered that four of them were cracked. After a long period of indecision, fuelled by lack of funds and interest, the bells were finally sold for scrap in 1976. The metal was used to cast many of the Bells of Congress that were then hung in the Old Post Office Tower in Washington, D.C.
A fund was set up on 19 September 2005, led by Dickon Love, a member of the Ancient Society of College Youths, with a view to installing a new ring of 12 bells in the tower in a new frame. This was the first of three new rings of bells he has installed in the City of London (the others being at St Dunstan-in-the-West and St James Garlickhythe). The money was raised and the bells were cast during 2008/9 by the Whitechapel Bell Foundry. The tenor weighed 26cwt 3qtr 9 lbs (1360 kg) and the new bells were designed to be in the same key as the former ring of ten. They were consecrated by the Bishop of London on 3 March 2009 in the presence of the Lord Mayor[256] and the ringing dedicated on 26 October 2009 by the Archdeacon of London.[257] The bells are named (in order smallest to largest) Michael, Margaret, Thomas of Canterbury, Mary, Cedd, Edward the Confessor, Dunstan, John the Baptist, Erkenwald, Paul, Mellitus and Magnus.[258] The bells project is recorded by an inscription in the vestibule of the church.
The first peal on the twelve was rung on 29 November 2009 of Cambridge Surprise Maximus.[260] Notable other recent peals include a peal of Stedman Cinques on 16 April 2011 to mark the 400th anniversary of the granting of a Royal Charter to the Plumbers' Company,[261] a peal of Cambridge Surprise Royal on 28 June 2011 when the Fishmongers' Company gave a dinner for Prince Philip, Duke of Edinburgh at their hall on the occasion of his 90th birthday[262] and a peal of Avon Delight Maximus on 24 July 2011 in solidarity with the people of Norway following the tragic massacre on Utoeya Island and in Oslo.[263] On the latter occasion the flag of the Orkney Islands was flown at half mast. In 2012 peals were rung during the Thames Diamond Jubilee Pageant on 3 June and during each of the three Olympic/Paralympic marathons, on 5 and 12 August and 9 September.
The BBC television programme, Still Ringing After All These Years: A Short History of Bells, broadcast on 14 December 2011, included an interview at St Magnus with the Tower Keeper, Dickon Love,[264] who was captain of the band that rang the "Royal Jubilee Bells" during the Thames Diamond Jubilee Pageant on 3 June 2012 to celebrate the Diamond Jubilee of Queen Elizabeth II.[265] Prior to this, he taught John Barrowman to handle a bell at St Magnus for the BBC coverage.
The bells are currently rung every Sunday around 12:15 (following the service) by the Guild of St Magnus.
Every other June, newly elected wardens of the Fishmongers' Company, accompanied by the Court, proceed on foot from Fishmongers' Hall[267] to St Magnus for an election service.[268] St Magnus is also the Guild Church of The Plumbers' Company. Two former rectors have served as master of the company,[269] which holds all its services at the church.[270] On 12 April 2011 a service was held to commemorate the 400th anniversary of the granting of the company's Royal Charter at which the Bishop of London, the Rt Revd and Rt Hon Richard Chartres KCVO, gave the sermon and blessed the original Royal Charter. For many years the Cloker Service was held at St Magnus, attended by the Coopers' Company and Grocers' Company, at which the clerk of the Coopers' Company read the will of Henry Cloker dated 10 March 1573.[271]
St Magnus is also the ward church for the Ward of Bridge and Bridge Without, which elects one of the city's aldermen. Between 1550 and 1978 there were separate aldermen for Bridge Within and Bridge Without, the former ward being north of the river and the latter representing the City's area of control in Southwark. The Bridge Ward Club was founded in 1930 to "promote social activities and discussion of topics of local and general interest and also to exchange Ward and parochial information" and holds its annual carol service at St Magnus.
1-12-13 Wyndham Street Races
Laverda (Moto Laverda S.A.S. – Dottore Francesco Laverda e fratelli) was an Italian manufacturer of high performance motorcycles. The motorcycles in their day gained a reputation for being robust and innovative.
The Laverda brand was absorbed by Piaggio when, in 2004, Piaggio absorbed Aprilia. Piaggio has elected to quietly close all activities related to the Laverda brand and has publicly stated that they would be willing to sell the rights to the brand if an investor should appear. Currently Laverda.com redirects to Aprilia's website.
750:
The true birth of Laverda as a serious big bike brand occurred with the introduction of 750 cc; its appearance halted sales of the recently introduced 650. Many of the first bikes were produced for the American market under the brand "American Eagle", which were imported to the US from 1968 until 1969 by Jack McCormack. The 750 was identical to the 650 except for the lower compression and carburettor rejetting. In 1969 the "750 S" and the "750 GT" were born, both equipped with an engine which would truly start the Laverda fame. Both engine and frame were reworked: power was increased to 60 bhp (45 kW) for the S. 3 bikes were entered by the factory at the 1969 Dutch 24 hour endurance race in Oss, the 750S was clearly the fastest bike until piston failure left just one machine to finish fourth.
Just like the agricultural machinery made by Laverda S.p.A., the other family business, Laverdas were built to be indestructible. The parallel twin cylinder engine featured no less than five main bearings (four crankcase bearings and a needle-roller outrigger bearing in the primary chaincase cover), a duplex cam chain, and a starter motor easily twice as powerful as needed. Of course, this made the engine and subsequently the entire bike heavier than other bikes of the same vintage, such as the Ducati 750.
Laverda 750 SFC
The SF evolved to include disc brakes and cast alloy wheels. Developed from the 750S road bike was the 750 SFC (super freni competizione), a half-faired racer that was developed to win endurance events like the Oss 24 hours, Barcelona 24 hours and the Bol D'Or at Le Mans. This it did, often placed first, second and third in the same race, and dominating the international endurance race circuit in 1971. Distinguished by its characteristic orange paint which would become the company's race department colour, its smooth aerodynamic fairing and upswept exhaust, the SFC was Laverda's flagship product and best advertisement, flaunting pedigree and the message of durability, quality, and exclusivity. The SFC "Series 15,000" was featured in the Guggenheim Museum in New York's 1999 exhibit The Art of the Motorcycle as one of the most iconic bikes of the 1970s.
Source: Wikipedia
Review:
By the late 1990s Laverda were developing their parallel twin sportster into a decent bike, which was also getting cheaper in the UK as the pound got stronger.
An almost entirely new engine, watercooled and breathing through fuel injection, boosted power to over 80bhp, plus vibration was reduced with balancer shafts.
The crude, twin cylinder motor had always been the Laverda’s weak point and now, with a torquier, smoother mill, the twin spar chassis and Brembo brakes could really shine. Suddenly, the old fashioned big twin concept seemed to make sense.
One quick blast up the road is all it takes to confirm that the 750S is the start of something big for Laverda. At a glance the bike is very similar to the firm’s previous parallel twins. Its chassis is almost identical, its styling owes much to earlier models, and despite being watercooled the new, grey-finished motor fires up with a mechanical whir and a familiar chuffing from its twin pipes.
But the 750S motor responds more quickly to a blip of the throttle, its clutch is notably lighter than before, and the new twin has a distinctly smoother feel as it pulls away. There’s still plenty of Laverda twin character, but the whole bike seems more refined. Then you crack open the throttle in first gear, and the front wheel heads for the clouds to show that, despite its sophisticated manners, this bike is much more of a hooligan than any of its predecessors.
If that hasn’t convinced you that the 750S is a brilliantly enjoyable motorbike, the first tight bend will do the trick. Squeeze the Laverda’s big front Brembo discs and you slow with tackle-crunching ferocity. Flick the clip-ons and the bike cranks onto its side with suspension and tyres carving a precise line through the corner. Wind open the throttle and the twin-pot motor revs smoothly and hard towards its redline at just over nine grand.
Those first few hundred yards are what stick in my mind after a day spent thrashing about on the new Lav mainly because I hadn’t expected the bike to be anything like this good. Laverda have been steadily refining the age-old parallel twin format since bike-mad local textile baron Francesco Tognon took over and began rebuilding the firm a little over three years ago. But despite that, the oil/aircooled parallel twin motors have always felt a bit crude, and I’d expected the 750S to be just another small step in the process of evolution.
Instead the new bike takes Laverda a big leap forward, thanks largely to a watercooled engine whose basic layout is similar to that of its predecessors, but which shares few components and is a far more sophisticated piece of work. The 750S is the first bike that the new company regards as its own design. Tognon says it represents the second phase of Laverda’s recovery and riding it shows that he ain’t exaggerating.
The five-strong design and engineering team at Laverda’s base in Zan in north-eastern Italy left no stone unturned in their attempt to uprate the twin-cam, eight-valve parallel twin unit that has helped put the firm back on the map. Boring out the motor from 78.5 to 83mm increases capacity to 747cc from the old lump’s 668cc.
The 180-degree crankshaft’s stroke remains at 69mm, but changes including a new balancer shaft are intended to reduce vibration. A new pair of camshafts sit in a narrower cylinder head that also features the novelty of watercooled seats for the exhaust valves. Compression ratio is up from 9:1 to 10.5:1 which, along with the new twin-pipe exhaust system, helps increase the claimed peak output from 70 to 82.5bhp at 7000rpm. The six-speed gearbox incorporates revised teeth and dogs; changes to the clutch include a new master cylinder designed to give a lighter feel at the lever.
The chassis is essentially that of the 668cc twins, based around a twin-spar aluminium frame built for the original 650 model that appeared back in 1992. Laverda have never skimped on cycle parts, and the new bike carries on the tradition. Paioli supply the 41mm upside-down forks and the rear shock, both multi-adjustable. Brembo provide brakes (four-pot calipers and 320mm discs up front); wheels are three-spoke Marchesinis wearing Pirelli Dragons.
Fork-tops are pushed well through the yokes to quicken the steering compared to the Ghost models (rake is still a less-than-racy 26.5 degrees, even so). At 192kg dry the Lav weighs a bit less than Ducati’s 748, the same as Honda’s VTR1000 and slightly more than Suzuki’s TL1000. But the 750S is very slim and low, and its under-seat fuel tank helps make for a very light and manoeuvrable bike that immediately makes you feel at home.
The motor’s new-found smoothness is obvious, and you soon discover that there’s extra power through most of the rev range too. At very low revs the bike judders like a road drill, shaking the mirrors that are mounted to the flimsy fairing. But the vibration fades by 3000rpm, and from then on the Laverda punches with a force that is not exactly earth-shattering (Ducati’s 900SS probably has slightly more midrange), but which is more than enough to make you grin.
Previous Laverda twins certainly don’t wheelie like this bike does given a first-gear crack of the throttle and they don’t tempt you to keep thrashing them in the same way either. Response from the revised, faster-reacting Weber fuel-injection system is ace. And the motor’s added smoothness is just as important as its extra power, because you’re more tempted to keep the revs in the sweet zone between 6000 and 8000rpm.
Same goes for the new gearbox, which is a big improvement on previous Laverda efforts. The box shifted cleanly at speed, and was let down only by an occasional reluctance to find neutral at a standstill. Word from the factory is that this was caused by this pre-production bike’s slightly dragging clutch, and that a modification has already been found to prevent the same thing happening to production machines. (What’s more, Laverda seem so on-the-ball these days that it’s probably true...)
Provided it’s kept revving the 750S is respectably quick as it heads for a top speed of close to 140mph. Granted, that makes it by no means the fastest sports bike in the world. Acceleration above 120mph is pretty gentle, and many riders would doubtless prefer a bit more poke for track days and serious Sunday morning scratching. But the rest of the time that performance gives the perfect excuse for plenty of full-throttle craziness.
Predictably the chassis copes effortlessly with everything the engine and rider can throw at it. Laverda really got it right with the 668cc models a few years ago, since when they’ve merely added a few refinements. The hefty twin-spar frame doesn’t have to break sweat to keep 80 horses under control. Forks and shock are firm enough to jar a bit over big bumps, and the riding position means you wouldn’t want to ride in traffic for long (steering lock is pretty tight too). But suspension control is superb and the bike feels better the harder it’s ridden.
Despite its less than radical geometry the short, light 750S steers pretty quickly. And it also has a stunningly stable, well-planted cornering feel, with no sign of TL1000-style twitchiness. The rear Dragon is a fairly narrow 160-section cover on a five-inch rim, but for road use the 750S has heaps of grip, and enough ground clearance to need it. The front tyre has to work hard, too, when Brembo’s excellent stoppers are used in anger.
Not that I needed the brakes to slow down when, only a few miles after setting off from importers Three Cross, the bike suddenly lost all life and coasted to a halt at the roadside. It turned out that the sidestand cut-out switch was killing the sparks, although the stand was fully retracted. A few turns of a spanner from the toolkit soon had it sorted, but this is the sort of silly problem that Laverda need to avoid if they’re going to steal sales from the big boys.
Another electrics-related niggle was that the 19 litre fuel tank’s low warning light had a habit of flashing on far too early, in typical Italian fashion. But quality generally seemed good. Laverda boss Tognon has made a serious investment in an attempt to improve reliability. Finish of parts such as the frame, bodywork and paint (any colour you like as long as it’s black) is well up to standard.
When you consider that only a few years ago Laverda seemed to be in a terminal crisis, following the collapse of yet another attempted revival, the appearance of the firm’s first truly new bike is a result in itself. That the 750S is so good is a minor miracle. And what’s more, the normal Italian bike sting in the tail a price several thousand quid higher than the Japanese competition doesn’t apply.
Three Cross have pitched the 750S at a very competitive £7499 on the road, hardly more than the 668cc Lavs and substantially cheaper than the TL1000S and VTR1000, let alone Ducati’s 748. If you’re looking for a twin-cylinder sports bike with a bit of character, the 750S is worth checking out. One quick blast up the road is all it takes...
Source: www.carolenash.com/insidebikes/bike-reviews/laverda/750s/
Arguably one of the most iconic Machine Guns ever made, the Vickers earned its reputation throughout WW1 and WW2.
Serving the British Army as their Medium Machine Gun for defensive positions, it was able to sustain millions of rounds firing.
This is the awesome Brickarms Vickers, essential for any British Army.
Participants enjoy some relaxing yoga with instructor Anna at the Dowd YMCA's Taylor Swift: Reputation Party.
Please don't use my images on websites, blogs or other media without my explicit permission - rr.restifo@gmail.com. © All rights reserved.
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Da www.famefestival.it/?page_id=4:
FAME festival è morto
Come siete eravamo. come siamo sarete, sempre peggio e tardi.
FAME festival is dead
How you are we were. how we are you will be. always too late though.
What you’ll read below is the old text:
FAME (eng) = the state or quality of being widely honored and acclaimed,favorable public reputation (ita = fama, successo).
FAME (ita) = bisogno molesto di mangiare, carestia, grande miseria, grande desiderio (eng = starvation, hunger).
Here’s the text, it’s the same from the first year, if you have it says it all and still, you stupid journalists cant write a decent article!
In order to avoid rhetorical somersaults of the case, Studiocromie is pleased to announce FAME festival for what it is: the meeting of a dozen international artists in a small italian centre, Grottaglie.
The city is famous for its ancient ceramics tradition and there’s a whole area exclusively dealing with ceramics production.
FAME wants to be a new point of view on the original structure of this quarter and the city. While politicians and institutions only care about their personal interests, we’d like to give back to the town and its original asset the light they deserves.
The name of the event, FAME, refers to the ironic difference of meaning of the word itself between Italian and English. If in Italian FAME means hunger, in English is FAME, understood as honour and success status, things that Italy can only have exactly a great hunger.
The idea is to host the artists for variable length of time (from 1 to 4 weeks) and to offer them the cooperation of the local artisans for the production of pottery works and limited edition prints.
Furthermore the artists will have at their disposal several walls to paint around the city, in order to upgrade a few areas which are aesthetically depressed.
At the end of their stay, everything created, including new original artworks, screenprints and ceramic pieces made with the collaboration of local artisians will be showcased in a final group show. It will take place in one of the most ancient ceramics workshop of the area.
More importantly, it has to be said, the festival is entirely financed and curated by Studiocromie, wich is a one-man (+ his parents) screenprinting studio, without any kind of sponsorship from external sources.
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Da www.artribune.com/2014/05/chiudere-allapice-della-notorie...:
Chiudere all’apice della notorietà. Angelo Milano racconta il Fame Festival.
Grottaglie, provincia di Taranto. Angelo Milano e un gruppo di amici si inventano un festival di Street Art. Gli attriti con gli amministratori locali non mancano ma il “Fame” diventa un caso. E così tutto si ammoscia. E Angelo Milano, allora, decide di chiudere. Lo abbiamo intervistato.
Iniziamo con un po’ di storia. Quando, come e in che circostanze è nato il Fame? Da quali idee, da quali esigenze, da quali stimoli?
Eravamo a cavallo fra il 2007 e 2008, la prima edizione col nome Fame è stata nell’estate 2008. È successo perché ero tornato a Grottaglie e non volevo annoiarmi, è stato necessario importare stimoli da fuori. Un bisogno molto personale, anche lavorativo, che in un certo senso era in linea con i bisogni del Paese intero.
Quando hai capito che la cosa stava prendendo piede e aveva successo?
Quando ho cominciato ad annoiarmi. I primi anni era molto meglio, perché generava molti contrasti ed era divertente, da lì in poi, vista la fama che gli artisti invitati stavano guadagnando, sui giornali e su Internet girava voce che il Fame Festival fosse un evento da supportare. Di conseguenza i contrasti sono spariti e si è affievolito tutto in un consenso generale, letteralmente dettato dai media: più stupido era l’articolo (vedi le gallerie di Repubblica e altre testate ritenute “serie”), più conferiva autorità al festival. La gente spesso non capisce un cazzo!
Economicamente com’è stata questa iniziativa? Ci hai guadagnato? È stato un bagno di sangue?
Dall’inizio è stata una scommessa dalla posta altissima: se fosse andata male ci avrei rimesso a vita! Fortunatamente ogni anno avevo un colpo di fortuna, e non ci ho mai rimesso; al contrario, l’interesse nel festival ha generato traffico sul sito dove commercializzo le serigrafie che produco con gli artisti. Ho venduto molto, per finanziare il festival e per camparci allegramente. Quindi tutto bene, e sempre meglio.
Qual è stato il rapporto con la cittadinanza?
I primi anni, un sacco di punti interrogativi: la gente ovviamente non era pronta né abituata. Poi, come dicevo, quando l’opinione pubblica è stata influenzata dai media, è andato tutto più liscio, e anche quei pochi compaesani ostici hanno cambiato atteggiamento. Che peccato!
Qual è stato il rapporto con le istituzioni locali?
Una tristezza rara. Due-tre assessori ignorantissimi, al pari del sindaco, si sono dati la zappa sui piedi il primo anno, cancellando un murale di Ericailcane. Da lì in poi, avendo ricevuto insulti da tutti i lati, non hanno più aperto bocca né mosso un dito. Erano sotto la costante minaccia del dover argomentare la loro ignoranza. E allora meglio stare zitti.
Quali sono stati i rapporti a livello internazionale?
Con gli artisti rapporti di amicizia, tranne con qualche ego strabordante; con il pubblico sempre molto buoni. Sono venuti dappertutto a vedere cosa stavamo combinando qui.
Quali sono stati i passaggi più difficili e quelli invece che ti hanno dato maggiore soddisfazione?
I più difficili sono stati nella transizione dall’inizio, in cui eravamo un giro di amici (io e gli artisti) che facevano cose per il gusto di farle, stando bene insieme e guadagnandosi da vivere, al momento in cui gli artisti erano - sono - osannati ovunque, con le conseguenze che puoi immaginare: meno tempo per fare quello che ti piace, più preoccupazioni, più rapporti coi soldi (che, attenzione, non vuol dire più soldi)…
Nel 2012 hai allestito l’ultima edizione del festival. Ci elenchi i motivi che ti hanno fatto decidere di chiudere questa iniziativa?
Alla fine dell’ultima edizione era tutto facile: dipingere in giro, fare video, spaccare cose, anche sotto gli occhi delle autorità. Ci abbiamo provato a fare cose brutte e provocatorie, ma in cambio c’erano solo sorrisi e accoglienza. L’attrito originale era scomparso, e questo già non era in rima con lo spirito e l’attitudine del festival.
In più, in giro per la Penisola, come in tutta Europa e non solo, i festival si sono moltiplicati, diventando tutti uguali e interscambiabili. Amministrazioni e politici hanno finanziato il loro festivalino dando due euro al curatorino di turno, e il consumo da parte dell’osservatore medio si è circoscritto al tempo di un paio di click su Facebook. Ho avvertito una totale mancanza di senso in quello che stavamo facendo.
E quindi hai deciso di chiudere…
Penso che un po’ tutti, artisti inclusi, siano mortalmente annoiati da quello che stanno facendo. Diciamo che ho avuto le palle per fermarmi nel momento in cui andava meglio - soprattutto economicamente - per cominciare altro e non finire a fare cose senza stimoli. A dire il vero, invidio gli artisti che da dieci anni continuano a fare la stessa identica cosa, estendendo il loro pubblico (Instagram!) e limando gli spigoli della loro comunicazione. A me sembra che, lima e lima, alla fine diventi una palla, vai d’accordo con tutti e non c’hai più niente da dire, però rotoli e puoi farlo all’infinito! In alcuni casi si è addirittura arrivati alla demagogia, fortuna che la gente non se ne accorge…
Quindi sì, Fame è morto. Non era più divertente, adesso ci sono altri 600 festival in giro, con gli stessi artisti, organizzati da ‘sti curatori senza idee che, poveracci, combattono per la sopravvivenza.
E dunque ora, nel 2014, che fai? Hai smesso di occuparti di Street Art?
Non mi sono mai occupato di Street Art, a me piaceva invitare i miei amici qui e fare casino. La Street Art è quella dei libri inglesi con le foto rubate da Flickr. O quella di cui si parla su testate come questa, adesso che Sky fa i minidocumentari. Né io né i miei amici abbiamo mai avuto a che fare con ‘ste stronzate. Faccio un paio di marchette all’estero sfruttando l’eredità del lavoro fatto finora, Milestone Project a Girona per esempio, che faccio per soldi e divertimento, e mi sono messo a fare vestiti. È più onesto, civile, profondo e responsabile vendere vestiti piuttosto che arte!
Participants enjoy some relaxing yoga with instructor Anna at the Dowd YMCA's Taylor Swift: Reputation Party.
Bhutan is not a country that is generally well known. If asked, most people might say that it lies somewhere in the Himalayas and is a bit hilly. If pressed, they might think of yaks and snow leopards and rhododendrons, or maybe know it as the land where development is measured in terms of Gross National Happiness rather than Gross Domestic Privation.
And in fact, this latter characteristic most fits with my experiences of this mountainous kingdom – the happiness of the people stands out a mile. In the short time that I was there I cannot recall a frown or a curse or even so much as a tiny disagreement. Even the use of the car horn is limited to polite little peeps or playful messages sent to pretty girls as they saunter along the pavement. It is such a gentle society.
It’s also an equal and an emancipated one. Women are first in line to inherit following the death of their parents; it is they who get the house and the property and the rights, not the son (whether he’s older or not). Women can have as many spouses as men. Women are very forthright when it comes to flirting: within a couple of hours at my first hotel I was invited to a dance that evening and asked if I wanted to marry one of the waitresses. I didn’t take advantage of either offer but, given the beauty of the women here, I was sorely tempted. They really are extremely lovely – slim and wiggly bodies, velvety black hair that never seems to grey, wonderful dimpled smiles, and eyes that just penetrate into the heart of you.
They seem to be a very sexually liberated lot (well, that’s one way of calling it). My guide, Kinlay, was forever talking about his girlfriends (even though he’s married with two sons), hanky-panky (but no spanky, perhaps that was pushing revelations a mite too far given that I’d only just met him), and jiggy-jiggy (or, in local parlance, ‘jeggy-jeggy’), or shouting, ‘Charimdumaray’ (‘You’re lovely’) through the window at any passing female. But then he’s very young, he’s in his thirties … Or maybe he’s just trying to live up to the reputation of his namesake, Lama Drukpa Kunley (1455-1529), aka ‘The Divine Madman’, a saint who had the MO of driving out demons by means of excessive drinking and fornication which sounds a perfectly valid and jolly method of exorcism to me. His signature, a big phallus , now adorns many buildings throughout the area – a sign to ward off evil and protect the household. I wonder how this would go down with the good citizens of Ayr?
Many people still revere His Mad Divineship / Holy Madness and consequently many people have been given his name (or that of the temple that was dedicated to him, ‘Chimey Lhakhang’). The first two people I met in Bhutan were called Kunley. Then the third (who was confusingly a woman ) turned out to be a Kunley too. And so was the fourth. I gave up asking after that.
Bhutan is now a constitutional monarchy since the present king relinquished absolute rule in 2008. Like a 21 year old with the keys to life, the new democracy is revelling in its liberation, independence and autonomy and is enjoying furnishing its own flat and buying its own clothes and food. But at the same time it looks up to the person who granted it its freedom, and the whole country remains loyal and truly affectionate towards the Royal Family.
The king (31, Pisces - they like such details here) married his young betrothed (21, Virgo ) on the 13th October. Every shop had photos of the couple posted outside and inside, decorated with ribbons in the colours of the Buddha – blue (for the sky), white (for the clouds), red (for fire), green (for water) and yellow (for the soil). Huge banners adorned hillsides and town gates. Radio programmes were filled with callers wishing the happy pair a long, fruitful, loving union. And as I watched the wedding in a restaurant in Paro , with the assembled masses in the crowds and in the organised dances that must have taken weeks to rehearse, and thought that there could not be a single person in the nation who was not either at the ceremony or who was not glued to the TV, it occurred to me that this was what it must have been like with QEII 50 years ago . How long will this state of innocent bliss last?
Maybe for a long time yet. Not only is this a peaceful society (I never once felt threatened) but it’s also relatively prosperous, well organised, and, crucially and in a real way, it actually is a society. It is not a collection of individuals out to benefit for themselves. This is one big nation of people (about 650 000 of them) who believe they are part of a larger community of family, friends and neighbours. The neighbours may be from the east of the country (300 miles away and effectively 2 days travelling) who speak another dialect and wear different clothes, but they are still part of the same community.
Free education for all plays an important role in levelling classes and bringing people together. The king (apparently) lives in a ‘cottage’ and he is certainly one who puts much effort in meeting and greeting. The ceremony he attended in Thimpu, after the wedding, lasted from 0900 to 1700 and for a lot of that time he was moving amongst the crowds, shaking hands and speaking with (not ‘to’ – I don’t think he’s a Charlie. ‘And what do you do?’ – probably isn’t his stock, opening gambit) virtually everyone there.
Communities work in unison to improve the environment and their own lives. They harvest the rice together, it’s a communal thing. Often I saw small congregations on the hillside, burning juniper as incense, intoning incantations, chanting with monks. Several times I saw parties of villagers or school children walking along the roadside picking up litter. The land is free of piles of rubbish. This is a clean country. The drains and rivers are not open sewers. Not once did I see a rat.
Smoking was banned recently. It’s an offence to smoke – you could be imprisoned. For grass it’s up to three years for possession and 9 years for dealing. This was the first country to outlaw plastic bags too. Unfortunately, however, for both fags and bags neither law is strictly enforced and both are commonly (if expensively for the former) available.
But Bhutan is not Shangri La. In 1999 TV was introduced for the first time. Now the two favourite programmes are World Federation Wrestling from the USA, and ‘Bhutan Idol’ (the third series) – it was this programme that Kinlay said would prevent me from watching any footie on TV in the bars. ‘Idol’ was that popular! Everyone now has a TV and there is a good link between the growth in its distribution and the incidence of crime in the country.
Mobile phones came in in 2003 (so my guide said) and they are now ubiquitous. Young people have adopted the global practice of meeting up and then spending all the time texting and / or phoning other friends elsewhere. That’s when they can stop blowing bubble gum for long enough to say anything. One person I met had a sophisticated ring tone system that alerted him to whoever was trying to contact him: his wife’s ring tone was his young son’s crying and gurgling; his mate’s tone was an extract from his favourite blue movie accompanied by the obligatory image of a busty brunette.
The people like to dress up for occasions (like the festival – Tseschu – in Thimpu) with their finest national gear: beautiful, iridescent, brightly coloured silk dresses for the women; rather more subdued but still unique skirts and knee-high stockings for the men. When visiting national monuments (such as museums, temples, dzongs ) or events they have to dress in national costume. But these days, for normal everyday wear, they tend far more towards the boring western norm of t-shirts and jeans and track-suits (usually with ‘Man Utd’ written on them. Damn their souls!). There was a great contrast between the clothes worn to the formal Tseschu festival and the far less formal singalong in Thimpu town square – colourful, vibrant, exciting of the exotic compared with the dull, drab, grey and black of the mundane (and the future).
Traditional sports seem to be holding their own against the overwhelming and inexorable influence of football . Archery is something the Bhutanese are especially good at having won medals of all colours at recent Olympics. These days they employ carbon composite bows for main competitions. Traditional bows of bamboo are still found and used but mainly to simply maintain the tradition. The target is a wooden board about 40cm high and usually 140m from the archer. No wonder they’re good at it.
Darts (not the UK variety) – about 15cm long consisting of a 3cm metal point, a wooden shaft and 5cm feathers – is also played at weekends. The ‘court’ is longer than a cricket pitch and the target is a 30cm wooden board with a bulls-eye near the top. A wall of earth or concrete backdrops the target, really just a sop to health and safety. They are not overly concerned with H&S, which is healthy.
For both archery and darts, the opposing team (all wearing fine traditional skirts ) line up alongside the target and watch intently as the projectile is released and heads towards them. The observers’ reaction time for the darts is far less than that for archery. I think I was happier watching the archery. When a dart or arrow actually hits the board it triggers a mediaeval ritual of chanting and dancing by both of the teams, in praise of the gods for such a blessing. If only our supporters and ‘sportsmen’ took win and loss in the same spirit.
There are cars in Bhutan as well. Not many of them because there aren’t that many people. They are in good condition and few of them send out blasts of poisonous black smoke. I saw my first privately-owned electric car here. They are generally new (the favourites being Hyundais and Toyota) and without any dents. Motorbikes are rare and tuc-tucs are entirely absent (which is such a relief!). Roads (maintained and built by Indians, and funded by the RoI government) are largely pothole-free and gloriously smooth. It still takes a long time to get anywhere because of the winding nature of the terrain, but at least it’s almost painless.
But, of course, this road system comes at a cost. Gangs of Indians, thousands of them, have been imported and have set up semi-permanent residence in Bhutan (without citizen rights, of course) and their sole employment, occupation and raison d’etre is road building and repair. They work very long hours (0600 to 1600 hrs) for a pittance. Their tools are mainly their hands: hauling large stones over cliffs or onto lorries. Primitive implements are provided: back bent double as they use pathetic brushes to sweep the road; women shovelling sand and gravel and throwing it through sieves. Some (men as well as women) actually break rocks with hammers, all day long, like a work detail from a ‘40s state penitentiary, a modern day chain-gang. These gangs have their own settlements and schools; they are separate from mainstream Bhutanese society. But they don’t seem to be discriminated or prejudiced against. There is, at least, no bigotry in Bhutan.
Except perhaps against the Nepalese. This is not talked about, but many Bhutanese who originated in Nepal (two or three or more generations back) were forcibly deported in the ‘90s (?) and now reside in refugee camps in Nepal. I met only one person whose ancestors came from Nepal but he seemed contented and calm. He might have said more but we’d been caught up in a delay caused by a landslide and the obstruction had just been removed so we had to move on. 11 days is not enough in Bhutan.
You might think that a Buddhist democracy consisting of less than three quarters of a million people might not need or, especially, want an army. How could they justify killing? And anyway, what could their paltry population hope to accomplish against the might of the Indians or Chinese if they chose to invade ? But it’s a career path to some (Kinlay considered it after university (in Chennai) if tourism didn’t work out), and for others the army really is a necessity.
Earlier in the noughties there was some trouble with Assamese rebels. They had occupied some of the forests of the duars in Bhutan (just across the border) and were causing problems (not with the locals – the Assamese were generous with their payment for goods – but with the (Indian?) politicians). Negotiations with the rebels were not successful and so the Bhutanese government sent in the troops. This resulted in the insurgents being ousted but at the cost of 12 Bhutanese soldiers being killed. The effects of this battle / war seems to have become deeply embedded within the psyche of the Bhutanese; a large memorial (at Dochu La consisting of 108 chortens) was established to commemorate the conflict and one of the on-going repercussions is that the army are more popular than ever. Not that it would ever sink to the depths of the Burmese army and become a junta. That would be unthinkable.
So the army is needed . But what about religious or moral objections, after all Costa Rica doesn’t have a standing army so surely a strict Buddhist nation could do without one? But then the Bhutanese love meat. They are devout devourers of pork and beef and, to a slightly lesser extent, chicken? So long as they don’t have to kill the animals themselves they are happy to consume flesh.
Do I hear calls of ‘Hypocracy’? Well, I’m not going to shout them down.
But all religions are institutionally hypocritical and Buddhism is no worse than any other. An army of a Buddhist nation sounds contradictory but religion has always been political, nations are essentially political beasts with artificial boundaries, politicians need to maintain and protect those boundaries as well as they can given limited resources, and armies are the main way of providing protection.
At least this army is not there to violate other nations or supress the population or support an unauthorised government. It provides comfort and a sense of security, a source of pride, and a life for many people. Who am I to criticise it?
The trekking in Bhutan was far better than in Nepal (although Nepal was good). Here it was proper camping, there it was in Guesthouses. Nepal is over-populated, there is no getting away from people; waves of trekkers (ramblers) met you head on along the Poon Hill circuit; football crowds gathered to catch the dawn view of Annapurna; dogs, locals, cows, agricultural terraces … they all swarm and cover the slopes of Nepal.
But in Bhutan … ah, it’s different. I met perhaps 10 other trekkers on my 5 day stint. Yes, there were monks and the occasional dog, but mainly it was me in the wild, in untouched, blue pine forests and stands of huge or dwarf rhodies and junipers and alpine meadows of the highest hills. Alongside the soft beats of the wings of the goshawk, and ‘glowps’ of ravens, and cheeky cawings of choughs there was the whisper of winds and ripple of drying leaves. No sounds of machinery. No barking . No drunken laughter . It was heaven.
Of course I was spoilt. Apart from the landscape, and the views, and the sky and the clouds, and the wildlife and the vegetation, I had a platoon of (for wont of a better word ) servants to look after my every needs. I had my own chef, and he had a helper. I had a guide who made sure I didn’t fall down a cliff or take the wrong path. I had a horseman who looked after the seven ponies that accompanied our small expedition. The only person I lacked was a masseur (which, incidentally, was what I really needed).
They erected my tent and decamped for me. They cooked me three meals a day and washed up after me. I was served at my table and they even ran off to buy beer for me . They set up my own private lav, provided loo paper, and filled the hole in after me. My guide even carried my water bottle. They did everything for me except tuck me in at night (for which I was grateful).
It was hard walking, some of the slopes were steep, and it was bloody cold at night. I met a couple of Aussies on the second day and, after I remarked how bloody cold it was the previous night (not that I was fixated or anything), they said, ‘Well, it gets colder. There was frost on the ground two nights ago.’ I said, ‘Great. Good job my sleeping bag isn’t as good as I thought it was (and the zip’s broken), and that I forgot my socks.’ They said, ‘You forgot your socks?! Are you mad?’ I didn’t say anything. ‘But you’re from Scotland, right?’ ‘Aye,’ I said, ‘You’ll be fine then.’ They were nice people but they could afford to be because they’d survived the ordeal and were now heading back to civilisation. They had had socks. Smug bastards. Nice people though.
Ten minutes later, as I was watching a huge thanka being unfolded by the Phajoding monks, the lady (to my shame I never did get to know her name) ran up to me and offered, like a true Buddhist using both hands, a pair of socks. ‘They’re a day and a half old,’ she said, ‘but they’ll save your life!’ I didn’t know what to say so I kept repeating, like the simpleton John Miles played in ‘Ryan’s Daughter’, ‘Thank you, thank you.’ I refrained from saying ‘God bless’, but I was genuinely touched (in more ways than one) and didn’t even have the sense to ask for their address so that I could send them back to Oz. Which was just as well. But I would have had them washed.
And the socks really were a Godsend. Never before have I held so much regard for footware. They (along with the extra blanket supplied by chef) actually made the next three nights bearable (just. There was still the issue of the bells and the thin mattress). Thanks Australia ;-)
Overall, you might think that a minimum of $200 a day to visit and exist in Bhutan is a lot of money. And it is. No argument. But … this money covers everything apart from incidentals such as snacks and souvenirs , and so, although it’s expensive, it’s not that expensive and is, actually, when it comes down to it, damned good value for money. Outside of Bhutan, how much would it cost to have what they provided me? A personal guide (just for little old me) who answers most of the inane and arcane questions I usually pose to myself or strangers (who aren’t good at responding. Either of them) and panders to almost my every whim My own transport (so I can say, ‘Why don’t we go down this wee road?’, ‘Can we just stop here for a minute to take a photo’, and ‘STOP! There’s a bird I haven’t seen, I’m sure of it. Might be new to science too. Come on, we’ll be famous!’ ) My your own private expeditionary force to conquer the Himalayas? The chance to stay in top class hotels (with clean, unstained sheets and electrics that work. Luxury). To have all your meals provided for you (most of them excellent). And to have the flexibility to be able to change itinerary and venues / hotels depending on how you feel … and all this amongst the beauty, serenity and unspoilt splendour of a country which is Bhutan …
Well, what can I say? It’s not a perfect country, but it comes damned close to it.
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The church is dedicated to St Magnus the Martyr, earl of Orkney, who died on 16 April 1118. He was executed on the island of Egilsay having been captured during a power struggle with his cousin, a political rival. Magnus had a reputation for piety and gentleness and was canonised in 1135.
The identity of the St Magnus referred to in the church's dedication was only confirmed by the Bishop of London in 1926. Following this decision a patronal festival service was held on 16 April 1926. In the 13th century the patronage was attributed to one of the several saints by the name of Magnus who share a feast day on 19 August, probably St Magnus of Anagni (bishop and martyr, who was slain in the persecution of the Emperor Decius in the middle of the 3rd century). However, by the early 18th century it was suggested that the church was either "dedicated to the memory of St Magnus or Magnes, who suffer'd under the Emperor Aurelian in 276 [see St Mammes of Caesarea, feast day 17 August], or else to a person of that name, who was the famous Apostle or Bishop of the Orcades." For the next century historians followed the suggestion that the church was dedicated to the Roman saint of Cæsarea. The famous Danish archaeologist Professor Jens Jacob Asmussen Worsaae (1821–85) promoted the attribution to St Magnus of Orkney during his visit to the British Isles in 1846-7, when he was formulating the concept of the 'Viking Age', and a history of London written in 1901 concluded that "the Danes, on their second invasion ... added at least two churches with Danish names, Olaf and Magnus". A guide to the City Churches published in 1917 reverted to the view that St Magnus was dedicated to a martyr of the third century, but the discovery of St Magnus of Orkney's relics in 1919 renewed interest in a Scandinavian patron and this connection was encouraged by the Rector who arrived in 1921.
A metropolitan bishop of London attended the Council of Arles in 314, which indicates that there must have been a Christian community in Londinium by this date, and it has been suggested that a large aisled building excavated in 1993 near Tower Hill can be compared with the 4th-century Cathedral of St Tecla in Milan. However, there is no archaeological evidence to suggest that any of the mediaeval churches in the City of London had a Roman foundation. A grant from William I in 1067 to Westminster Abbey, which refers to the stone church of St Magnus near the bridge ("lapidee eccle sci magni prope pontem"), is generally accepted to be 12th century forgery, and it is possible that a charter of confirmation in 1108-16 might also be a later fabrication. Nonetheless, these manuscripts may preserve valid evidence of a date of foundation in the 11th century.
Archaeological evidence suggests that the area of the bridgehead was not occupied from the early 5th century until the early 10th century. Environmental evidence indicates that the area was waste ground during this period, colonised by elder and nettles. Following Alfred's decision to reoccupy the walled area of London in 886, new harbours were established at Queenhithe and Billingsgate. A bridge was in place by the early 11th century, a factor which would have encouraged the occupation of the bridgehead by craftsmen and traders. A lane connecting Botolph's Wharf and Billingsgate to the rebuilt bridge may have developed by the mid-11th century. The waterfront at this time was a hive of activity, with the construction of embankments sloping down from the riverside wall to the river. Thames Street appeared in the second half of the 11th century immediately behind (north of) the old Roman riverside wall and in 1931 a piling from this was discovered during the excavation of the foundations of a nearby building. It now stands at the base of the church tower. St Magnus was built to the south of Thames Street to serve the growing population of the bridgehead area and was certainly in existence by 1128-33.
The small ancient parish extended about 110 yards along the waterfront either side of the old bridge, from 'Stepheneslane' (later Churchehawlane or Church Yard Alley) and 'Oystergate' (later called Water Lane or Gully Hole) on the West side to 'Retheresgate' (a southern extension of Pudding Lane) on the East side, and was centred on the crossroads formed by Fish Street Hill (originally Bridge Street, then New Fish Street) and Thames Street. The mediaeval parish also included Drinkwater's Wharf (named after the owner, Thomas Drinkwater), which was located immediately West of the bridge, and Fish Wharf, which was to the South of the church. The latter was of considerable importance as the fishmongers had their shops on the wharf. The tenement was devised by Andrew Hunte to the Rector and Churchwardens in 1446. The ancient parish was situated in the South East part of Bridge Ward, which had evolved in the 11th century between the embankments to either side of the bridge.
In 1182 the Abbot of Westminster and the Prior of Bermondsey agreed that the advowson of St Magnus should be divided equally between them. Later in the 1180s, on their presentation, the Archdeacon of London inducted his nephew as parson.
Between the late Saxon period and 1209 there was a series of wooden bridges across the Thames, but in that year a stone bridge was completed. The work was overseen by Peter de Colechurch, a priest and head of the Fraternity of the Brethren of London Bridge. The Church had from early times encouraged the building of bridges and this activity was so important it was perceived to be an act of piety - a commitment to God which should be supported by the giving of alms. London’s citizens made gifts of land and money "to God and the Bridge". The Bridge House Estates became part of the City's jurisdiction in 1282.
Until 1831 the bridge was aligned with Fish Street Hill, so the main entrance into the City from the south passed the West door of St Magnus on the north bank of the river. The bridge included a chapel dedicated to St Thomas à Becket for the use of pilgrims journeying to Canterbury Cathedral to visit his tomb. The chapel and about two thirds of the bridge were in the parish of St Magnus. After some years of rivalry a dispute arose between the church and the chapel over the offerings given to the chapel by the pilgrims. The matter was resolved by the brethren of the chapel making an annual contribution to St Magnus. At the Reformation the chapel was turned into a house and later a warehouse, the latter being demolished in 1757-58.
The church grew in importance. On 21 November 1234 a grant of land was made to the parson of St Magnus for the enlargement of the church. The London eyre of 1244 recorded that in 1238 "A thief named William of Ewelme of the county of Buckingham fled to the church of St. Magnus the Martyr, London, and there acknowledged the theft and abjured the realm. He had no chattels." Another entry recorded that "The City answers saying that the church of ... St. Magnus the Martyr ... which [is] situated on the king's highway ... ought to belong to the king and be in his gift". The church presumably jutted into the road running to the bridge, as it did in later times. In 1276 it was recorded that "the church of St. Magnus the Martyr is worth £15 yearly and Master Geoffrey de la Wade now holds it by the grant of the prior of Bermundeseie and the abbot of Westminster to whom King Henry conferred the advowson by his charter."
In 1274 "came King Edward and his wife (Eleanor) from the Holy Land and were crowned at Westminster on the Sunday next after the Feast of the Assumption of Our Lady (15 August), being the Feast of Saint Magnus (19 August); and the Conduit in Chepe ran all the day with red wine and white wine to drink, for all such as wished." Stow records that "in the year 1293, for victory obtained by Edward I against the Scots, every citizen, according to their several trade, made their several show, but especially the fishmongers" whose solemn procession including a knight "representing St Magnus, because it was upon St Magnus' day".
An important religious guild, the Confraternity de Salve Regina, was in existence by 1343, having been founded by the "better sort of the Parish of St Magnus" to sing the anthem 'Salve Regina' every evening. The Guild certificates of 1389 record that the Confraternity of Salve Regina and the guild of St Thomas the Martyr in the chapel on the bridge, whose members belonged to St Magnus parish, had determined to become one, to have the anthem of St Thomas after the Salve Regina and to devote their united resources to restoring and enlarging the church of St Magnus. An Act of Parliament of 1437 provided that all incorporated fraternities and companies should register their charters and have their ordinances approved by the civic authorities. Fear of enquiry into their privileges may have led established fraternities to seek a firm foundation for their rights. The letters patent of the fraternity of St Mary and St Thomas the Martyr of Salve Regina in St Magnus dated 26 May 1448 mention that the fraternity had petitioned for a charter on the grounds that the society was not duly founded.
In the mid-14th century the Pope was the Patron of the living and appointed five rectors to the benefice.
Henry Yevele, the master mason whose work included the rebuilding of Westminster Hall and the naves of Westminster Abbey and Canterbury Cathedral, was a parishioner and rebuilt the chapel on London Bridge between 1384 and 1397. He served as a warden of London Bridge and was buried at St Magnus on his death in 1400. His monument was extant in John Stow's time, but was probably destroyed by the fire of 1666.
Yevele, as the King’s Mason, was overseen by Geoffrey Chaucer in his capacity as the Clerk of the King's Works. In The General Prologue of Chaucer's The Canterbury Tales the five guildsmen "were clothed alle in o lyveree Of a solempne and a greet fraternitee" and may be thought of as belonging to the guild in the parish of St Magnus, or one like it. Chaucer's family home was near to the bridge in Thames Street.
In 1417 a dispute arose concerning who should take the place of honour amongst the Rectors in the City churches at the Whit Monday procession, a place that had been claimed from time to time by the Rectors of St Peter Cornhill, St Magnus the Martyr and St Nicholas Cole Abbey. The Mayor and Aldermen decided that the Rector of St Peter Cornhill should take precedence.
St Magnus Corner at the north end of London Bridge was an important meeting place in mediaeval London, where notices were exhibited, proclamations read out and wrongdoers punished. As it was conveniently close to the River Thames, the church was chosen by the Bishop between the 15th and 17th centuries as a convenient venue for general meetings of the clergy in his diocese. In pictures from the mid-16th century the old church looks very similar to the present-day St Giles without Cripplegate in the Barbican. According to the martyrologist John Foxe, a woman was imprisoned in the 'cage' on London Bridge in April 1555 and told to "cool herself there" for refusing to pray at St Magnus for the recently-deceased Pope Julius III.
Simon Lowe, a Member of Parliament and Master of the Merchant Taylors' Company during the reign of Queen Mary and one of the jurors who acquitted Sir Nicholas Throckmorton in 1554, was a parishioner. He was a mourner at the funeral of Maurice Griffith, Bishop of Rochester from 1554 to 1558 and Rector of St Magnus from 1537 to 1558, who was interred in the church on 30 November 1558 with much solemnity. In accordance with the Catholic church's desire to restore ecclesiastical pageantry in England, the funeral was a splendid affair, ending in a magnificent dinner.
Lowe was included in a return of recusants in the Diocese of Rochester in 1577, but was buried at St Magnus on 6 February 1578. Stow refers to his monument in the church. His eldest son, Timothy (died 1617), was knighted in 1603. His second son, Alderman Sir Thomas Lowe (1550–1623), was Master of the Haberdashers' Company on several occasions, Sheriff of London in 1595/96, Lord Mayor in 1604/05 and a Member of Parliament for London. His youngest son, Blessed John Lowe (1553–1586), having originally been a Protestant minister, converted to Roman Catholicism, studied for the priesthood at Douay and Rome and returned to London as a missionary priest. His absence had already been noted; a list of 1581 of "such persons of the Diocese of London as have any children ... beyond the seas" records "John Low son to Margaret Low of the Bridge, absent without licence four years". Having gained 500 converts to Catholicism between 1583 and 1586, he was arrested whilst walking with his mother near London Bridge, committed to The Clink and executed at Tyburn on 8 October 1586. He was beatified in 1987 as one of the eighty-five martyrs of England and Wales.
Sir William Garrard, Master of the Haberdashers' Company, Alderman, Sheriff of London in 1553/53, Lord Mayor in 1555/56 and a Member of Parliament was born in the parish and buried at St Magnus in 1571. Sir William Romney, merchant, philanthropist, Master of the Haberdashers' Company, Alderman for Bridge Within and Sheriff of London in 1603/04 was married at St Magnus in 1582. Ben Jonson is believed to have been married at St Magnus in 1594.
The patronage of St Magnus, having previously been in the Abbots and Convents of Westminster and Bermondsey (who presented alternatively), fell to the Crown on the suppression of the monasteries. In 1553, Queen Mary, by letters patent, granted it to the Bishop of London and his successors.
The church had a series of distinguished Rectors in the second half of the 16th and first half of the 17th century, including Myles Coverdale (Rector 1564-66), John Young (Rector 1566-92), Theophilus Aylmer (Rector 1592-1625), (Archdeacon of London and son of John Aylmer), and Cornelius Burges (Rector 1626-41). Coverdale was buried in the chancel of St Bartholomew-by-the-Exchange, but when that church was pulled down in 1840 his remains were removed to St Magnus.
On 5 November 1562 the churchwardens were ordered to break, or cause to be broken, in two parts all the altar stones in the church. Coverdale, an anti-vestiarian, was Rector at the peak of the vestments controversy. In March 1566 Archbishop Parker caused great consternation among many clergy by his edicts prescribing what was to be worn and by his summoning the London clergy to Lambeth to require their compliance. Coverdale excused himself from attending. Stow records that a non-conforming Scot who normally preached at St Magnus twice a day precipitated a fight on Palm Sunday 1566 at Little All Hallows in Thames Street with his preaching against vestments. Coverdale's resignation from St Magnus in summer 1566 may have been associated with these events. Separatist congregations started to emerge after 1566 and the first such, who called themselves 'Puritans' or 'Unspottyd Lambs of the Lord', was discovered close to St Magnus at Plumbers' Hall in Thames Street on 19 June 1567.
St Magnus narrowly escaped destruction in 1633. A later edition of Stow's Survey records that "On the 13th day of February, between eleven and twelve at night, there happened in the house of one Briggs, a Needle-maker near St Magnus Church, at the North end of the Bridge, by the carelessness of a Maid-Servant setting a tub of hot sea-coal ashes under a pair of stairs, a sad and lamentable fire, which consumed all the buildings before eight of the clock the next morning, from the North end of the Bridge to the first vacancy on both sides, containing forty-two houses; water then being very scarce, the Thames being almost frozen over." Susannah Chambers "by her last will & testament bearing date 28th December 1640 gave the sum of Twenty-two shillings and Sixpence Yearly for a Sermon to be preached on the 12th day of February in every Year within the Church of Saint Magnus in commemoration of God's merciful preservation of the said Church of Saint Magnus from Ruin, by the late and terrible Fire on London Bridge. Likewise Annually to the Poor the sum of 17/6. "The tradition of a "Fire Sermon" was revived on 12 February 2004, when the first preacher was the Rt Revd and Rt Hon Richard Chartres, Bishop of London.
Parliamentarian rule and the more Protestant ethos of the 1640s led to the removal or destruction of "superstitious" and "idolatrous" images and fittings. Glass painters such as Baptista Sutton, who had previously installed "Laudian innovations", found new employment by repairing and replacing these to meet increasingly strict Protestant standards. In January 1642 Sutton replaced 93 feet of glass at St Magnus and in June 1644 he was called back to take down the "painted imagery glass" and replace it. In June 1641 "rail riots" broke out at a number of churches. This was a time of high tension following the trial and execution of the Earl of Strafford and rumours of army and popish plots were rife. The Protestation Oath, with its pledge to defend the true religion "against all Popery and popish innovation", triggered demands from parishioners for the removal of the rails as popish innovations which the Protestation had bound them to reform. The minister arranged a meeting between those for and against the pulling down of the rails, but was unsuccessful in reaching a compromise and it was feared that they would be demolished by force. However, in 1663 the parish resumed Laudian practice and re-erected rails around its communion table.
Joseph Caryl was incumbent from 1645 until his ejection in 1662. In 1663 he was reportedly living near London Bridge and preaching to an Independent congregation that met at various places in the City.
During the Great Plague of 1665, the City authorities ordered fires to be kept burning night and day, in the hope that the air would be cleansed. Daniel Defoe's semi-fictictional, but highly realistic, work A Journal of the Plague Year records that one of these was "just by St Magnus Church".
Despite its escape in 1633, the church was one of the first buildings to be destroyed in the Great Fire of London in 1666. St Magnus stood less than 300 yards from the bakehouse of Thomas Farriner in Pudding Lane where the fire started. Farriner, a former churchwarden of St Magnus, was buried in the middle aisle of the church on 11 December 1670, perhaps within a temporary structure erected for holding services.
The parish engaged the master mason George Dowdeswell to start the work of rebuilding in 1668. The work was carried forward between 1671 and 1687 under the direction of Sir Christopher Wren, the body of the church being substantially complete by 1676. At a cost of £9,579 19s 10d St Magnus was one of Wren's most expensive churches. The church of St Margaret New Fish Street was not rebuilt after the fire and its parish was united to that of St Magnus.
The chancels of many of Wren’s city churches had chequered marble floors and the chancel of St Magnus is an example, the parish agreeing after some debate to place the communion table on a marble ascent with steps and to commission altar rails of Sussex wrought iron. The nave and aisles are paved with freestone flags. A steeple, closely modelled on one built between 1614 and 1624 by François d'Aguilon and Pieter Huyssens for the church of St Carolus Borromeus in Antwerp, was added between 1703 and 1706. London's skyline was transformed by Wren's tall steeples and that of St Magnus is considered to be one his finest.
The large clock projecting from the tower was a well-known landmark in the city as it hung over the roadway of Old London Bridge. It was presented to the church in 1709 by Sir Charles Duncombe (Alderman for the Ward of Bridge Within and, in 1708/09, Lord Mayor of London). Tradition says "that it was erected in consequence of a vow made by the donor, who, in the earlier part of his life, had once to wait a considerable time in a cart upon London Bridge, without being able to learn the hour, when he made a promise, that if he ever became successful in the world, he would give to that Church a public clock ... that all passengers might see the time of day." The maker was Langley Bradley, a clockmaker in Fenchurch Street, who had worked for Wren on many other projects, including the clock for the new St Paul's Cathedral. The sword rest in the church, designed to hold the Lord Mayor's sword and mace when he attended divine service "in state", dates from 1708.
Duncombe and his benefactions to St Magnus feature prominently in Daniel Defoe's The True-Born Englishman, a biting satire on critics of William III that went through several editions from 1700 (the year in which Duncombe was elected Sheriff).
Shortly before his death in 1711, Duncombe commissioned an organ for the church, the first to have a swell-box, by Abraham Jordan (father and son). The Spectator announced that "Whereas Mr Abraham Jordan, senior and junior, have, with their own hands, joinery excepted, made and erected a very large organ in St Magnus' Church, at the foot of London Bridge, consisting of four sets of keys, one of which is adapted to the art of emitting sounds by swelling notes, which never was in any organ before; this instrument will be publicly opened on Sunday next [14 February 1712], the performance by Mr John Robinson. The above-said Abraham Jordan gives notice to all masters and performers, that he will attend every day next week at the said Church, to accommodate all those gentlemen who shall have a curiosity to hear it".
The organ case, which remains in its original state, is looked upon as one of the finest existing examples of the Grinling Gibbons's school of wood carving. The first organist of St Magnus was John Robinson (1682–1762), who served in that role for fifty years and in addition as organist of Westminster Abbey from 1727. Other organists have included the blind organist George Warne (1792–1868, organist 1820-26 until his appointment to the Temple Church), James Coward (1824–80, organist 1868-80 who was also organist to the Crystal Palace and renowned for his powers of improvisation) and George Frederick Smith FRCO (1856–1918, organist 1880-1918 and Professor of Music at the Guildhall School of Music). The organ has been restored several times - in 1760, 1782, 1804, 1855, 1861, 1879, 1891, 1924, 1949 after wartime damage and 1997 - since it was first built. Sir Peter Maxwell Davies was one of several patrons of the organ appeal in the mid-1990s and John Scott gave an inaugural recital on 20 May 1998 following the completion of that restoration. The instrument has an Historic Organ Certificate and full details are recorded in the National Pipe Organ Register.
The hymn tune "St Magnus", usually sung at Ascensiontide to the text "The head that once was crowned with thorns", was written by Jeremiah Clarke in 1701 and named for the church.
Canaletto drew St Magnus and old London Bridge as they appeared in the late 1740s. Between 1756 and 1762, under the London Bridge Improvement Act of 1756 (c. 40), the Corporation of London demolished the buildings on London Bridge to widen the roadway, ease traffic congestion and improve safety for pedestrians. The churchwardens’ accounts of St Magnus list many payments to those injured on the Bridge and record that in 1752 a man was crushed to death between two carts. After the House of Commons had resolved upon the alteration of London Bridge, the Rev Robert Gibson, Rector of St Magnus, applied to the House for relief; stating that £48 6s. 2d. per annum, part of his salary of £170 per annum, was assessed upon houses on London Bridge; which he should utterly lose by their removal unless a clause in the bill about to be passed should provide a remedy. Accordingly, Sections 18 and 19 of 1756 Act provided that the relevant amounts of tithe and poor rate should be a charge on the Bridge House Estates.
A serious fire broke out on 18 April 1760 in an oil shop at the south east corner of the church, which consumed most of the church roof and did considerable damage to the fabric. The fire burnt warehouses to the south of the church and a number of houses on the northern end of London Bridge.
As part of the bridge improvements, overseen by the architect Sir Robert Taylor, a new pedestrian walkway was built along the eastern side of the bridge. With the other buildings gone St Magnus blocked the new walkway. As a consequence it was necessary in 1762 to 1763 to remove the vestry rooms at the West end of the church and open up the side arches of the tower so that people could pass underneath the tower. The tower’s lower storey thus became an external porch. Internally a lobby was created at the West end under the organ gallery and a screen with fine octagonal glazing inserted. A new Vestry was built to the South of the church. The Act also provided that the land taken from the church for the widening was "to be considered ... as part of the cemetery of the said church ... but if the pavement thereof be broken up on account of the burying of any persons, the same shall be ... made good ... by the churchwardens".
Soldiers were stationed in the Vestry House of St Magnus during the Gordon Riots in June 1780.
By 1782 the noise level from the activities of Billingsgate Fish Market had become unbearable and the large windows on the north side of the church were blocked up leaving only circular windows high up in the wall. At some point between the 1760s and 1814 the present clerestory was constructed with its oval windows and fluted and coffered plasterwork. J. M. W. Turner painted the church in the mid-1790s.
The rector of St Magnus between 1792 and 1808, following the death of Robert Gibson on 28 July 1791, was Thomas Rennell FRS. Rennell was President of Sion College in 1806/07. There is a monument to Thomas Leigh (Rector 1808-48 and President of Sion College 1829/30, at St Peter's Church, Goldhanger in Essex. Richard Hazard (1761–1837) was connected with the church as sexton, parish clerk and ward beadle for nearly 50 years and served as Master of the Parish Clerks' Company in 1831/32.
In 1825 the church was "repaired and beautified at a very considerable expense. During the reparation the east window, which had been closed, was restored, and the interior of the fabric conformed to the state in which it was left by its great architect, Sir Christopher Wren. The magnificent organ ... was taken down and rebuilt by Mr Parsons, and re-opened, with the church, on the 12th February, 1826". Unfortunately, as a contemporary writer records, "On the night of the 31st of July, 1827, [the church's] safety was threatened by the great fire which consumed the adjacent warehouses, and it is perhaps owing to the strenuous and praiseworthy exertions of the firemen, that the structure exists at present. ... divine service was suspended and not resumed until the 20th January 1828. In the interval the church received such tasteful and elegant decorations, that it may now compete with any church in the metropolis."
In 1823 royal assent was given to ‘An Act for the Rebuilding of London Bridge’ and in 1825 John Garratt, Lord Mayor and Alderman of the Ward of Bridge Within, laid the first stone of the new London Bridge. In 1831 Sir John Rennie’s new bridge was opened further upstream and the old bridge demolished. St Magnus ceased to be the gateway to London as it had been for over 600 years. Peter de Colechurch had been buried in the crypt of the chapel on the bridge and his bones were unceremoniously dumped in the River Thames. In 1921 two stones from Old London Bridge were discovered across the road from the church. They now stand in the churchyard.
Wren's church of St Michael Crooked Lane was demolished, the final service on Sunday 20 March 1831 having to be abandoned due to the effects of the building work. The Rector of St Michael preached a sermon the following Sunday at St Magnus lamenting the demolition of his church with its monuments and "the disturbance of the worship of his parishioners on the preceeding Sabbath". The parish of St Michael Crooked Lane was united to that of St Magnus, which itself lost a burial ground in Church Yard Alley to the approach road for the new bridge. However, in substitution it had restored to it the land taken for the widening of the old bridge in 1762 and was also given part of the approach lands to the east of the old bridge. In 1838 the Committee for the London Bridge Approaches reported to Common Council that new burial grounds had been provided for the parishes of St Michael, Crooked Lane and St Magnus, London Bridge.
Depictions of St Magnus after the building of the new bridge, seen behind Fresh Wharf and the new London Bridge Wharf, include paintings by W. Fenoulhet in 1841 and by Charles Ginner in 1913. This prospect was affected in 1924 by the building of Adelaide House to a design by John James Burnet, The Times commenting that "the new ‘architectural Matterhorn’ ... conceals all but the tip of the church spire". There was, however, an excellent view of the church for a few years between the demolition of Adelaide Buildings and the erection of its replacement. Adelaide House is now listed. Regis House, on the site of the abandoned King William Street terminus of the City & South London Railway (subsequently the Northern Line), and the Steam Packet Inn, on the corner of Lower Thames Street and Fish Street Hill, were developed in 1931.
By the early 1960s traffic congestion had become a problem and Lower Thames Street was widened over the next decade to form part of a significant new east-west transport artery (the A3211). The setting of the church was further affected by the construction of a new London Bridge between 1967 and 1973. The New Fresh Wharf warehouse to the east of the church, built in 1939, was demolished in 1973-4 following the collapse of commercial traffic in the Pool of London and, after an archaeological excavation, St Magnus House was constructed on the site in 1978 to a design by R. Seifert & Partners. This development now allows a clear view of the church from the east side. The site to the south east of The Monument (between Fish Street Hill and Pudding Lane), formerly predominantly occupied by fish merchants, was redeveloped as Centurion House and Gartmore (now Providian) House at the time of the closure of old Billingsgate Market in January 1982. A comprehensive redevelopment of Centurion House began in October 2011 with completion planned in 2013. Regis House, to the south west of The Monument, was redeveloped by Land Securities PLC in 1998.
The vista from The Monument south to the River Thames, over the roof of St Magnus, is protected under the City of London Unitary Development Plan, although the South bank of the river is now dominated by The Shard. Since 2004 the City of London Corporation has been exploring ways of enhancing the Riverside Walk to the south of St Magnus. Work on a new staircase to connect London Bridge to the Riverside Walk is due to commence in March 2013. The story of St Magnus's relationship with London Bridge and an interview with the rector featured in the television programme The Bridges That Built London with Dan Cruickshank, first broadcast on BBC Four on 14 June 2012. The City Corporation's 'Fenchurch and Monument Area Enhancement Strategy' of August 2012 recommended ways of reconnecting St Magnus and the riverside to the area north of Lower Thames Street.
I went to Rock Creek Station, State Historical Park on 6/2/18 for their annual historical reenactment. The reenactment involved people dressed in historically accurate costumes doing some of the activities common in the 1850's and 1860's when the station was active on the Oregon and California trails and also when it was one of the stations in the short lived Pony Express system. One of the main attractions was a reenactment of the "McCanles - Hickok Fracas". This 'fracas' was the start to Wild Bill Hickok's legendary status as a lawman, soldier, gunfighter, and gambler. (en.wikipedia.org/wiki/Wild_Bill_Hickok). McCanles was the first person Hickok killed in the establishment of his reputation.
"Established in 1857 along the Oregon and California Trails, Rock Creek Station, near what is now Fairbury, Nebraska, is today preserved as a Nebraska State Park.
The history here is rich in its tales of emigrating pioneers as well as legends of the Old West. Located along the west bank of Rock Creek, the station served as a supply center and resting spot for the many travelers headed westward in the 19th century.
When it was originally built by S.C. Glenn, the "station" consisted of little more than a cabin, a barn, and a make-shift store, where Glenn sold limited supplies, hay, and grain.
In the Spring of 1859 along came a man named David C. McCanles, and his brother, James, who were on their way to the Colorado gold fields.
David became discouraged as he continually met miners returning from Colorado with nothing in their pockets but disappointment. Changing tactics, David McCanles bought the Rock Creek Station from Glenn in March, deciding to take up "road ranching" rather than gold prospecting.
McCanles continued to operate the small store and built a toll bridge across the creek. Prior to the bridge, pioneers were required to hoist and lower their wagons down into the creek, before pulling it up on the other side - quite a tedious process that could take hours for each wagon. When the toll bridge opened, each wagon paid from 10¢ to 50¢ to cross the bridge depending on the size of their load and their ability to pay. McCanles also built a cabin and dug a well on the east side of Rock Creek which became known as the East Ranch.
The following year, McCanles leased the East Ranch to the Russell, Waddell, and Majors Company, which owned the Overland Stage Company and founded the Pony Express. They installed Horace G. Wellman as their company agent and station keeper and hired James W. "Doc" Brink as a stock tender. Later, the company made arrangements with McCanles to buy the station with a cash down payment and the remainder in installments.
The East Ranch was then used as a stage and Pony Express relay station, while the West Ranch continued to be used as an emigrant rest stop, a freight station, and the home of the McCanles family.
In April 1861, McCanles sold the West Ranch to freighters Hagenstein and Wolfe and moved his family to another location about three miles south of Rock Creek Station. Always trying to make money, McCanles sold the toll bridge several times with a number of specific requirements in the contract. When the new owner failed to meet the stipulations, he would take it back and sell it again.
In April or early May of 1861, the station hired on then-24-year-old stock tender James Butler "Bill" Hickok and he became immediately at odds with David McCanles, who had earned a reputation as the local bully. Allegedly, McCanles teased Hickok unmercifully about his girlish build and feminine features, as well as nicknaming him "Duck Bill" referring to his long nose and protruding lips.
Perhaps in retaliation, Hickok began courting a woman by the name of Kate Shell, who, even though McCanles was married, apparently had his eye on.
In the meantime, the Overland Stage Company had fallen behind on their installment payments and on July 12, 1861, McCanles, along with his 12-year-old son, Monroe, and two friends by the names of James Woods and James Gordon came to the station to inquire upon the status of the installments.
Not long after their arrival, an argument ensued and profanities were exchanged, soon leading to gunfire. In the melee, Hickok shot David McCanles, and both James Woods and James Gordon, who was seriously wounded, later died of their wounds. Twelve-year-old Monroe escaped to his home some three miles south of Rock Creek.
Though the details of what actually happened on that fateful day continue to be debated, the versions vary widely. Monroe McCanles, who witnessed the entire event, told a version something like this: When David McCanles had not received full payment from the Overland Stage Company, he planned to take it up with the station manager, Horace Wellman. That very day, the station manager had allegedly gone to the company office in Brownville in order to obtain the money, he returned empty-handed.
Upon hearing this, an angry McCanles soon arrived with two options in mind - either collect the money owed or repossess the ranch. Showing up with his son, and two employees - James Woods and James Gordon, McCanles called for Wellman to come out. Instead, Jane Wellman, the station managerâs wife, appeared at the door, closely followed by James (Bill) Hickok. Horace Wellman's specific whereabouts are unknown, but he was obviously close by.
Disconcerted by Hickok's interference, McCanles alleged asked, "Jim, haven't we been friends all the time?" After Hickok assured him that they were, McCanles, biding his time, asked for a drink of water and came inside. The other three stayed outside the cabin.
Suddenly, McCanles sensed danger, returned the dipper and moved toward the other door at about the same time Hickok moved behind a curtain partition. Unarmed, McCanles said, "Now, Jim, if you have anything against me, come out and fight me fair."
However, Hickok's answer was a blast from a rifle, killing McCanles and dropping him to the floor. Ironically, the story tells that it was McCanles' own rifle that he had left with Wellman to defend the station that he was killed with. Hearing the blast, Woods and Gordon rushed toward the cabin, but Woods was stopped with Hickok's Colt revolver. In the meantime, Wellman bludgeoned him with a hoe, until he died. Gordon, who was also wounded by gunfire, fled to the creek but was followed by Doc Brink, the station's stock tender, who killed him with a blast from his shotgun. Monroe dodged a blow from Wellman's hoe and escaped to his home some three miles south.
McCanles and Woods were originally buried in a single crude box on Soldier Hill. Gordon was buried in a blanket at the spot where he was killed near Rock Creek. In the early 1880's the construction of the Burlington and Missouri River Railroad intersected Soldier Hill and the bodies of McCanles and Woods were re-interred at the Fairbury Cemetery.
In the meantime, James A. McCanles, David's brother, filed an arrest warrant for Hickok, Wellman, and Brink on July 15, 1861, and the trio were charged for the murders of McCanles, Woods, and Gordon. A trial was held in Beatrice and though Monroe McCanles adamantly claimed that his father and the other two men were unarmed, he was not allowed to testify because of his age. After the trio plead self-defense and defense of company property, all three were acquitted.
Later, when Hickok's fame began to spread, he told an entirely different version of the tale, making McCanles out to be a ruthless killer and an outlaw, who was the leader of a vicious gang who was terrorizing the region. This story, told by Colonel Ward Nichols and published in Harper's Monthly Magazine in 1867, tells a version that is embellished to the degree that Wild Bill had polished off ten of the West's most dangerous desperados and was left with eleven buck-shot and thirteen knife wounds.
Hickok's tale describes himself as scouting for the U.S. Cavalry detachment when he arrived at Rock Creek that fateful day, rather than working as a stock tender. Describing the McCanles' Gang as reckless, blood-thirsty devils, he said he came upon the station to hear a tale from Mrs. Wellman that McCanles was within minutes of the cabin, dragging a preacher by his neck with a rope.
His tale goes on to describe how he fought off the entire McCanles Gang with only a revolver and a bowie knife, killing all of them in the end and spending weeks recovering from his own injuries.
This event, called the McCanles Massacre, by writers, was the beginning of the Wild Bill Hickok legend. Though Hickok's "legend" was already well-known by the time the article appeared in Harper's Magazine in 1867, Nicholl's glamorized version of the fighting frontier hero, further perpetuated his fame.
No one really knows the specifics of this bloody and seemingly one-sided fight, with numerous versions having been provided, including tales of jealousy, theft, and the ongoing conflict between the north and south. Some tales even allege that it was not Bill Hickok who killed McCanles, rather, it was Horace Wellman.
Continuing to be scrutinized years after the incident and long after Bill Hickok's death, a man named F.G. Elliott was interviewed by a WPA writer in 1938. His tale, though not supporting the glorified story told by Nichols in Harper's Magazine, does support Hickok's rightful killing of David McCanles. It may or may not add more light on the actual events of that fateful day, depending upon your point of view.
By 1866, the railroad had reached Kearney, Nebraska and trail traffic dramatically diminished, leaving the road ranchers to find other occupations.
In 1980, the Nebraska Game and Parks Commission began to develop the area as a state historical park. Today, the buildings of the original Rock Creek Station and Pony Express have been reconstructed in the park that now includes some 350 acres, a visitor's center, hiking trails, picnic areas, and a campground. The terrain includes prairie hilltops, timber-studded creek bottoms, and rugged ravines, along with the deep ruts of the Oregon and California Trails, carved more than a century ago by the many wagons that traveled westward along this path." (www.legendsofamerica.com/ne-rockcreek/2/)
Despite St Brendan’s bleak reputation, the hospital was established on foot of a wave of sensitivity towards the needs of the mentally ill. In postrevolutionary France, Philippe Pinel struck the chains off his patients at an asylum, convinced a more humanitarian approach would be more effective than restraint and control. This “moral management” philosophy had much in common with what we now consider key aspects of mental-health treatment: a good doctor-patient relationship, a therapeutic environment, good diet, exercise and an occupation.
Richmond Asylum, as St Brendan’s was formerly known, was established on these principles. It was the beginning of a frenzied period of asylum-building that resulted in large-scale institutions being established in towns and cities around the country. In reality, most asylums quickly became overcrowded, dirty and unmanageable.
“When you look back you find that many physicians had progressive plans, and they implemented many of them to do with education or living outside the asylum,” says Dr Brendan Kelly, a consultant psychiatrist with the Health Service Executive, who has researched the history of psychiatry in Ireland. “However, the asylums became too large. Once an institution becomes sufficiently large, attention shifts from caring for the individual to managing the institution. Once that happens, problems emerge.”
Asylums, which were run initially by lay people, were gradually were taken over by the medical establishment. Medical superintendents – the equivalent of psychiatrists – introduced a medical approach to treating mental ill health, and moral management, with its focus on the individual, began to fade. This was a time of discredited and experimental approaches to treating people with mental-health problems. They included “Dr Cox’s circulating swing”, which involved spinning a patient at high speed; the “bath of surprise”, a gallows-style platform that dumped a patient into icy water; and enforced “purging”, or vomiting.
Much later, other forms of brutal treatment came and went, including insulin-coma therapy, where patients were repeatedly injected with the hormone to induce a coma, and lobotomies, which involved removing parts of the brain. These procedures continued in some Irish psychiatric hospitals until the 1960s and 1970s.
The sheer number of people admitted to mental institutions in the years after the Famine was striking. The number of “certified lunatics” increased by 60 per cent in two decades in the late 1800s. Little of this had anything to do with an increase in mental ill health.
“The population had halved, but the number of beds remained the same,” says Dr Ivor Browne, former chief psychiatrist with the Eastern Health Board, who began working at St Brendan’s in 1962. “Conditions for many were desperate, so the asylums were like a suction [drawing people in]. People could get three meals a day.”
Overcrowding and unsanitary conditions remained major problems for decades afterwards. As a result, there was no meaningful relationship between doctor and patient. Browne recalls visiting the women’s section of St Brendan’s in the 1950s, not long after qualifying as a doctor. Even though he had worked in other areas of psychiatry, he was shocked by what he saw. “Many of the wards had more than 100 people in them. There were crowds of patients, jostling each other, some of the women with their dresses pulled over their heads, and here and there a nurse, struggling amid the chaos,” he says.
“There was a cacophony of sound, and I felt as though I was lost in some kind of hell . . . I remember passing a little old lady, quite sane and conscious, sitting in bed and shaking with terror.”
Anyone who fell through society’s cracks tended to end up in an asylum. He recalls seeing patients being admitted for spurious reasons – alcoholism, disruptive behaviour, promiscuity – who often never left. They aged inside and became hopelessly institutionalised.
But the perception of the asylum as a simply brutal environment is too simplistic and doesn’t credit the efforts of staff and doctors, according to Dick Bennett, a former staff nurse who worked at St Brendan’s from the 1970s to the 1990s.
“It was like an asylum in the old meaning of the word: it was a refuge from the outside world,” he says. “There was a sense of community there. The standard of care was excellent. There were older people who lived to their 80s or 90s, which says something about the care.”
Browne adds: “In many ways, there was a great humanity about the place because they couldn’t refuse anyone. There was a kind of acceptance of suffering. There were some nurses who could be quite brutal, but most were quite benign.”
When he took over as chief psychiatrist, in the mid 1960s, one of the first things he did was arrange for some of the high perimeter walls to be knocked down, a symbolic demolition of the barrier between the patients and the community. “Ironically, we ended up having to put up railings instead. Not to keep people in but to prevent antisocial behaviour from outside.” He also set up an assessment unit to try to prevent unnecessary admissions and set about transferring some patients back into the community. Sometimes people were so institutionalised that the prospect of leaving was terrifying.
“I remember one fellow who was keen on gardening and growing things. He had a little hut. I thought he would be a prospect for living in the community. We got a place for him in the community. But he walled himself up in his hut and suffocated himself, because he couldn’t face leaving.”
By the time Browne left, in the late 1990s, the population of St Brendan’s, which had peaked at 2,500, had fallen to about 400.
He says moving patients into the community made sense, but he acknowledges that it didn’t fully work. “What I didn’t realise early on was that any real community in a city like Dublin had ceased to exist. So the only place they could go to was either some offshoot of a mental hospital, like a day hostel, or a rehabilitation centre, which were often like mini-institutions.”
In a few days the old asylum will close and the care centre, which looks more like a corporate headquarters, will take its place. Much has changed in our approach to mental ill health in the past two centuries, and nowadays the vast majority of people are cared for and supported in the community.
Some aspects of the system are still considered antiquated – the admission of teenagers into adult units or the housing of intellectually disabled in “de-designated” wings of old psychiatric hospitals – and concern remains about patchy community-based care and an overreliance on medicine rather than talk therapy. But most agree that we are on the right road to a service that involves patients in their own care and respects their human rights.
“What’s very positive about the future is that the size of the in-patient unit is much smaller,” Kelly says. “The Phoenix Care Centre has a maximum of 54 beds, compared to 2,500 beds at the start of the 1900s. That’s a huge change. It allows more focus on the individual. Sometimes, in the history of the asylums, that’s what was lost, quite simply.”
Source : Irish Times Health Supplement, February 2013
About topic: Lin Xueling interviewed an 82 year-old Datuk Dr. Paddy Bowie who left the United Kingdom and moved to live in Malaysia for the past 45 years. She is currently writing the official biography of Dr. Mahathir Mohamed and has earned reputation as one of the region's leading specialists on Malaysian politics. She is also a mother of a former Miss Malaysia! I watched that conversation telecasted by Channel News Asia via a Sri Lankan TV channel today, the 30th August, and heard she was saying "Politics & Business are incestual in Malaysia."
Following article is to mark the 50th Anniversary of Independence of Malaysia, which falls tomorrow, the 31st August 2007.
Paying the debt of our gratitude
Mr. John Teo, Executive Director of the BIMP- EABC [Brunei Darussalam, Indonesia, Malaysia, The Philippines - East ASEAN Business Council] writes to commemorate the 50th Anniversary of Malaysian Independence to The New Straits Times newspaper, Malaysia
A CEREMONY pregnant with meaning and undoubtedly tinged with sadness for many of those involved takes place in 'Kuching' this 31st, on the eve of our 50th Merdeka. [In Malay, "Merdeka" means "Independence" in spirits, thoughts and beliefs. 'Kuching' is the capital of Malaysia's eastern State of Sarawak].
The state’s civilian leadership, the military and police top brass and diplomats from Australia and Britain will gather for a ceremonial wreath-laying in memory of local and Commonwealth men numbering about 500 who fell in the immediate aftermath of the birth of Malaysia.
The ceremony is rare, perhaps only the first such occasion ever organised, made all the more poignant by ‘Kuching’ now lacking even a proper war memorial since the imposing cenotaph in the city’s then Central Padang was demolished and never resurrected, as the ceremonial patch of green metamorphosed into Padang Merdeka [Merdeka Square].
Since the Confrontation was never strictly speaking a war and did not have clear dates signifying its start and end, no dates held special significance for its commemoration. Perhaps this was why no such commemoration seems to have ever taken place before.
That the commemoration even takes place at all now owes a good deal to the efforts of a slight but persistent fellow in the person of retired secretary of the Legislative Assembly, Lim Kian Hock, working through the Sarawak Tourism Federation.
It is a very worthy commemoration, lest our younger generation forget that Malaysia did not start out as a land of milk and honey from Day One.
At the outset, Malaysia began life as a rather weak and vulnerable nation. In the immediate post-colonial era, Third World luminaries such as Indonesia’s President Sukarno loomed large as they strutted the global stage. His designs on the whole of Borneo were easily camouflaged by his seductive "neo-colonial" battle-cry that resonated among newly emerging nations all the way to Africa.
The claim to Sabah initiated by the late Philippine President Diosdado Macapagal has lingered unresolved until today.
Confrontation was particularly problematic because of the nearly 1500km of dense jungle between Sarawak and Sabah and Kalimantan. Moreover, many native inhabitants of Sarawak counted Indonesians across the border as kith and kin. It was just as well that Sukarno probably never intended Confrontation to be a serious military campaign, or it could well have been far more deadly and bloody.
Perhaps this particular commemoration really represented a coming of age for the nation. It shows we are no longer shy to admit that we had helped to defend our young nation then.
The bulk of the men who fell were Australian, British and New Zealand troops. We owe them not so much the oft-hyped abstraction called "freedom" as our distinctive way of life and, as Datuk Paddy Bowie would say, the "highly original political arrangement" we have since evolved in our beloved country.
It is perhaps the same debt that we collectively owe the Americans for the Indo-China campaign. The dreaded "Domino effect" stopped at the Thai border and the Vietnam War gave us precious time to strengthen our political and economic cohesion to take on the festering communist insurgency in our own backyard.
The current Iraq War has tragically undone much of the admiration and goodwill that the West had built up, not so much because we have grown and changed but because the West led by America has since refused to change and recognise that the end of the Cold War, not the attacks of Sept 11, 2001, fundamentally altered world politics.
Malaysia, born of Western goodwill and some sacrifice, has not developed as the West’s mirror image - and just as well. Emerging nations that claim to keep faith with Western-promoted notions and ideals have by and large fallen way short. None can really claim to have truly emerged based on following the Western-laid path.
We are different, and as we celebrate our 50th Merdeka, we are proud of this fact and have nothing to be apologetic about. It is up to the West now to cultivate our goodwill and accept us on our own terms, rather than forever expecting blind devotion to the ideals they hold dear for themselves and would even ram down someone’s throat by force.
PHOTO : National Monument of Malaysia. The National Monument or Tugu Negara was built to recognise and honour those who gave up their lives in the cause for peace and freedom, particularly during the nation's struggle against the threat of Communism (the period of Emergency).
“Datuk Dr. Paddy Bowie Exclusive”
Celebrate Life Always!
Datuk Dr. Paddy Bowie, a feature writer will be providing a fortnightly column on mainstream topics that will provoke and stimulate YTL Community. Paddy as she is more commonly known is Managing Director of Paddy Schubert Sdn. Bhd. [Sendirian Berhard] a business consultancy group she set up in 1980. Graduating on a scholarship from Oxford University, she left the United Kingdom and moved to live in Malaysia for the past 45 years. She is now a Malaysian citizen. She is also a writer and political analyst and her views are highly sought after by the international media. She is a frequent speaker on the Conference circuit notably the Economist Conferences and the Pacific Rim Forum in the United States, Australia and most East Asian countries.
Read more ->
www.ytlcommunity.com/paddybowie/index.asp
Also :
PADDY BOWIE: There’s so much to be proud of
www.nst.com.my/Current_News/NST/Sunday/Columns/2007082607...
About BIMP-EABC
The BIMP-EAST ASEAN BUSINESS COUNCIL (EABC) is the official representative of the private sector of BIMP-East ASEAN Growth Area (BIMP-EAGA). It was born 19th November 1994 in Davao City, Mindanao, Philippines through Resolution No. 01 of the First East ASEAN Business Convention & Exhibits. The concept was for a private sector organization to catalyze the private sector of EAGA into undertaking economic cooperation activities in the region, and play a lead role in the region's economic development. The EABC Secretariat was launched on 19th November 1996, two years after the creation of the Council. From its office in Brunei, the Secretariat carries on the Council's day-to-day operations.
Read more ->
www.domainstudio.net/bimp/eabc.htm
Malaysia, 50, turns back morals clock
August 30, 2007, Kota Bharu, State of Kelantan, Northeast Malaysia (The Australian) – Over a drink of green coconut juice at what used to be called the Passionate Love Beach until his Islamist party came to power and scrapped the name, Takiyuddin Hassan outlines the victories in its war on sin. In the capital, Kuala Lumpur, celebrations are starting for Malaysia's 50th year as an independent state. Its proud achievements are modern universities, a buoyant economy, and a respected place in the world as a moderate Islamic nation.
Read more ->
www.theaustralian.news.com.au/story/0,25197,22329219-2703...
Malaysia’s First 50
August 30, 2007, Wan Chai, Hong Kong Special Administrative Region, China (Asia Sentinel) – On the occasion of the country’s first half-century of independence, we look at Malaysia’s promises and problems. On Malaysia’s 50th birthday, problems sown a generation ago continue to nag at the fabric of a nation that is precariously divided along racial lines. Despite decades of economic success, the divisions represented by racial preference in law through the New Economic Policy that favours ethnic Malays, the bumiputras remain, as does an authoritarian ruling structure, despite its nominally parliamentarian framework and antecedents. The economy, growing at a 5-6 percent clip over the better part of this decade, should continue to improve steadily, with China increasingly replacing the west as a destination for its raw materials exports – particularly the tropical hardwoods that are being smuggled illegally out of Malaysia’s side of Borneo.
Read more ->
asiasentinel.com/index.php?option=com_content&task=vi...
Also :
Malaysia – Colonial and modern melting pot
www.telegraph.co.uk/travel/main.jhtml;jsessionid=MTUEACXU...
Malaysia's golden anniversary soured by widening ethnic divide
August 29, 2007, Kuala Lumpur, Malaysia (Associated Press) – Malaysia marks 50 years of independence this week as an economic success story with a worrying trend: a widening ethnic divide. Ethnic Malay, Chinese and Indian dance troops were to perform together in a national parade Friday to commemorate the end of British colonial rule on Aug. 31, 1957. For many Malaysians, the display of unity will be just a show.
Read more ->
www.iht.com/articles/ap/2007/08/29/asia/AS-FEA-GEN-Malays...
PM Datuk Seri Abdullah: Pay workers fair wages
August 29, 2007, Kuala Lumpur, Malaysia (The Star/Malaysia) – All workers should be paid wages which are commensurate with their productivity and value addition, said Datuk Seri Abdullah bin Ahmad Badawi. “This is only fair and appropriate,” the Prime Minister said in his speech at the UNI APRO 2nd Asia-Pacific Regional Conference. UNI is short for Union Network International. He believed that “no nation wishes to suppress wages or keep wages artificially low in order to attract investment.” Nevertheless, he said what was “fair and appropriate” to employers and employees should also be dictated by prevailing market conditions and relevant commercial considerations.
Read more ->
thestar.com.my/news/story.asp?file=/2007/8/29/nation/1871...
Source of Photo :
www.kestan.com/travel/malaysia/index4.htm
Source of Photo topic :
allmalaysia.info/msiaknow/malaysiana/symbols_tugu.asp
Source of Main article :
www.nst.com.my/Current_News/NST/Friday/Columns/2007082407...
1-12-13 Wyndham Street Races
Laverda (Moto Laverda S.A.S. – Dottore Francesco Laverda e fratelli) was an Italian manufacturer of high performance motorcycles. The motorcycles in their day gained a reputation for being robust and innovative.
The Laverda brand was absorbed by Piaggio when, in 2004, Piaggio absorbed Aprilia. Piaggio has elected to quietly close all activities related to the Laverda brand and has publicly stated that they would be willing to sell the rights to the brand if an investor should appear. Currently Laverda.com redirects to Aprilia's website.
750:
The true birth of Laverda as a serious big bike brand occurred with the introduction of 750 cc; its appearance halted sales of the recently introduced 650. Many of the first bikes were produced for the American market under the brand "American Eagle", which were imported to the US from 1968 until 1969 by Jack McCormack. The 750 was identical to the 650 except for the lower compression and carburettor rejetting. In 1969 the "750 S" and the "750 GT" were born, both equipped with an engine which would truly start the Laverda fame. Both engine and frame were reworked: power was increased to 60 bhp (45 kW) for the S. 3 bikes were entered by the factory at the 1969 Dutch 24 hour endurance race in Oss, the 750S was clearly the fastest bike until piston failure left just one machine to finish fourth.
Just like the agricultural machinery made by Laverda S.p.A., the other family business, Laverdas were built to be indestructible. The parallel twin cylinder engine featured no less than five main bearings (four crankcase bearings and a needle-roller outrigger bearing in the primary chaincase cover), a duplex cam chain, and a starter motor easily twice as powerful as needed. Of course, this made the engine and subsequently the entire bike heavier than other bikes of the same vintage, such as the Ducati 750.
Laverda 750 SFC
The SF evolved to include disc brakes and cast alloy wheels. Developed from the 750S road bike was the 750 SFC (super freni competizione), a half-faired racer that was developed to win endurance events like the Oss 24 hours, Barcelona 24 hours and the Bol D'Or at Le Mans. This it did, often placed first, second and third in the same race, and dominating the international endurance race circuit in 1971. Distinguished by its characteristic orange paint which would become the company's race department colour, its smooth aerodynamic fairing and upswept exhaust, the SFC was Laverda's flagship product and best advertisement, flaunting pedigree and the message of durability, quality, and exclusivity. The SFC "Series 15,000" was featured in the Guggenheim Museum in New York's 1999 exhibit The Art of the Motorcycle as one of the most iconic bikes of the 1970s.
Source: Wikipedia
Review:
By the late 1990s Laverda were developing their parallel twin sportster into a decent bike, which was also getting cheaper in the UK as the pound got stronger.
An almost entirely new engine, watercooled and breathing through fuel injection, boosted power to over 80bhp, plus vibration was reduced with balancer shafts.
The crude, twin cylinder motor had always been the Laverda’s weak point and now, with a torquier, smoother mill, the twin spar chassis and Brembo brakes could really shine. Suddenly, the old fashioned big twin concept seemed to make sense.
One quick blast up the road is all it takes to confirm that the 750S is the start of something big for Laverda. At a glance the bike is very similar to the firm’s previous parallel twins. Its chassis is almost identical, its styling owes much to earlier models, and despite being watercooled the new, grey-finished motor fires up with a mechanical whir and a familiar chuffing from its twin pipes.
But the 750S motor responds more quickly to a blip of the throttle, its clutch is notably lighter than before, and the new twin has a distinctly smoother feel as it pulls away. There’s still plenty of Laverda twin character, but the whole bike seems more refined. Then you crack open the throttle in first gear, and the front wheel heads for the clouds to show that, despite its sophisticated manners, this bike is much more of a hooligan than any of its predecessors.
If that hasn’t convinced you that the 750S is a brilliantly enjoyable motorbike, the first tight bend will do the trick. Squeeze the Laverda’s big front Brembo discs and you slow with tackle-crunching ferocity. Flick the clip-ons and the bike cranks onto its side with suspension and tyres carving a precise line through the corner. Wind open the throttle and the twin-pot motor revs smoothly and hard towards its redline at just over nine grand.
Those first few hundred yards are what stick in my mind after a day spent thrashing about on the new Lav mainly because I hadn’t expected the bike to be anything like this good. Laverda have been steadily refining the age-old parallel twin format since bike-mad local textile baron Francesco Tognon took over and began rebuilding the firm a little over three years ago. But despite that, the oil/aircooled parallel twin motors have always felt a bit crude, and I’d expected the 750S to be just another small step in the process of evolution.
Instead the new bike takes Laverda a big leap forward, thanks largely to a watercooled engine whose basic layout is similar to that of its predecessors, but which shares few components and is a far more sophisticated piece of work. The 750S is the first bike that the new company regards as its own design. Tognon says it represents the second phase of Laverda’s recovery and riding it shows that he ain’t exaggerating.
The five-strong design and engineering team at Laverda’s base in Zan in north-eastern Italy left no stone unturned in their attempt to uprate the twin-cam, eight-valve parallel twin unit that has helped put the firm back on the map. Boring out the motor from 78.5 to 83mm increases capacity to 747cc from the old lump’s 668cc.
The 180-degree crankshaft’s stroke remains at 69mm, but changes including a new balancer shaft are intended to reduce vibration. A new pair of camshafts sit in a narrower cylinder head that also features the novelty of watercooled seats for the exhaust valves. Compression ratio is up from 9:1 to 10.5:1 which, along with the new twin-pipe exhaust system, helps increase the claimed peak output from 70 to 82.5bhp at 7000rpm. The six-speed gearbox incorporates revised teeth and dogs; changes to the clutch include a new master cylinder designed to give a lighter feel at the lever.
The chassis is essentially that of the 668cc twins, based around a twin-spar aluminium frame built for the original 650 model that appeared back in 1992. Laverda have never skimped on cycle parts, and the new bike carries on the tradition. Paioli supply the 41mm upside-down forks and the rear shock, both multi-adjustable. Brembo provide brakes (four-pot calipers and 320mm discs up front); wheels are three-spoke Marchesinis wearing Pirelli Dragons.
Fork-tops are pushed well through the yokes to quicken the steering compared to the Ghost models (rake is still a less-than-racy 26.5 degrees, even so). At 192kg dry the Lav weighs a bit less than Ducati’s 748, the same as Honda’s VTR1000 and slightly more than Suzuki’s TL1000. But the 750S is very slim and low, and its under-seat fuel tank helps make for a very light and manoeuvrable bike that immediately makes you feel at home.
The motor’s new-found smoothness is obvious, and you soon discover that there’s extra power through most of the rev range too. At very low revs the bike judders like a road drill, shaking the mirrors that are mounted to the flimsy fairing. But the vibration fades by 3000rpm, and from then on the Laverda punches with a force that is not exactly earth-shattering (Ducati’s 900SS probably has slightly more midrange), but which is more than enough to make you grin.
Previous Laverda twins certainly don’t wheelie like this bike does given a first-gear crack of the throttle and they don’t tempt you to keep thrashing them in the same way either. Response from the revised, faster-reacting Weber fuel-injection system is ace. And the motor’s added smoothness is just as important as its extra power, because you’re more tempted to keep the revs in the sweet zone between 6000 and 8000rpm.
Same goes for the new gearbox, which is a big improvement on previous Laverda efforts. The box shifted cleanly at speed, and was let down only by an occasional reluctance to find neutral at a standstill. Word from the factory is that this was caused by this pre-production bike’s slightly dragging clutch, and that a modification has already been found to prevent the same thing happening to production machines. (What’s more, Laverda seem so on-the-ball these days that it’s probably true...)
Provided it’s kept revving the 750S is respectably quick as it heads for a top speed of close to 140mph. Granted, that makes it by no means the fastest sports bike in the world. Acceleration above 120mph is pretty gentle, and many riders would doubtless prefer a bit more poke for track days and serious Sunday morning scratching. But the rest of the time that performance gives the perfect excuse for plenty of full-throttle craziness.
Predictably the chassis copes effortlessly with everything the engine and rider can throw at it. Laverda really got it right with the 668cc models a few years ago, since when they’ve merely added a few refinements. The hefty twin-spar frame doesn’t have to break sweat to keep 80 horses under control. Forks and shock are firm enough to jar a bit over big bumps, and the riding position means you wouldn’t want to ride in traffic for long (steering lock is pretty tight too). But suspension control is superb and the bike feels better the harder it’s ridden.
Despite its less than radical geometry the short, light 750S steers pretty quickly. And it also has a stunningly stable, well-planted cornering feel, with no sign of TL1000-style twitchiness. The rear Dragon is a fairly narrow 160-section cover on a five-inch rim, but for road use the 750S has heaps of grip, and enough ground clearance to need it. The front tyre has to work hard, too, when Brembo’s excellent stoppers are used in anger.
Not that I needed the brakes to slow down when, only a few miles after setting off from importers Three Cross, the bike suddenly lost all life and coasted to a halt at the roadside. It turned out that the sidestand cut-out switch was killing the sparks, although the stand was fully retracted. A few turns of a spanner from the toolkit soon had it sorted, but this is the sort of silly problem that Laverda need to avoid if they’re going to steal sales from the big boys.
Another electrics-related niggle was that the 19 litre fuel tank’s low warning light had a habit of flashing on far too early, in typical Italian fashion. But quality generally seemed good. Laverda boss Tognon has made a serious investment in an attempt to improve reliability. Finish of parts such as the frame, bodywork and paint (any colour you like as long as it’s black) is well up to standard.
When you consider that only a few years ago Laverda seemed to be in a terminal crisis, following the collapse of yet another attempted revival, the appearance of the firm’s first truly new bike is a result in itself. That the 750S is so good is a minor miracle. And what’s more, the normal Italian bike sting in the tail a price several thousand quid higher than the Japanese competition doesn’t apply.
Three Cross have pitched the 750S at a very competitive £7499 on the road, hardly more than the 668cc Lavs and substantially cheaper than the TL1000S and VTR1000, let alone Ducati’s 748. If you’re looking for a twin-cylinder sports bike with a bit of character, the 750S is worth checking out. One quick blast up the road is all it takes...
Source: www.carolenash.com/insidebikes/bike-reviews/laverda/750s/
Nowadays in Mumbai there is a trend to damage peoples reputation , malign them online , write stupid damning articles on Wassup , and instigate one Shia against another Shia by hardcore anti Human Shia bigots who exist only to cause mischief and rake up issues that are figments of their corrupt evil mind , for a long time I have kept quiet , but being a blogger , a person who respects all communities shoots documents all faith without selling pictures , I am a hobbyist photographer , with 290000 images housed at Flickr..I shot photos of various faith purely as photo journalism, I have never proselytized my Faith as a Shia , but I am a Shia and I cant change the humility of my birth.. born in the womb of a Syed Shia Mother .. descendant of poet Mir Anees.
I am not a member of any group , I owe allegiance to no Anjuman or Shia factions ..The Shias mourn for Moharam when Moharam begins my Moharam never ends I wear only black clothes , and I dont need a character certificate from a Maulana as much as I respect them I think they are as human as the next person.. I am not a groupie and I have been bought among Christian and Hindus , all our servants in those early years at Wodehouse Road were Christians or Maharashtrian maids and they imbibed great values ..so I cannot borrow your narrow mindedness or your lack of secular understanding, I was lucky inspite of uneducated parents I studied in a European school and the Convent education made me a good human being I think so, I am not a criminal so I hate being blackened online by hate filled Shia bigots how I do Matam, or how I call it Tandav is the terminology of my cultural inheritance .. and honestly I am proud to be a Shia with his roots embedded in Hindustan the land even our Imam loved immensely , so poetically I began calling myself Hindu Shia or a Shia Pandit and after seeing my Hindu friends scourging their backs on Ashura , crying with me I took a vow I will shoot their Faith and I shoot it as passionately as my own..
I owe no explanation to those Shias who were nowhere in sight when we lost our home our belongings during the 93 Riots , it was my Hindu friends who helped me and my Hindu bosses who saw that I stood up on my feet again.. I did go to the office of a famous Shia builder but he could not help us , is part of my cosmic fate ..
So abusing us online , does not do much if on the other hand you talk about Hussain is Humanity and tell me what have you contributed to humanity .. forget the poor Shias , have you forged ties with your neighbor or you just want to be divert attention from your own child abuse , the hammerings you got , so now you are turning your ire and venom on other Shia who have nothing to do with you.. Please grow up.. and get your facts right , or do you have some personal enmity or did the Shia Wahabbis pay you to malign us so that we stop shooting Shia pictures .. what is your evil agenda or is this your Door of Knowledge that leads through hatredness , yes my grand children are better Shias than you will ever be in your lifetime yes they recognize Jesus Lord Ganesha and they shoot Hindu Temples Churches because I dont want them to end up as you losers in life ..
You have destroyed the minds of young children against Azadari, because you hate us bleeding , it chills your own evil blood , you bring in Israel, and what has Israel against Indian Shias .. you madman hallucinating son of a sea cook..I have friends from all over the world shooting Moharam , is it your fundamental right to stop them , you coward you cant stop the killings of Shia all over the world and you want to stop our matam s .. is this what your mother father your spiritual leaders taught you , hitting out at others in a hijab without your name , you faceless Shia bigot coward..
Go to Hyderabad , go to Chennai go to Kolkattta go to Delhi see their fervor see their love for the Imam , their path of humanity, perhaps than will you know the real meaning of Ghame Hussain and Maksade Hussain..
I hope and pray to our Imam to add a bit of sanity to your brain , and make you normal.. you are a danger to cosmopolitan society and a greater insult to Shiasm than me calling myself Hindu Shia .. or doing Tandav on the Soul of Shimr...
Yes I am proud of what I am.. my Karbala is my Motherland and unlike your warped brains I celebrate Ashura everyday..
12 year old Monroe McCanles accompanied his father to the encounter with Horace Wellman and rushes to his fallen father. Hickok (in white) and Wellman engage McCanles' employees in the gun battle. Wellman's wife watches form the door of the cabin.
I went to Rock Creek Station, State Historical Park on 6/2/18 for their annual historical reenactment. The reenactment involved people dressed in historically accurate costumes doing some of the activities common in the 1850's and 1860's when the station was active on the Oregon and California trails and also when it was one of the stations in the short lived Pony Express system. One of the main attractions was a reenactment of the "McCanles - Hickok Fracas". This 'fracas' was the start to Wild Bill Hickok's legendary status as a lawman, soldier, gunfighter, and gambler. (en.wikipedia.org/wiki/Wild_Bill_Hickok). McCanles was the first person Hickok killed in the establishment of his reputation.
"Established in 1857 along the Oregon and California Trails, Rock Creek Station, near what is now Fairbury, Nebraska, is today preserved as a Nebraska State Park.
The history here is rich in its tales of emigrating pioneers as well as legends of the Old West. Located along the west bank of Rock Creek, the station served as a supply center and resting spot for the many travelers headed westward in the 19th century.
When it was originally built by S.C. Glenn, the "station" consisted of little more than a cabin, a barn, and a make-shift store, where Glenn sold limited supplies, hay, and grain.
In the Spring of 1859 along came a man named David C. McCanles, and his brother, James, who were on their way to the Colorado gold fields.
David became discouraged as he continually met miners returning from Colorado with nothing in their pockets but disappointment. Changing tactics, David McCanles bought the Rock Creek Station from Glenn in March, deciding to take up "road ranching" rather than gold prospecting.
McCanles continued to operate the small store and built a toll bridge across the creek. Prior to the bridge, pioneers were required to hoist and lower their wagons down into the creek, before pulling it up on the other side - quite a tedious process that could take hours for each wagon. When the toll bridge opened, each wagon paid from 10¢ to 50¢ to cross the bridge depending on the size of their load and their ability to pay. McCanles also built a cabin and dug a well on the east side of Rock Creek which became known as the East Ranch.
The following year, McCanles leased the East Ranch to the Russell, Waddell, and Majors Company, which owned the Overland Stage Company and founded the Pony Express. They installed Horace G. Wellman as their company agent and station keeper and hired James W. "Doc" Brink as a stock tender. Later, the company made arrangements with McCanles to buy the station with a cash down payment and the remainder in installments.
The East Ranch was then used as a stage and Pony Express relay station, while the West Ranch continued to be used as an emigrant rest stop, a freight station, and the home of the McCanles family.
In April 1861, McCanles sold the West Ranch to freighters Hagenstein and Wolfe and moved his family to another location about three miles south of Rock Creek Station. Always trying to make money, McCanles sold the toll bridge several times with a number of specific requirements in the contract. When the new owner failed to meet the stipulations, he would take it back and sell it again.
In April or early May of 1861, the station hired on then-24-year-old stock tender James Butler "Bill" Hickok and he became immediately at odds with David McCanles, who had earned a reputation as the local bully. Allegedly, McCanles teased Hickok unmercifully about his girlish build and feminine features, as well as nicknaming him "Duck Bill" referring to his long nose and protruding lips.
Perhaps in retaliation, Hickok began courting a woman by the name of Kate Shell, who, even though McCanles was married, apparently had his eye on.
In the meantime, the Overland Stage Company had fallen behind on their installment payments and on July 12, 1861, McCanles, along with his 12-year-old son, Monroe, and two friends by the names of James Woods and James Gordon came to the station to inquire upon the status of the installments.
Not long after their arrival, an argument ensued and profanities were exchanged, soon leading to gunfire. In the melee, Hickok shot David McCanles, and both James Woods and James Gordon, who was seriously wounded, later died of their wounds. Twelve-year-old Monroe escaped to his home some three miles south of Rock Creek.
Though the details of what actually happened on that fateful day continue to be debated, the versions vary widely. Monroe McCanles, who witnessed the entire event, told a version something like this: When David McCanles had not received full payment from the Overland Stage Company, he planned to take it up with the station manager, Horace Wellman. That very day, the station manager had allegedly gone to the company office in Brownville in order to obtain the money, he returned empty-handed.
Upon hearing this, an angry McCanles soon arrived with two options in mind - either collect the money owed or repossess the ranch. Showing up with his son, and two employees - James Woods and James Gordon, McCanles called for Wellman to come out. Instead, Jane Wellman, the station managerâs wife, appeared at the door, closely followed by James (Bill) Hickok. Horace Wellman's specific whereabouts are unknown, but he was obviously close by.
Disconcerted by Hickok's interference, McCanles alleged asked, "Jim, haven't we been friends all the time?" After Hickok assured him that they were, McCanles, biding his time, asked for a drink of water and came inside. The other three stayed outside the cabin.
Suddenly, McCanles sensed danger, returned the dipper and moved toward the other door at about the same time Hickok moved behind a curtain partition. Unarmed, McCanles said, "Now, Jim, if you have anything against me, come out and fight me fair."
However, Hickok's answer was a blast from a rifle, killing McCanles and dropping him to the floor. Ironically, the story tells that it was McCanles' own rifle that he had left with Wellman to defend the station that he was killed with. Hearing the blast, Woods and Gordon rushed toward the cabin, but Woods was stopped with Hickok's Colt revolver. In the meantime, Wellman bludgeoned him with a hoe, until he died. Gordon, who was also wounded by gunfire, fled to the creek but was followed by Doc Brink, the station's stock tender, who killed him with a blast from his shotgun. Monroe dodged a blow from Wellman's hoe and escaped to his home some three miles south.
McCanles and Woods were originally buried in a single crude box on Soldier Hill. Gordon was buried in a blanket at the spot where he was killed near Rock Creek. In the early 1880's the construction of the Burlington and Missouri River Railroad intersected Soldier Hill and the bodies of McCanles and Woods were re-interred at the Fairbury Cemetery.
In the meantime, James A. McCanles, David's brother, filed an arrest warrant for Hickok, Wellman, and Brink on July 15, 1861, and the trio were charged for the murders of McCanles, Woods, and Gordon. A trial was held in Beatrice and though Monroe McCanles adamantly claimed that his father and the other two men were unarmed, he was not allowed to testify because of his age. After the trio plead self-defense and defense of company property, all three were acquitted.
Later, when Hickok's fame began to spread, he told an entirely different version of the tale, making McCanles out to be a ruthless killer and an outlaw, who was the leader of a vicious gang who was terrorizing the region. This story, told by Colonel Ward Nichols and published in Harper's Monthly Magazine in 1867, tells a version that is embellished to the degree that Wild Bill had polished off ten of the West's most dangerous desperados and was left with eleven buck-shot and thirteen knife wounds.
Hickok's tale describes himself as scouting for the U.S. Cavalry detachment when he arrived at Rock Creek that fateful day, rather than working as a stock tender. Describing the McCanles' Gang as reckless, blood-thirsty devils, he said he came upon the station to hear a tale from Mrs. Wellman that McCanles was within minutes of the cabin, dragging a preacher by his neck with a rope.
His tale goes on to describe how he fought off the entire McCanles Gang with only a revolver and a bowie knife, killing all of them in the end and spending weeks recovering from his own injuries.
This event, called the McCanles Massacre, by writers, was the beginning of the Wild Bill Hickok legend. Though Hickok's "legend" was already well-known by the time the article appeared in Harper's Magazine in 1867, Nicholl's glamorized version of the fighting frontier hero, further perpetuated his fame.
No one really knows the specifics of this bloody and seemingly one-sided fight, with numerous versions having been provided, including tales of jealousy, theft, and the ongoing conflict between the north and south. Some tales even allege that it was not Bill Hickok who killed McCanles, rather, it was Horace Wellman.
Continuing to be scrutinized years after the incident and long after Bill Hickok's death, a man named F.G. Elliott was interviewed by a WPA writer in 1938. His tale, though not supporting the glorified story told by Nichols in Harper's Magazine, does support Hickok's rightful killing of David McCanles. It may or may not add more light on the actual events of that fateful day, depending upon your point of view.
By 1866, the railroad had reached Kearney, Nebraska and trail traffic dramatically diminished, leaving the road ranchers to find other occupations.
In 1980, the Nebraska Game and Parks Commission began to develop the area as a state historical park. Today, the buildings of the original Rock Creek Station and Pony Express have been reconstructed in the park that now includes some 350 acres, a visitor's center, hiking trails, picnic areas, and a campground. The terrain includes prairie hilltops, timber-studded creek bottoms, and rugged ravines, along with the deep ruts of the Oregon and California Trails, carved more than a century ago by the many wagons that traveled westward along this path." (www.legendsofamerica.com/ne-rockcreek/2/)
1-12-13 Wyndham Street Races
Laverda (Moto Laverda S.A.S. – Dottore Francesco Laverda e fratelli) was an Italian manufacturer of high performance motorcycles. The motorcycles in their day gained a reputation for being robust and innovative.
The Laverda brand was absorbed by Piaggio when, in 2004, Piaggio absorbed Aprilia. Piaggio has elected to quietly close all activities related to the Laverda brand and has publicly stated that they would be willing to sell the rights to the brand if an investor should appear. Currently Laverda.com redirects to Aprilia's website.
750:
The true birth of Laverda as a serious big bike brand occurred with the introduction of 750 cc; its appearance halted sales of the recently introduced 650. Many of the first bikes were produced for the American market under the brand "American Eagle", which were imported to the US from 1968 until 1969 by Jack McCormack. The 750 was identical to the 650 except for the lower compression and carburettor rejetting. In 1969 the "750 S" and the "750 GT" were born, both equipped with an engine which would truly start the Laverda fame. Both engine and frame were reworked: power was increased to 60 bhp (45 kW) for the S. 3 bikes were entered by the factory at the 1969 Dutch 24 hour endurance race in Oss, the 750S was clearly the fastest bike until piston failure left just one machine to finish fourth.
Just like the agricultural machinery made by Laverda S.p.A., the other family business, Laverdas were built to be indestructible. The parallel twin cylinder engine featured no less than five main bearings (four crankcase bearings and a needle-roller outrigger bearing in the primary chaincase cover), a duplex cam chain, and a starter motor easily twice as powerful as needed. Of course, this made the engine and subsequently the entire bike heavier than other bikes of the same vintage, such as the Ducati 750.
Laverda 750 SFC
The SF evolved to include disc brakes and cast alloy wheels. Developed from the 750S road bike was the 750 SFC (super freni competizione), a half-faired racer that was developed to win endurance events like the Oss 24 hours, Barcelona 24 hours and the Bol D'Or at Le Mans. This it did, often placed first, second and third in the same race, and dominating the international endurance race circuit in 1971. Distinguished by its characteristic orange paint which would become the company's race department colour, its smooth aerodynamic fairing and upswept exhaust, the SFC was Laverda's flagship product and best advertisement, flaunting pedigree and the message of durability, quality, and exclusivity. The SFC "Series 15,000" was featured in the Guggenheim Museum in New York's 1999 exhibit The Art of the Motorcycle as one of the most iconic bikes of the 1970s.
Source: Wikipedia
Review:
By the late 1990s Laverda were developing their parallel twin sportster into a decent bike, which was also getting cheaper in the UK as the pound got stronger.
An almost entirely new engine, watercooled and breathing through fuel injection, boosted power to over 80bhp, plus vibration was reduced with balancer shafts.
The crude, twin cylinder motor had always been the Laverda’s weak point and now, with a torquier, smoother mill, the twin spar chassis and Brembo brakes could really shine. Suddenly, the old fashioned big twin concept seemed to make sense.
One quick blast up the road is all it takes to confirm that the 750S is the start of something big for Laverda. At a glance the bike is very similar to the firm’s previous parallel twins. Its chassis is almost identical, its styling owes much to earlier models, and despite being watercooled the new, grey-finished motor fires up with a mechanical whir and a familiar chuffing from its twin pipes.
But the 750S motor responds more quickly to a blip of the throttle, its clutch is notably lighter than before, and the new twin has a distinctly smoother feel as it pulls away. There’s still plenty of Laverda twin character, but the whole bike seems more refined. Then you crack open the throttle in first gear, and the front wheel heads for the clouds to show that, despite its sophisticated manners, this bike is much more of a hooligan than any of its predecessors.
If that hasn’t convinced you that the 750S is a brilliantly enjoyable motorbike, the first tight bend will do the trick. Squeeze the Laverda’s big front Brembo discs and you slow with tackle-crunching ferocity. Flick the clip-ons and the bike cranks onto its side with suspension and tyres carving a precise line through the corner. Wind open the throttle and the twin-pot motor revs smoothly and hard towards its redline at just over nine grand.
Those first few hundred yards are what stick in my mind after a day spent thrashing about on the new Lav mainly because I hadn’t expected the bike to be anything like this good. Laverda have been steadily refining the age-old parallel twin format since bike-mad local textile baron Francesco Tognon took over and began rebuilding the firm a little over three years ago. But despite that, the oil/aircooled parallel twin motors have always felt a bit crude, and I’d expected the 750S to be just another small step in the process of evolution.
Instead the new bike takes Laverda a big leap forward, thanks largely to a watercooled engine whose basic layout is similar to that of its predecessors, but which shares few components and is a far more sophisticated piece of work. The 750S is the first bike that the new company regards as its own design. Tognon says it represents the second phase of Laverda’s recovery and riding it shows that he ain’t exaggerating.
The five-strong design and engineering team at Laverda’s base in Zan in north-eastern Italy left no stone unturned in their attempt to uprate the twin-cam, eight-valve parallel twin unit that has helped put the firm back on the map. Boring out the motor from 78.5 to 83mm increases capacity to 747cc from the old lump’s 668cc.
The 180-degree crankshaft’s stroke remains at 69mm, but changes including a new balancer shaft are intended to reduce vibration. A new pair of camshafts sit in a narrower cylinder head that also features the novelty of watercooled seats for the exhaust valves. Compression ratio is up from 9:1 to 10.5:1 which, along with the new twin-pipe exhaust system, helps increase the claimed peak output from 70 to 82.5bhp at 7000rpm. The six-speed gearbox incorporates revised teeth and dogs; changes to the clutch include a new master cylinder designed to give a lighter feel at the lever.
The chassis is essentially that of the 668cc twins, based around a twin-spar aluminium frame built for the original 650 model that appeared back in 1992. Laverda have never skimped on cycle parts, and the new bike carries on the tradition. Paioli supply the 41mm upside-down forks and the rear shock, both multi-adjustable. Brembo provide brakes (four-pot calipers and 320mm discs up front); wheels are three-spoke Marchesinis wearing Pirelli Dragons.
Fork-tops are pushed well through the yokes to quicken the steering compared to the Ghost models (rake is still a less-than-racy 26.5 degrees, even so). At 192kg dry the Lav weighs a bit less than Ducati’s 748, the same as Honda’s VTR1000 and slightly more than Suzuki’s TL1000. But the 750S is very slim and low, and its under-seat fuel tank helps make for a very light and manoeuvrable bike that immediately makes you feel at home.
The motor’s new-found smoothness is obvious, and you soon discover that there’s extra power through most of the rev range too. At very low revs the bike judders like a road drill, shaking the mirrors that are mounted to the flimsy fairing. But the vibration fades by 3000rpm, and from then on the Laverda punches with a force that is not exactly earth-shattering (Ducati’s 900SS probably has slightly more midrange), but which is more than enough to make you grin.
Previous Laverda twins certainly don’t wheelie like this bike does given a first-gear crack of the throttle and they don’t tempt you to keep thrashing them in the same way either. Response from the revised, faster-reacting Weber fuel-injection system is ace. And the motor’s added smoothness is just as important as its extra power, because you’re more tempted to keep the revs in the sweet zone between 6000 and 8000rpm.
Same goes for the new gearbox, which is a big improvement on previous Laverda efforts. The box shifted cleanly at speed, and was let down only by an occasional reluctance to find neutral at a standstill. Word from the factory is that this was caused by this pre-production bike’s slightly dragging clutch, and that a modification has already been found to prevent the same thing happening to production machines. (What’s more, Laverda seem so on-the-ball these days that it’s probably true...)
Provided it’s kept revving the 750S is respectably quick as it heads for a top speed of close to 140mph. Granted, that makes it by no means the fastest sports bike in the world. Acceleration above 120mph is pretty gentle, and many riders would doubtless prefer a bit more poke for track days and serious Sunday morning scratching. But the rest of the time that performance gives the perfect excuse for plenty of full-throttle craziness.
Predictably the chassis copes effortlessly with everything the engine and rider can throw at it. Laverda really got it right with the 668cc models a few years ago, since when they’ve merely added a few refinements. The hefty twin-spar frame doesn’t have to break sweat to keep 80 horses under control. Forks and shock are firm enough to jar a bit over big bumps, and the riding position means you wouldn’t want to ride in traffic for long (steering lock is pretty tight too). But suspension control is superb and the bike feels better the harder it’s ridden.
Despite its less than radical geometry the short, light 750S steers pretty quickly. And it also has a stunningly stable, well-planted cornering feel, with no sign of TL1000-style twitchiness. The rear Dragon is a fairly narrow 160-section cover on a five-inch rim, but for road use the 750S has heaps of grip, and enough ground clearance to need it. The front tyre has to work hard, too, when Brembo’s excellent stoppers are used in anger.
Not that I needed the brakes to slow down when, only a few miles after setting off from importers Three Cross, the bike suddenly lost all life and coasted to a halt at the roadside. It turned out that the sidestand cut-out switch was killing the sparks, although the stand was fully retracted. A few turns of a spanner from the toolkit soon had it sorted, but this is the sort of silly problem that Laverda need to avoid if they’re going to steal sales from the big boys.
Another electrics-related niggle was that the 19 litre fuel tank’s low warning light had a habit of flashing on far too early, in typical Italian fashion. But quality generally seemed good. Laverda boss Tognon has made a serious investment in an attempt to improve reliability. Finish of parts such as the frame, bodywork and paint (any colour you like as long as it’s black) is well up to standard.
When you consider that only a few years ago Laverda seemed to be in a terminal crisis, following the collapse of yet another attempted revival, the appearance of the firm’s first truly new bike is a result in itself. That the 750S is so good is a minor miracle. And what’s more, the normal Italian bike sting in the tail a price several thousand quid higher than the Japanese competition doesn’t apply.
Three Cross have pitched the 750S at a very competitive £7499 on the road, hardly more than the 668cc Lavs and substantially cheaper than the TL1000S and VTR1000, let alone Ducati’s 748. If you’re looking for a twin-cylinder sports bike with a bit of character, the 750S is worth checking out. One quick blast up the road is all it takes...
Source: www.carolenash.com/insidebikes/bike-reviews/laverda/750s/
In the early 80's BN's reputation as the 2nd largest diesel fuel consumer in the country (after the Navy) was starting to hit it's ego as well as it's wallet.
One experiment involved converting a Geep to run on LPG. GP9 1961 is here at Northtown with it's TOFC fuel tender. I don't remember the exact details, but it seems like there were concerns over having the locomotive coupled to a LPG tank car and somehow having a semi trailer loaded with the stuff on a flat wasn't as big of a deal?
If it looks like a Geep, it must be a Geep. If it looks like a bomb, it has to be repackaged.
Paimpont forest, also known as Brocéliande, is in the French commune of Paimpont, near the city of Rennes in Brittany. As Brocéliande it had a reputation in the Medieval imagination as a place of magic and mystery. It is the setting of a number of adventures in Arthurian legend, notably Chrétien de Troyes's Yvain, the Knight of the Lion, and locals claim the tree in which the Lady of the Lake supposedly imprisoned Merlin can still be seen today. Other legendary places said to lie within the forest include the Val sans Retour, the tomb of Merlin, the Fountain of Youth, and Hotié de Vivianne (castle of the Lady of the Lake). The medieval chronicler Wace visited the forest but left disappointed:
"...I went there in search of marvels; I saw the forest and the land and looked for marvels, but found none. I came back as a fool and went as a fool. I went as a fool and came back as a fool. I sought foolishness and considered myself a fool."
For those living close to Paimpont, the Arthurian legend is very strong. Many names in the legend can be translated into Breton or French, for example the name Lancelot translates as "wanderer" or "vagabond" in Breton. There is also a strong influence from the Druids, and all around Brittany are standing stones or alignments, the most famous of which are nearby at Carnac; a group of the alignments at Kerlescan are nicknamed "the soldiers of Arthur."
Paimpont is a forest of broadleaf trees, oaks and beeches mainly, with areas of conifers either inside after clear-felling or on the periphery as transition with the moor, for example towards the west in the sector of Tréhorenteuc and the Val-sans-Retour (= Valley of no Return) which was devastated by several fires in particular in 1976, a year of great drought. It occupies mainly the territory of the commune of Paimpont, but extends to bordering communes, mainly Guer and Beignon in the south, Saint-Péran in the northeast, and Concoret in north. The forest of Paimpont is the largest remnant of an ancient forest occupying Argoat, the interior region of Brittany. It was more often called the forest of Brécélien, but its ancient character and other qualities underlined by many authors decided on its name of "forest of Brocéliande," tallying of the adventures of the legend of the Round Table. This flattering designation was reinforced by the birth of the Pays de Brocéliande at the end of the 20th century, an institution intended to facilitate the development of the communes of the west of the département.
The relative altitude of the forested massif contributes to give it a climate close to the oceanic climate of the coasts of Finistere. This mode, where west and south-west winds carry of clouds and regular rain supports the vegetation, dominates. The surplus of water feeds the many brooks occupying the bottoms of small valleys before flowing into the river Aff, then the Vilaine, to the area around Redon in the south of the department. The highest point is at 256 m in the western part called Haute forêt. Altitude decreases regularly while offering viewpoints towards the department of Morbihan; viewpoints which one finds the equivalents in the north on the commune of Mauron, port of the Côtes-d'Armor. It is not far from there that the Paimpont Biological Station of the University of Rennes 1, built in 1966 and 1967, dominates the lake of Chatenay. The varied forest and its surroundings constitute a framework favorable to many training courses in which the Rennes 1 biology students as well as foreign researchers take part. These buildings can accommodate approximately 70 people, and researchers work all the year on subjects generally very far away from the local biotope such as behavior of primates, represented by Cercopithecus, whose cries are familiar for the area but surprising to the walker little accustomed to this exotic fauna. The first researchers lengthily studied the ecology of the Armorican moors, the grounds, and the hydrology.
The forest belongs mainly to owners who maintain it and exploit it for timber and hunting; only in the north-eastern part, a small part (10%) is "domanial" and is managed by the National Forestry Commission. This situation prevents freedom of movement in the forest even with the access to the borough and its pond. The owners, however, signed a convention authorizing, from April 1 to the end of September, the use of some hiking trails in the forest. Among the responsibilities of the forest guards are watching for behaviors that threaten the forest, its flora, and its fauna. For example, behaviors that pose the risk of fire, and those that endanger the game, like dogs running loose. The gathering of mushrooms is not absolutely prohibited, but it is only tolerated near the approved trails. Because of its importance before the French Revolution, the forest was the responsibility of a royal jurisdiction called the National Forestry Commission, as the traditional jurisdictions of the seigneurs did not occupying itself with forest management. The wood was excessively exploited for the power supply of the charcoal blast furnaces for the nearby industry, at least in the 17th and 18th centuries; the assignment of the trees of first choice to the navy was a marginal role.
An extract of the files of the correctional court of Montfort:
"Having left the forging mills of Paimpont on Monday morning, he passed by the workshop of the carpenter who was far away from the forging mills but in the middle of the forest, he drank there with Julien Auffray his cousin and foreman of the carpenters." (Foreman of the carpenters and sawyers on contract to the naval yards elsewhere). Auffray interrogation, 1826.
The Matter of Britain is a name given collectively to the legends that concern the Celtic and legendary history of Great Britain, especially those focused on King Arthur and the knights of the Round Table. The 12th century French poet Jean Bodel created the name in the following lines of his epic Chanson de Saisnes:
Ne sont que III matières à nul homme atandant,
De France et de Bretaigne, et de Rome la grant.
The name distinguishes and relates the Matter of Britain from the mythological themes taken from classical antiquity, the "matter of Rome", and the tales of the paladins of Charlemagne and their wars with the Moors and Saracens, which constituted the "matter of France". While Arthur is the chief subject of the Matter of Britain, other lesser-known legendary history of Great Britain, including the stories of Brutus of Britain, Old King Cole, King Lear, and Gogmagog, is also included in the Matter of Britain: see Legendary Kings of the Britons.
Legendary history of Britain
It could be said that the legendary history of Britain was created in part to form a body of patriotic myth for the island. Several agendas thus can be seen in this body of literature.
The Historia Britonum, the earliest known source of the story of Brutus of Britain, may have been devised to create a distinguished genealogy for a number of Welsh princes in the 9th century. Traditionally attributed to Nennius, its actual compiler is unknown; it exists in several recensions. This tale went on to achieve greater currency because its inventor linked Brutus to the diaspora of heroes that followed the Trojan War, and thus provided raw material which later mythographers such as Geoffrey of Monmouth, Michael Drayton, and John Milton could draw upon, linking the settlement of Britain to the heroic age of Greek literature, for their several and diverse literary purposes. As such, this material could be used for patriotic mythmaking just as Virgil linked the mythical founding of Rome to the Trojan War in The Æneid. Geoffrey of Monmouth also introduced the fanciful claim that the Trinovantes, reported by Tacitus as dwelling in the area of London, had a name he interpreted as Troi-novant, "New Troy".
More speculative claims link Celtic mythology with several of the rulers and incidents compiled by Geoffrey of Monmouth in his Historia Regum Britanniæ. It has been suggested, for instance, that Leir of Britain, who later became Shakespeare's King Lear, was originally the Welsh sea-god Llŷr (see also the Irish sea-god Lir). Various Celtic deities have been identified with characters from Arthurian literature as well: Morgan le Fay was often thought to have originally been the Welsh goddess Modron (cf. the Irish goddess Mórrígan). Many of these identifications come from the speculative comparative religion of the late 19th century, and have been questioned in more recent years.
William Shakespeare seems to have been deeply interested in the legendary history of Britain, and to have been familiar with some of its more obscure byways. Shakespeare's plays contain several tales relating to these legendary kings, such as King Lear and Cymbeline. It has been suggested that Shakespeare's Welsh schoolmaster Thomas Jenkins introduced him to this material, and perhaps directed him to read Geoffrey of Monmouth[citation needed]. These tales also figure in Raphael Holinshed's The Chronicles of England, Scotland, and Ireland, which also appears in Shakespeare's sources for Macbeth. A Welsh schoolmaster appears as the character Sir Hugh Evans in The Merry Wives of Windsor.
Other early authors also drew from the early Arthurian and pseudo-historical sources of the Matter of Britain. The Scots, for instance, formulated a mythical history in the Picts and the Dál Riata royal lines. While they do eventually become factual lines, unlike those of Geoffrey, their origins are vague and often incorporate both aspects of mythical British history and mythical Irish history. The story of Gabhran especially incorporates elements of both those histories.
The Arthurian cycle
"Parsifal before the Castle of the Grail" - inspired by Richard Wagner's Opera Parsifal - painted in Weimar Germany 1928 by Hans Werner Schmidt (1859-1950)
The Arthurian literary cycle is the best known part of the Matter of Britain. It has succeeded largely because it tells two interlocking stories that have intrigued many later authors. One concerns Camelot, usually envisioned as a doomed utopia of chivalric virtue, undone by the fatal flaws of Arthur and Sir Lancelot. The other concerns the quests of the various knights to achieve the Holy Grail; some succeed (Galahad, Percival), and others fail (Lancelot).
The medieval tale of Arthur and his knights is full of Christian themes; those themes involve the destruction of human plans for virtue by the moral failures of their characters, and the quest for an important Christian relic. Finally, the relationships between the characters invited treatment in the tradition of courtly love, such as Lancelot and Guinevere, or Tristan and Iseult. In more recent years, the trend has been to attempt to link the tales of King Arthur and his knights with Celtic mythology, usually in highly romanticized, early twentieth century reconstructed versions.
Additionally, it is possible to read the Arthurian literature in general, and that concerned with the Grail tradition in particular, as an allegory of human development and spiritual growth (a theme explored by mythologist Joseph Campbell amongst others).
Sources wikipedia
+++ DISCLAIMER +++
Nothing you see here is real, even though the conversion or the presented background story might be based historical facts. BEWARE!
The Messerschmitt Me 510 was a further development of the Me 410 Hornisse ("Hornet"), a German heavy fighter and Schnellbomber used by the Luftwaffe during World War II. The 410 itself had a troubled start, because it essentially had only been a straightforward modification of the Me 210, which had suffered from serious stability flaws and had a bad reputation among its crews.
The 410 handled bettr but did not show much improvement in performance, though. Me 410 deliveries began in January 1943, two years later than the original plan had called for, and continued until September 1944, by which point a total of 1.160 of all versions had been produced by Messerschmitt Augsburg and Dornier München. When it arrived, it was liked by its crews, even though its performance was not enough to protect it from the swarms of high performance allied fighters they faced.
Still not giving up on the original construction (and with the jigs and tools still available), Messerschmitt started in early 1944 with research into further means of improving the Me 410's performance. One direction was the addition of one or two jets under the fuselage as boosters for combat situations.
Another design path, which eventually led to the Me 510, was the development of turboprop and compound engines as propulsion options, which were based on the respective pure jet engines but offered much better performance and fuel economy than the pure jets. It would also be the more efficient solution compared to added turbojets for pure piston planes, since no dead weight had to be carried, and the overall system was less complex than a mixed powerplant system.
This turboprop concept, as best compromise between performance and short-term readiness for service, was chosen and the modified aircraft, called Messerschmitt Me 510, came to be. The design target was to outperform the Me 410 with as little change to the overall construction as possible, so that old tooling could be used for new aircraft cells. Alternatively, old aircraft should potentially be converted to the improved standard.
Core of the new development was the compact HeS 021 turboprop, a PTL development of the HeS 011 jet engine which was also planned for Focke Wulfs FW P.0310226-127 fighter (a turboprop version of the light 'Flitzer' day fighter). This engine was theoretically to deliver up to 3.300hp (2.426 kw) shaft output, plus 1.100kg (2.424 lb) additional thrust, even though serial types would produce less power under the aspect of reliability.
In order to incorporate this engine into the modified Me 410 a new main wing with laminar profile and new engine nacelles had to be designed. The HeS 021sat in the front part of the engine nacelles above the wings, driving four-bladed propellers. The landing gear retracted into the nacelle's lower section, rotating 90°, much like the Me 410, with the exhaust running above the landing gear wells.
In order to improve directional stability further, the tail surfaces were slightly enlarged, receiving characteristic, square tips. The fuselage was more or less taken from the original Me 410, since it offered a very good field of view and appropriate aerodynamics. With this package, the idea of retrofitting former Me 410 cells was kept, even though later flight tests showed that some more detail modifications had to be made. Most of these concerned the internal structures, the most obvious external change was the nose section, where the original glazing had to be reinforced and finally replaced by solid material – an experience similar to the modification from Douglas’ piston-driven XB-42 to the faster, jet-driven XB-43 of the same era.
Maiden flight of the first prototype took place in Augsburg on 6th of May 1945, with little problems. As benchmark, the Me 410's maximum speed was 625 km/h (388 mph), a cruise speed of 579 km/h (360 mph) and a combat range of 2.300 km (1,400 mi) with up to 1.000 kg (2,204 lbs) of disposable stores carried in- and externally.
The overall flying characteristics of the Me 410 did not change much, but rate of climb and top speed were considerably improved. In level flight, the third prototype Me 510 V3 reached a top speed of 812 km/h (504 mph), and even the serial version with added armament and equipment easily reached 750 km/h (465 mph) top speed and a cruising speed with no external stores of 650 km/h (405 mph). At its time, the Me 510, which quickly received the rather inofficial nickname "Bremse" (Horsefly), was superior to its pure piston engine and turbojet rivals, even though it was clear that the turboprop was only a preliminary solution.
Due to its high speed and under the pressure of Allied bomber raids, the Me 510 was primarily used as a Zerstörer against daylight bombers. Many aircraft received additional weapons, both directly incorporated at the factory but also as field accessories. Popular modifications included two extra 30mm guns (MK 108 or 103) in the bomb bay, or provisions for guided and unguided air to air missiles. A camera equipment package (Rüstsatz 'U3') allowed the fast aircraft to be used for daylight reconnaissance.
Many equipment packages from the earlier Me 410 could be fitted, too, including the massive 50mm BK 5 auto cannon against allied bomber groups. Initially, this package (‘U4’ Rüstsatz) comprised the original autocannon which fired at 45 RPM, with 21 shells in a drum magazine.
This weapon soon was replaced by the even more effective MK 214 B gun of 55mm caliber (Rüstsatz 'U5'). The BK 214 B fired at 180 RPM and proved to be a highly effective weapon at long ranges, outside of the bombers’ defensive armament range. As a drawback the heavy system (the gun plus the ammunition belt with 96 shells weighed 1.124 kg/2.475 lb) filled the whole internal bomb bay and precluded heavy external stores. Therefore, the 13mm machine guns in the nose were frequently removed in order to save weight, sometimes the weapons in the side barbettes, too. But: a single hit with one of the 1.54kg (3.4 lb) shells was enough to bring down a four-engined bomber, so that the fast Me 510 with this weapon became a serious threat in the course of late 1946.
510 general characteristics:
Crew: 2
Length: 42 ft (12,60 m)
Wingspan: 49 ft (14.69 m)
Height: 13 ft 1½ in (4.0 m)
Wing area: 480.11 ft² (44.78m²)
Empty weight: 10.665 lb (4.842 kg)
Loaded weight: 14.405 lb (6.540 kg)
Max. take-off weight: 18.678 lb (8.480 kg)
Maximum speed: 790 km/h (490 mph) at 7.200m (23.500 ft)
Range: 1.400 mi (2.300 km ) with full combat TOW
Service ceiling: 40.900 ft (12.500 m)
Rate of climb: 4.635 ft/min (23,6 m/s)
Wing loading: 29.8 lb/ft² (121.9 kg/m²)
Power/mass: 0.24 hp/lb (0.39 kW/kg)
Engine:
2× Heinkel-Hirth HeS 021 turboprop engines, 1.438 kW (2.500 hp) plus 980 kp (2.158 lb) residual thrust each
Armament: Varied, but typical basic equipment was:
2× 20 mm MG 151/20 cannons with 350 rpg, fixed in the nose
2× 13 mm (.51 in) MG 131 machine guns with 500 rpg in the nose flanks
2× 13 mm (.51 in) MG 131 machine guns with 500 rpg, each firing rearward from FDSL 131/1B remote-operated turret, one per side;
Up to 1.200 kg (2.643 lb) of disposable stores in- and externally
In the field, many modifications were made and several additional weapon packages with guns, guided and unguided missiles or special weapons were available (so-called ‘Rüstsätze’).
The kit and its assembly:
I am not certain when inspiration struck me for this fantasy aircraft - I guess it was when I tinkered together the Hü 324 whif, which was itself based on a 1:72 scale Il-28 bomber. When I browsed for a respective donation kit I also came across the 1:100 scale kit of the Soviet light bomber from Tamiya, and that stirred something: The Il-28's vintage contours would perfectly suit a Luft '46 aircraft, and with some calculations it was clear that the 1:100 wings would be suitable for something in the class of a 1:72 DH Mosquito or Bf 110. Then, the ill-fated Me 410 came to the scene as a potential late war basis aircraft, and from this starting point the idea of an evolutionary next step of the type, the Messerschmitt Me 510, was born.
Basically this model is a kitbashing of a Tamiya Il-28 in 1:100 (wings & engine nacelles) and the fuselage of a Matchbox Me 410. The IL-28's wings were turned upside down, so that the nacelles would now ride on the wings' top.
This not only looks cool and 'different', it's also plausible because the landing gear could retract into the wings under the nacelles (with the main landing gear doors closed, just like the original Me 410), it would also reduce the angle of the aircraft on the ground to a sensible degree - with the engines under the wings plus the landing gear would have been much to steep!
Fitting the wings to the fuselage was pretty easy, even though the original Me 410 wing profile was much thicker than the slender Il-28 wings. Cleaning and blending the wing root areas was a bit tricky, but the parts get together well.
As a design twist and for a uniform look I also replaced the whole tail section, matching the angular look of the thin new main wings. The horizontal stabilizers are wing tips from a Matchbox Me 262, the vertical fin is a modified outer wing part from a Matchbox Grumman Panther.
The engine nacelles were taken OOB. I just filled the Il-28's landing gear wells and their covers with putty, since they'd end on top of the new engines.
The propellers come from Matchbox P-51 Mustangs, outfitted with pointed spinners and held by a metal pin in a polystyrene tube which runs through the original intake splitter. Looks pretty martial, even though the nacelles ended up a bit close to the fuselage. The overall look reminds of the Short Sturgeon, but is not inplausible. A compact aircraft!
The cockpit received some side panels, news seats and some equipment, since the original Matchbox kit features almost nothing beyond a floor plate, two broad benches as seats and pilot figures. I also opened the cockpit hatches, since the aircraft would be built for ground display, with the landing gear extended.
From the original kit the BK 5 cannon installation was taken over, but I added a scratch-built, bigger muzzle brake. Since the aircraft was to become a high speed interceptor/Zerstörer for daylight operations, I did not add any further external ordnance.
Painting and markings:
I pondered about a potential livery for a long time. Almost any Me 410 was delivered in RLM 74/75/76 livery, and some at the Western front in France were operated in RLM 70/71/65, with a low waterline. But I found this pretty... boring. So I made up a fantasy livery which I found suitable for high altitude operations and based on my knowledge of late Luftwaffe paint scheme - pretty complex:
The aircraft was to be light in color, primarily camouflaged for aerial combat. I ended up with something that was planned as something that could have almost been called 'low-viz': all lower surfaces received a basic tone of RLM 76 (from Testors), with a raised waterline on all flanks. This light blue-grey would blend into a slightly darker FS 36320 on the higher flanks, almost up to the upper surfaces.
But in the end, the flanks received more spots than intended, and I ended up with a rather conservative livery - but it ain't bad at all. But so it goes...
The upper wing surfaces received a wavy scheme in RLM 71 (Drak Green) and 75 (Middel Grey). These are not typical late war colors, I rather used them due to the lighter shades. On the fuselage, just the fuselage crest was painted with more or less dense blotches of these tones, blending into more patches of RLM 02 on the flanks.
To add some more unconventional detail, the fuselage sides and undersides also received large, cloudy patches of RLM 77 - a very light grey. This detail was featured on some late-war He 177 bombers, but you can hardly tell these extra blotches because they have only little contrast to the RLM 76.
The tail fin was painted all white - a formation sign for a squadron leader, typical for German late WWII fighters. The black and white fuselage stripe is the ID of Jagdgeschwader 26 (which operated Fw 190D-9 from airfields in northern Germany, Flensburg was one of them), the red number abd the "+" code identify the machine as being part of the eighth Staffel.
In the end, a very subtle whif. The new engines are most obvious, and they change the look of the Me 410 dramatically. But only on second glance you recognize the other changes. The new wings/stabilizers with their square-shaped tips create a very slender and elegant look, the aircraft just looks fast and agile like a true heavy fighter should. Mission accomplished!
The Nikon D600 is developing a reputation as being plagued by dust or oil on the sensor, probably from some design defect or quality control issue. The worst of the spots almost always appear in the upper left portion of the frame, leading many to suspect a source of the dust in the camera itself, at that corner of the sensor (upside down, naturally). I have cleaned my sensor a few times with “canned air”, which does improve matters slightly. I have not tried more aggressive sensor cleaning techniques, and will not do so until I have no other recourse.
This image is a 2048x2048 1:1 crop of a full-frame image taken with my D600. The crop is from the upper left corner of the original image. Have a look at the full 2048 pixel image to see detail (right-click on the image and choose “Large 2048”).
The "lens" was a Holga pinhole of 40mm focal length, with a .25mm aperture and a focal ratio of f/160. This lens was selected because it gives the sharpest detail of any sensor dust. I used a 30-second manual exposure at ISO400. I chose this speed rather than the base of ISO100 to keep the exposure time reasonable. The lens was pointed at a completely white screen on my LCD PC monitor. I kept the camera moving during the exposure so as to record no subject detail, leaving only the dust rendered. I chose the exposure to put the hump of the histogram about in the middle. The vignetting is caused by the pinhole lens.
A faster lens aperture will allow a shorter exposure, but much less distinct dust. This is why sensor dust is rarely noticed- a common focal ratio of perhaps f/5.6, and a complicated subject will almost always hide any small dust particles on the sensor.
I may be sending my D600 back to Nikon for service or replacement, if I can be assured that they have developed some sort of permanent solution to this widespread problem.
Late turned the Austrian Academy of Sciences itself to its Nazi history: The Learned Society was more deeply involved than it seemed. More than half of its members were party members.
By Marianne Enigl and Christa Zöchling
At its inception in 1847, the Academy of Sciences should be a haven of free thought, research and publishing. The complete independence the imperial family had guaranteed. The Oriental Studies and the Natural Sciences soon acquired a reputation beyond the borders of the Habsburg empire. Here worldwide the first institute was established to study the radioactivity.
With the end of the monarchy became the illustrious circle, who had been appointed by the Emperor, the Republic of Scholars, which chose its members.
All this abandoned the professors in 1938. On 18 March they sent Hitler a telegram of submissivity. As the scholars the "leader" five days after the German invasion insured their loyalty in the noble halls of their Vienna's city palace, SA, SS and Gestapo had already begun mass arrests.
For the 75th Anniversary of the so-called "Anschluss" is the Austrian Academy of Sciences for the first time based keeping track its history in the National Socialism. profile there has present the as yet unpublished study, which will be presented on 11th March 2013. ("The Academy of Sciences in Vienna from 1938 to 1945," edited by Feichtinger/ Matis/ Sienell/ Uhl, Austrian Academy of Sciences, 2013, the exhibition catalog)
Many Academy members had for years offered their servises as illegal Nazis the new rulers. The highest administrative staff of the Academy, in which all the threads of the learned society came together, had been as "Old Fighter" since 1933 in the NSDAP.
Their high level of education put the men assiduously in the service of Nazi policies. Just a year before, in 1937, they had discussed in a joint meeting with the German Academies on the exclusion of Jewish colleagues.
Under its new president, the historian and admirer of Adolf Hitler Heinrich Srbik, in 1939 they were "free of Jews", as noted in a log. The Vienna Academy had 21 of their most respected members excluded. Among them three Nobel Prize winners.
Absolutely thrilled, anthropologists, historians, geographers, biologists, medical physicists put themselves into the service of the Nazis, wanted the racial fanatism, the conquests, the enslavement of the "Easterners" "scientifically substantiate". For the "racial science" and measurement of prisoners of war, the scientists had even actively applied.
Only the mounting of a Hitler Bust, the Academy offered, she refused. For cost reasons.
When the war ended in 1945, more than half of the members of the Academy of Sciences were National Socialist Party members . A denazification was practically non-existent. Even an SS-Sturmbannführer was recorded "resting" after a few years of membership.
What the German historian Hans-Ulrich Wehler noted for society as a whole, was especially valid for the circle of top scholars: "Not Hitler's individual psychopathology is the real problem but the condition of a society that had him ascended and ruled till April 1945".
Who moved with the time
Henry Knight of Srbik: (1878-1951), whose ancestors had been poor Czech peasants in spite of his proud name, which throughout his life he tried to hide, was up in the sixties considered as one of the most important Austrian historians. The passage of time can be seen in his attitude. The imperial period, he conducted research - towards the Habsburgs friendly disposed - ober the dominions, after the collapse of the monarchy, he published essays, which suggested a closeness to social democracy. In time for the seizure of power by the National Socialists in Germany, he published his major work "The German unity", a witness of German megalomania an a plea for German living space. The time of Nazi rule were Srbiks best years. In May 1938 his application for membership to the Nazi Party, in which he had introduced himself as "the founder of the all-German conception of history", was approved. Srbiks anti-Semitism was based on the belief in the superiority of the German "race". He got honorary a low member number of the NSDAP to which otherwise only illegal members had been entitled. For president of the Academy of Sciences in Vienna him the Nazi rulers suggested. Adolf Hitler personally sent him to the German Reichstag.
In his inaugural speech as the new president of the Academy in 1938 Srbik thanked "the genius of our leader", and urged the "communion of the blood the earth, the spirit and the heart and the epochal changes of the body of the Reich and the German people". Science should not be in "complete objectivity lose", it had to put itself in the "service of the German people". The Nazi bombast ran through each of his appearances. In the academy, he performed the exclusion of all Jewish scientists and the occupation of their positions with meritorious Nazi party supporters. In one case, his employment for a candidate has been documented who "was recommended by the Party as an illegal".
From 1943, when the German Wehrmacht in Russia was on the decline and Stalingrad had been lost, there were exhortations to hold out. Srbik praised the "sacrifice of his own life for the mission of the nation". It must "burn pure life so that it illuminates the world as a flame of sacrifice".
In March 1945, the President of the Academy went off and away to the Tyrolean Ehrwald. Srbik owned a second home there. Vienna, he should never enter again. Now in his numerous publications, he represented a cultural Austria-German patriotism. As a sign of detachment from the Nazi regime, he led the denazification process, he had the Nazi Party candidate and poet Max Mell awarded the Grillparzer Prize, although propaganda minister Joseph Goebbels did not fully appreciate this. And he had insisted on the term "archives for the Austrian history". Srbiks Friends brought after the war in his favor, he had allowed to quote "non-Aryan" scientists.
Srbik was then already 70 years old. Over the intervention of the Social Democratic Interior Minister Oskar Helmer him was undiminished awarded his pension. Some of his students made great careers in the Second Republic: in his lectures the openly anti-Semitic World Trade Professor Taras Borodajkewycz however triggered the largest post-war protests and was forced to retire in 1966. Christian Broda, who had doctoral work at Srbik 1940 "People and Leadership" was SPÖ Minister of Justice. Srbiks former student was ÖVP Chancellor Josef Klaus.
Srbiks Nazi past had been concealed or glossed over in the postwar period Legends arose. He is said to have as president of the Academy rescued Dutch cultural historian Johan Huizinga, who had been transferred to a concentration camp as a hostage. In fact, he had written a letter, but his request was denied. Huizinga was released for health reasons at the end. The historian and Srbik-expert Martina Pesditschek considers it "unlikely" that Srbiks intervention was decisive.
When Henry Srbik died in 1951, his three honorific obituaries were written in the context of the academy. The uncritical praise lasted until the late seventies. In Ehrwald today is even a street named after him.
Expelled and persecuted
Karl Bühler: (1879-1963), psychologist and philosopher, teacher of Karl Popper, was appointed in the twenties from Dresden to Vienna University, where he with his wife Charlotte, inter alia, set important stimuli in the Gestalt and child psychology. From 1934 he was a corresponding member of the Academy of Sciences. 1938 Buhler lost on "racial" grounds his professorship, was imprisoned, escaped with his wife in the United States. In October 1940, he was expelled from the Academy of Sciences.
Victor Franz Hess (1883-1964), born in Styria, working as a physicist at the famous Institute for Radium Research of the Academy - the first to explore the radioactivity worldwide. Hess was awarded the 1936 Nobel Prize in Physics for the of him in 1912 in Vienna discovered cosmic radiation. Professorships at several universities in Austria (he initiated the station Hafelekar, Innsbruck), cooperation in the construction of the Radium Corporation in the United States, 1938 loss of professor in Graz, imprisonment and exile with his Jewish wife to the USA. Corresponding member of the Academy since 1933, exclusion from the Academy in 1940.
Stefan Meyer (1872-1949), born in Vienna, Ludwig Boltzmann's assistant at the Physics Institute of the University of Vienna and later professor here, directed the Academy-Institute for Radium Research. After the "Anschluss" of "racial" reasons persecuted, survived retreated in Bad Ischl. Member of the Academy since 1921, declared himself his resignation in late 1938, and so he forestalled his exclusion.
Erwin Schrödinger: (1887-1961), Vienna, taught theoretical physics at Jena, Zurich, Berlin, 1933 Nobel Laureate in Physics. In the same year emigrated to England. From 1936 professor in Graz, in 1938 flight to Ireland. Member of the Academy of Sciences in 1928, 1940 excluded. He was taken in 1945 again .
Nazi careers
Victor Christian: (1885-1963), member of the NSDAP and SS -Hauptsturmführer. The Viennese philologist in 1938 was dean at the University of Vienna and head of the SS Research Centre "Ancestral Heritage" in 1939, the Academy elected him as a full member. In 1945 he was one of four with Nazi heavily burdened whose membership was declared "extinct" than five years later resumption.
Fritz Knoll: (1883-1981), the Styrian-born was a botanist, a German National, emerged as "Illegal" desolate agitating at the University of Vienna in leather boots and black riding pants on, the secret police recorded 1937 in Knolls Institute reign a "provocative Nazi majority". After the "Anschluss" of Austria in March 1938, he was Acting Rector of the University and immediately launched the "wild expulsions" (historian Gerhard Botz) until the end of April 1938 250 teachers were removed of "racial" or political reasons. At the same time, "Your Magnificence" Knoll end of March was politely asked by the Presidium of the Academy of Sciences", ... to take over the interests of the Nazi Party" in the academy. The following year, Academy President Srbik declared himself Nazi officer, Knoll received the honor of full membership. 1945, this was listed as "extinct". Three years later, Knoll was resumed, the Academy president wrote to him". It will be my pleasure to welcome you at the next meeting again". At the University the ex-rector further had ban on entering the house, at the Academy of Sciences, should he ascend the late fifties to the Secretary General. The Republic honored Knoll, who had once proudly proclaimed", the Jew is gone from our science and indeed for all times", with the Cross of Honor for Science and Art, First Class, the academy thanked itself with the medal "Bene Merito".
Oswald Menghin: (1888-1973) was born in Merano, prehistory at the University of Vienna, mid thirties Rector and active in the integration of "Illegal" in the corporate state. Member of the NSDAP in 1938 as minister of education responsible for political and "racial" cleansing of the universities. 1945, the "first List of war criminals", U.S. internment, then escape to Argentina. Membership in the Academy were suspended in 1945, resumed in 1959.
Josef Nadler: (1884-1963), German scholar from Bohemia, appointed with his literary history of the German estates to professor, since 1934 regular Academy member. NSDAP-party member; in National Socialism director of Germanic Languages at the University of Vienna. 1945 was banned from teaching at the University of Vienna, his academy membership were suspended, reactivated from 1948.
Gustav Ortner: (1900-1984), physicist, born in Styria, "Illegal", took over in 1938 the famous Institute for Radium Research of the Academy. Ortner 1945 was seized by the University of Vienna with teaching ban, put his academy affiliation dormant and reactivated in 1948. Ortner 1960 was a professor at the Vienna University of Technology, 1961, he was Head of the Atomic Institute of the Austrian Universities.
www.profil.at/articles/1306/560/352237/die-ns-geschichte-...
. . . this is not in a zoo - it is wildlife! One hit with their giant claws and you are damaged! Luckily they are not aggressive . . .
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The Komodo dragon (Varanus komodoensis), also known as the Komodo monitor, is a large species of lizard found in the Indonesian islands of Komodo, Rinca, Flores, Gili Motang, and Padar. A member of the monitor lizard family Varanidae, it is the largest living species of lizard, growing to a maximum length of 3 metres in rare cases and weighing up to approximately 70 kilograms.
Their unusually large size has been attributed to island gigantism, since no other carnivorous animals fill the niche on the islands where they live. However, recent research suggests the large size of Komodo dragons may be better understood as representative of a relict population of very large varanid lizards that once lived across Indonesia and Australia, most of which, along with other megafauna, died out after the Pleistocene. Fossils very similar to V. komodoensis have been found in Australia dating to greater than 3.8 million years ago, and its body size remained stable on Flores, one of the handful of Indonesian islands where it is currently found, over the last 900,000 years, "a time marked by major faunal turnovers, extinction of the island's megafauna, and the arrival of early hominids by 880 ka [kiloannums]."
As a result of their size, these lizards dominate the ecosystems in which they live. Komodo dragons hunt and ambush prey including invertebrates, birds, and mammals. It has been claimed that they have a venomous bite; there are two glands in the lower jaw which secrete several toxic proteins. The biological significance of these proteins is disputed, but the glands have been shown to secrete an anticoagulant. Komodo dragon group behaviour in hunting is exceptional in the reptile world. The diet of big Komodo dragons mainly consists of deer, though they also eat considerable amounts of carrion. Komodo dragons also occasionally attack humans in the area of West Manggarai Regency where they live in Indonesia.
Mating begins between May and August, and the eggs are laid in September. About 20 eggs are deposited in abandoned megapode nests or in a self-dug nesting hole. The eggs are incubated for seven to eight months, hatching in April, when insects are most plentiful. Young Komodo dragons are vulnerable and therefore dwell in trees, safe from predators and cannibalistic adults. They take 8 to 9 years to mature, and are estimated to live up to 30 years.
Komodo dragons were first recorded by Western scientists in 1910. Their large size and fearsome reputation make them popular zoo exhibits. In the wild, their range has contracted due to human activities, and they are listed as vulnerable by the IUCN. They are protected under Indonesian law, and a national park, Komodo National Park, was founded to aid protection efforts.
ETYMOLOGY
The Komodo dragon is also known as the Komodo monitor or the Komodo Island monitor in scientific literature, although this is not very common. To the natives of Komodo Island, it is referred to as ora, buaya darat (land crocodile), or biawak raksasa (giant monitor).
EVOLUTIONARY HISTORY
The evolutionary development of the Komodo dragon started with the Varanus genus, which originated in Asia about 40 million years ago and migrated to Australia. Around 15 million years ago, a collision between Australia and Southeast Asia allowed the varanids to move into what is now the Indonesian archipelago, extending their range as far east as the island of Timor. The Komodo dragon was believed to have differentiated from its Australian ancestors 4 million years ago. However, recent fossil evidence from Queensland suggests the Komodo dragon evolved in Australia before spreading to Indonesia. Dramatic lowering of sea level during the last glacial period uncovered extensive stretches of continental shelf that the Komodo dragon colonized, becoming isolated in their present island range as sea levels rose afterwards.
DESCRIPTION
In the wild, an adult Komodo dragon usually weighs around 70 kg, although captive specimens often weigh more. According to the Guinness Book of World Records, an average adult male will weigh 79 to 91 kg and measure 2.59 m, while an average female will weigh 68 to 73 kg and measure 2.29 m. The largest verified wild specimen was 3.13 m long and weighed 166 kg, including undigested food. The Komodo dragon has a tail as long as its body, as well as about 60 frequently replaced, serrated teeth that can measure up to 2.5 cm in length. Its saliva is frequently blood-tinged, because its teeth are almost completely covered by gingival tissue that is naturally lacerated during feeding. This creates an ideal culture for the bacteria that live in its mouth. It also has a long, yellow, deeply forked tongue. Komodo dragon skin is reinforced by armoured scales, which contain tiny bones called osteoderms that function as a sort of natural chain-mail. This rugged hide makes Komodo dragon skin poorly suited for making into leather.
SENSES
As with other Varanids, Komodo dragons have only a single ear bone, the stapes, for transferring vibrations from the tympanic membrane to the cochlea. This arrangement means they are likely restricted to sounds in the 400 to 2,000 hertz range, compared to humans who hear between 20 and 20,000 hertz. It was formerly thought to be deaf when a study reported no agitation in wild Komodo dragons in response to whispers, raised voices, or shouts. This was disputed when London Zoological Garden employee Joan Proctor trained a captive specimen to come out to feed at the sound of her voice, even when she could not be seen.
The Komodo dragon can see objects as far away as 300 m, but because its retinas only contain cones, it is thought to have poor night vision. The Komodo dragon is able to see in color, but has poor visual discrimination of stationary objects.
The Komodo dragon uses its tongue to detect, taste, and smell stimuli, as with many other reptiles, with the vomeronasal sense using the Jacobson's organ, rather than using the nostrils. With the help of a favorable wind and its habit of swinging its head from side to side as it walks, a Komodo dragon may be able to detect carrion from 4–9.5 km away. It only has a few taste buds in the back of its throat. Its scales, some of which are reinforced with bone, have sensory plaques connected to nerves to facilitate its sense of touch. The scales around the ears, lips, chin, and soles of the feet may have three or more sensory plaques.
BEHAVIOUR AND ECOLOGY
The Komodo dragon prefers hot and dry places, and typically lives in dry, open grassland, savanna, and tropical forest at low elevations. As an ectotherm, it is most active in the day, although it exhibits some nocturnal activity. Komodo dragons are solitary, coming together only to breed and eat. They are capable of running rapidly in brief sprints up to 20 km/h, diving up to 4.5 m, and climbing trees proficiently when young through use of their strong claws. To catch out-of-reach prey, the Komodo dragon may stand on its hind legs and use its tail as a support. As it matures, its claws are used primarily as weapons, as its great size makes climbing impractical.
For shelter, the Komodo dragon digs holes that can measure from 1–3 m wide with its powerful forelimbs and claws. Because of its large size and habit of sleeping in these burrows, it is able to conserve body heat throughout the night and minimize its basking period the morning after. The Komodo dragon hunts in the afternoon, but stays in the shade during the hottest part of the day. These special resting places, usually located on ridges with cool sea breezes, are marked with droppings and are cleared of vegetation. They serve as strategic locations from which to ambush deer.
DIET
Komodo dragons are carnivores. Although they eat mostly carrion, they will also ambush live prey with a stealthy approach. When suitable prey arrives near a dragon's ambush site, it will suddenly charge at the animal and go for the underside or the throat. It is able to locate its prey using its keen sense of smell, which can locate a dead or dying animal from a range of up to 9.5 km. Komodo dragons have been observed knocking down large pigs and deer with their strong tails.
Komodo dragons eat by tearing large chunks of flesh and swallowing them whole while holding the carcass down with their forelegs. For smaller prey up to the size of a goat, their loosely articulated jaws, flexible skulls, and expandable stomachs allow them to swallow prey whole. The vegetable contents of the stomach and intestines are typically avoided. Copious amounts of red saliva the Komodo dragons produce help to lubricate the food, but swallowing is still a long process (15–20 minutes to swallow a goat). A Komodo dragon may attempt to speed up the process by ramming the carcass against a tree to force it down its throat, sometimes ramming so forcefully, the tree is knocked down. To prevent itself from suffocating while swallowing, it breathes using a small tube under the tongue that connects to the lungs. After eating up to 80% of its body weight in one meal, it drags itself to a sunny location to speed digestion, as the food could rot and poison the dragon if left undigested for too long. Because of their slow metabolism, large dragons can survive on as little as 12 meals a year. After digestion, the Komodo dragon regurgitates a mass of horns, hair, and teeth known as the gastric pellet, which is covered in malodorous mucus. After regurgitating the gastric pellet, it rubs its face in the dirt or on bushes to get rid of the mucus, suggesting, like humans, it does not relish the scent of its own excretions.
The largest animals eat first, while the smaller ones follow a hierarchy. The largest male asserts his dominance and the smaller males show their submission by use of body language and rumbling hisses. Dragons of equal size may resort to "wrestling". Losers usually retreat, though they have been known to be killed and eaten by victors.
The Komodo dragon's diet is wide-ranging, and includes invertebrates, other reptiles (including smaller Komodo dragons), birds, bird eggs, small mammals, monkeys, wild boar, goats, deer, horses, and water buffalo. Young Komodos will eat insects, eggs, geckos, and small mammals. Occasionally, they consume humans and human corpses, digging up bodies from shallow graves. This habit of raiding graves caused the villagers of Komodo to move their graves from sandy to clay ground and pile rocks on top of them to deter the lizards. The Komodo dragon may have evolved to feed on the extinct dwarf elephant Stegodon that once lived on Flores, according to evolutionary biologist Jared Diamond.
The Komodo dragon drinks by sucking water into its mouth via buccal pumping (a process also used for respiration), lifting its head, and letting the water run down its throat.
SALIVA
Auffenberg described the Komodo dragon as having septic pathogens in its saliva (he described the saliva as "reddish and copious"), specifically the bacteria E. coli, Staphylococcus sp., Providencia sp., Proteus morgani, and P. mirabilis. He noted, while these pathogens can be found in the mouths of wild Komodo dragons, they disappear from the mouths of captive animals, due to cleaner diets and the use of antibiotics. This was verified by taking mucous samples from the external gum surfaces of the upper jaws of two freshly captured individuals. Saliva samples were analyzed by researchers at the University of Texas, who found 57 strains of bacteria growing in the mouths of three wild Komodo dragons, including Pasteurella multocida. The rapid growth of these bacteria was noted by Fredeking: "Normally it takes about three days for a sample of P. multocida to cover a Petri dish; ours took eight hours. We were very taken aback by how virulent these strains were". This study supported the observation that wounds inflicted by the Komodo dragon are often associated with sepsis and subsequent infections in prey animals. How the Komodo dragon is unaffected by these virulent bacteria remains a mystery.Research in 2013 suggested that the bacteria in the mouths of komodo dragons are ordinary and similar to those found in other carnivores. They actually have surprisingly good mouth hygiene. As Bryan Fry put it: "After they are done feeding, they will spend 10 to 15 minutes lip-licking and rubbing their head in the leaves to clean their mouth... Unlike people have been led to believe, they do not have chunks of rotting flesh from their meals on their teeth, cultivating bacteria." The observation of prey dying of sepsis would then be explained by the natural instinct of water buffalos, who are not native to the islands where the Komodo dragon lives, to run into water when attacked. The warm, feces filled water would then cause the infections. The study used samples from 16 captive dragons (10 adults and six neonates) from three U.S. zoos.
VENOM
In late 2005, researchers at the University of Melbourne speculated the perentie (Varanus giganteus), other species of monitors, and agamids may be somewhat venomous. The team believes the immediate effects of bites from these lizards were caused by mild envenomation. Bites on human digits by a lace monitor (V. varius), a Komodo dragon, and a spotted tree monitor (V. scalaris) all produced similar effects: rapid swelling, localized disruption of blood clotting, and shooting pain up to the elbow, with some symptoms lasting for several hours.
In 2009, the same researchers published further evidence demonstrating Komodo dragons possess a venomous bite. MRI scans of a preserved skull showed the presence of two glands in the lower jaw. The researchers extracted one of these glands from the head of a terminally ill specimen in the Singapore Zoological Gardens, and found it secreted several different toxic proteins. The known functions of these proteins include inhibition of blood clotting, lowering of blood pressure, muscle paralysis, and the induction of hypothermia, leading to shock and loss of consciousness in envenomated prey. As a result of the discovery, the previous theory that bacteria were responsible for the deaths of Komodo victims was disputed.
Kurt Schwenk, an evolutionary biologist at the University of Connecticut, finds the discovery of these glands intriguing, but considers most of the evidence for venom in the study to be "meaningless, irrelevant, incorrect or falsely misleading". Even if the lizards have venom-like proteins in their mouths, Schwenk argues, they may be using them for a different function, and he doubts venom is necessary to explain the effect of a Komodo dragon bite, arguing that shock and blood loss are the primary factors.
Other scientists such as Washington State University's Biologist Kenneth V. Kardong and Toxicologists Scott A. Weinstein and Tamara L. Smith, have stated that this allegation of venom glands "has had the effect of underestimating the variety of complex roles played by oral secretions in the biology of reptiles, produced a very narrow view of oral secretions and resulted in misinterpretation of reptilian evolution". According to these scientists "reptilian oral secretions contribute to many biological roles other than to quickly dispatch prey". These researchers concluded that, "Calling all in this clade venomous implies an overall potential danger that does not exist, misleads in the assessment of medical risks, and confuses the biological assessment of squamate biochemical systems".
REPRODUCTION
Mating occurs between May and August, with the eggs laid in September. During this period, males fight over females and territory by grappling with one another upon their hind legs, with the loser eventually being pinned to the ground. These males may vomit or defecate when preparing for the fight. The winner of the fight will then flick his long tongue at the female to gain information about her receptivity. Females are antagonistic and resist with their claws and teeth during the early phases of courtship. Therefore, the male must fully restrain the female during coitus to avoid being hurt. Other courtship displays include males rubbing their chins on the female, hard scratches to the back, and licking. Copulation occurs when the male inserts one of his hemipenes into the female's cloaca. Komodo dragons may be monogamous and form "pair bonds", a rare behavior for lizards. Female Komodos lay their eggs from August to September and may use several types of locality; in one study, 60% laid their eggs in the nests of orange-footed scrubfowl (a moundbuilder or megapode), 20% on ground level and 20% in hilly areas. The females make many camouflage nests/holes to prevent other dragons from eating the eggs. Clutches contain an average of 20 eggs, which have an incubation period of 7–8 months. Hatching is an exhausting effort for the neonates, which break out of their eggshells with an egg tooth that falls off soon after. After cutting themselves out, the hatchlings may lie in their eggshells for hours before starting to dig out of the nest. They are born quite defenseless and are vulnerable to predation. Sixteen youngsters from a single nest were on average 46.5 cm long and weighed 105.1 grams. Young Komodo dragons spend much of their first few years in trees, where they are relatively safe from predators, including cannibalistic adults, as juvenile dragons make up 10% of their diets. The habit of cannibalism may be advantageous in sustaining the large size of adults, as medium-sized prey on the islands is rare. When the young approach a kill, they roll around in fecal matter and rest in the intestines of eviscerated animals to deter these hungry adults. Komodo dragons take approximately three to five years to mature, and may live for up to 50 years.
PARTHENOGENESIS
A Komodo dragon at London Zoo named Sungai laid a clutch of eggs in late 2005 after being separated from male company for more than two years. Scientists initially assumed she had been able to store sperm from her earlier encounter with a male, an adaptation known as superfecundation. On 20 December 2006, it was reported that Flora, a captive Komodo dragon living in the Chester Zoo in England, was the second known Komodo dragon to have laid unfertilized eggs: she laid 11 eggs, and seven of them hatched, all of them male. Scientists at Liverpool University in England performed genetic tests on three eggs that collapsed after being moved to an incubator, and verified Flora had never been in physical contact with a male dragon. After Flora's eggs' condition had been discovered, testing showed Sungai's eggs were also produced without outside fertilization. On 31 January 2008, the Sedgwick County Zoo in Wichita, Kansas, became the first zoo in the Americas to document parthenogenesis in Komodo dragons. The zoo has two adult female Komodo dragons, one of which laid about 17 eggs on 19–20 May 2007. Only two eggs were incubated and hatched due to space issues; the first hatched on 31 January 2008, while the second hatched on 1 February. Both hatchlings were males.
Komodo dragons have the ZW chromosomal sex-determination system, as opposed to the mammalian XY system. Male progeny prove Flora's unfertilized eggs were haploid (n) and doubled their chromosomes later to become diploid (2n) (by being fertilized by a polar body, or by chromosome duplication without cell division), rather than by her laying diploid eggs by one of the meiosis reduction-divisions in her ovaries failing. When a female Komodo dragon (with ZW sex chromosomes) reproduces in this manner, she provides her progeny with only one chromosome from each of her pairs of chromosomes, including only one of her two sex chromosomes. This single set of chromosomes is duplicated in the egg, which develops parthenogenetically. Eggs receiving a Z chromosome become ZZ (male); those receiving a W chromosome become WW and fail to develop, meaning that only males are produced by parthenogenesis in this species.
It has been hypothesized that this reproductive adaptation allows a single female to enter an isolated ecological niche (such as an island) and by parthenogenesis produce male offspring, thereby establishing a sexually reproducing population (via reproduction with her offspring that can result in both male and female young). Despite the advantages of such an adaptation, zoos are cautioned that parthenogenesis may be detrimental to genetic diversity.
HISTORY
DISCOVERY BY THE WESTERN WORLD
Komodo dragons were first documented by Europeans in 1910, when rumors of a "land crocodile" reached Lieutenant van Steyn van Hensbroek of the Dutch colonial administration. Widespread notoriety came after 1912, when Peter Ouwens, the director of the Zoological Museum at Bogor, Java, published a paper on the topic after receiving a photo and a skin from the lieutenant, as well as two other specimens from a collector. The first two live Komodo dragons to arrive in Europe were exhibited in the Reptile House at London Zoo when it opened in 1927. Joan Beauchamp Procter made some of the earliest observations of these animals in captivity and she demonstrated the behaviour of one of these animals at a Scientific Meeting of the Zoological Society of London in 1928. The Komodo dragon was the driving factor for an expedition to Komodo Island by W. Douglas Burden in 1926. After returning with 12 preserved specimens and 2 live ones, this expedition provided the inspiration for the 1933 movie King Kong. It was also Burden who coined the common name "Komodo dragon." Three of his specimens were stuffed and are still on display in the American Museum of Natural History.
STUDIES
The Dutch, realizing the limited number of individuals in the wild, outlawed sport hunting and heavily limited the number of individuals taken for scientific study. Collecting expeditions ground to a halt with the occurrence of World War II, not resuming until the 1950s and 1960s, when studies examined the Komodo dragon's feeding behavior, reproduction, and body temperature. At around this time, an expedition was planned in which a long-term study of the Komodo dragon would be undertaken. This task was given to the Auffenberg family, who stayed on Komodo Island for 11 months in 1969. During their stay, Walter Auffenberg and his assistant Putra Sastrawan captured and tagged more than 50 Komodo dragons. The research from the Auffenberg expedition would prove to be enormously influential in raising Komodo dragons in captivity. Research after that of the Auffenberg family has shed more light on the nature of the Komodo dragon, with biologists such as Claudio Ciofi continuing to study the creatures.
CONSERVATION
The Komodo dragon is a vulnerable species and is on the IUCN Red List. There are approximately 4,000 to 5,000 living Komodo dragons in the wild. Their populations are restricted to the islands of Gili Motang (100), Gili Dasami (100), Rinca (1,300), Komodo (1,700), and Flores (perhaps 2,000). However, there are concerns that there may presently be only 350 breeding females. To address these concerns, the Komodo National Park was founded in 1980 to protect Komodo dragon populations on islands including Komodo, Rinca, and Padar. Later, the Wae Wuul and Wolo Tado Reserves were opened on Flores to aid with Komodo dragon conservation.
Komodo dragons avoid encounters with humans. Juveniles are very shy and will flee quickly into a hideout if a human comes closer than about 100 metres. Older animals will also retreat from humans from a shorter distance away. If cornered, they will react aggressively by gaping their mouth, hissing, and swinging their tail. If they are disturbed further, they may start an attack and bite. Although there are anecdotes of unprovoked Komodo dragons attacking or preying on humans, most of these reports are either not reputable or caused by defensive bites. Only a very few cases are truly the result of unprovoked attacks by abnormal individuals, which lost their fear towards humans.
Volcanic activity, earthquakes, loss of habitat, fire, loss of prey due to poaching, tourism, and illegal poaching of the dragons themselves have all contributed to the vulnerable status of the Komodo dragon. Under Appendix I of CITES (the Convention on International Trade in Endangered Species), commercial trade of skins or specimens is illegal.
On Padar, a former population of the Komodo dragon became extinct, of which the last individuals were seen in 1975. It is widely assumed that the Komodo dragon died out on Padar after a strong decline of the populations of large ungulate prey, for which poaching was most likely responsible.
IN CAPTIVITY
Komodo dragons have long been great zoo attractions, where their size and reputation make them popular exhibits. They are, however, rare in zoos because they are susceptible to infection and parasitic disease if captured from the wild, and do not readily reproduce. As of May 2009, there were 13 European, 2 African, 35 North American, 1 Singaporean, and 2 Australian institutions that kept Komodo dragons.
The first Komodo dragons were displayed at London Zoo in 1927. A Komodo dragon was exhibited in 1934 at the National Zoo in Washington, D.C., but it lived for only two years. More attempts to exhibit Komodo dragons were made, but the lifespan of these animals was very short, averaging five years in the National Zoological Park. Studies done by Walter Auffenberg, which were documented in his book The Behavioral Ecology of the Komodo Monitor, eventually allowed for more successful managing and reproducing of the dragons in captivity.
A variety of behaviors have been observed from captive specimens. Most individuals are relatively tame within a short time, and are capable of recognizing individual humans and discriminating between familiar keepers. Komodo dragons have also been observed to engage in play with a variety of objects, including shovels, cans, plastic rings, and shoes. This behavior does not seem to be "food-motivated predatory behavior".
Even seemingly docile dragons may become unpredictably aggressive, especially when the animal's territory is invaded by someone unfamiliar. In June 2001, a Komodo dragon seriously injured Phil Bronstein, the then husband of actress Sharon Stone, when he entered its enclosure at the Los Angeles Zoo after being invited in by its keeper. Bronstein was bitten on his bare foot, as the keeper had told him to take off his white shoes and socks, which the keeper stated could potentially excite the Komodo dragon as they were the same color as the white rats the zoo fed the dragon. Although he escaped, Bronstein needed to have several tendons in his foot reattached surgically.
IN POPULARE CULTURE
Komodo dragons are used as a main theme in Komodo (1999), Curse of the Komodo (2004) and Komodo vs. Cobra (2005).
The comedy team of Bob and Ray performed a popular sketch entitled "The Komodo Dragon Expert."
The plot of the 1990 film, The Freshman, involves a university freshman, an aging mobster and a Komodo dragon.
In the 2012 James Bond film Skyfall, one of the Chinese henchmen in a casino that Bond visits in Macau is overtaken, dragged off and presumably killed by a Komodo dragon.
WIKIPEDIA
City Rock Festival Sept 17th 1977
Hosted By John Peel
The Damned (never played see below)
Eddie And The Hot Rods
Doctors Of Madness
Lew Lewis Band
Chelsea
Slaughter And The Dogs
Asward
Fruit Eating Bears
John Cooper Clarke
Glory
Solid Waste
tickets £3.00 advance or £3.50p on the gate.
City rock, the first ever punk festival in September 1977 and hosted by John Peel, but unfortunately things did not go to plan. Bob Mardon promoter who attempted to save Chelmsford City Football Club and make it as a big time promoter found his show ending in shambles. Only 1500 young punks turned up for the event on a perfect sunny September day, in fact only 500 tickets had been sold in advance of the show.
Promoter Bob Mardon an ex-college dance organiser announced after coming out of hiding that he was broke with personal debt of £14.000. Now in 1977 that was a lot of money with the new Ford Capri selling at £3000 and a 3 bedroom house at about £10.000, average wage £78.00 per week.
First Punk Rock Show Ever
The day before the show local newspapers report and speculate on the event reporting a mass security operation in the town to deal with the 15000 punks expected all with a reputation of anti social behaviour. A spokesman from the event said “we have enough bouncers to handle anything unless it turns into a riot, inside the ground there will be 90 bouncers and seven patrol dogs while police will monitor the situation outside the stadium”
A late publicity campain was launched with 3500 posters splashed around centrel London. Mardon was now under exstream pressure as builders demanded cash for alteration work at the football ground but remained posative about the show expecting a late rush on tickets. Asked how many people would attend he said "we don't know what will happen, it's like going to play a football match without knowing if we will win. we hope we can"
Martin Havelin local record shop owner and board member at CCFC is also involved and was hoping to raise £5000 for the football club. It was reported after that he had in fact lost £7000 of his own money.
Despite only 1500 punks and music fans turning up, the show went on. Comparing John Peel introduced the artist onto the stage. I was at the festival, I had looked forward to the event ever since its announcement. I was a part time punk, as if I had gone to work looking anything remotely like a punk you would have been sent home or sacked. So before a punk gig I would spray my hair sliver, gel and spike it up. I had an old Baddow Comprehensive School blazer that was ripped with chains hanging, A swastika badge pinned on, old ripped drain pipe jeans with anti social graffiti on, with silver DM's and anything I could wear that would disgust people.
The Jam and Generation X pull out of the show due to poor ticket sales and the head-liner's are rapidly replaced by Barry Master's band from Southend On Sea “Eddie and The Hot Rods” .
Things backstage at the show soon started to turn sour as angry bouncers demanded payment from Mardon who had locked himself into the his office at the ground. News got out on Anglia TV that stewards had left the site and anyone could now get get in for nothing, this did attract a few more into the stadium. Some friends of mine the Harrison family been Sue, John and Mark came along after hearing the TV report and filled us in on the media reports. But Punks in the ground were now getting angry as news spread that the show may be cancelled, John Peel appealed for calm but was pelted with bottles as the punks became increasingly mad. Plastic bags full of urine were also thrown onto the stage, with one band "Asward" been pelted of stage, Peel said "one more can thrown and the band will walk off and immediately they were pelted bt many cans.
Despite this all the bands on the bill above played apart from the Damned who refused to play unless they were paid. (they felt gilty after and returned to the Chancellor Hall some weeks later and played for free.) As Richard Strange played with his band Doctors Of Madness one dis crumpled scaffolder who was not going to be paid started to dismantle the stage during the performance this continued when Eddie and The Hot Rods closed the festival.
As Punks enjoy the music my biggest fears for the festival had become a reality as it was turning into a major flop. I had talked at length at the time with fellow punk mates and we felt that the band to have filled that stadium at the time would have been the Sex Pistols. In hindsight its easy to look back but here is my pefect line up for 1977 The Sex Pistols, The Clash, The Jam, Sham 69, X Ray Spex, Generation X, Buzzcocks, Sioxsie And The Banshees, The Adverts.
Maurice Hyde
Duncan Egleton Looks Back At The Chelmsford Punk Festival 1977 & The Damned / 999 Free Chancellor Hall Gig
I have a bit of a confession to make; I never went to this one. I did have a good reason though, a week before the festival we were out celebrating with one of the lads I went to school withs, 19th birthday. Gary Cove. We had a night out at Chelmsford’s only night club at the time, Deejays. If you remember it, it was at a time when everything shut at 11. I can even recall that the closing times for pubs used to be 10.30 during the week and 11 at the weekend and I think that Sundays used to be 10. In the summer it got better as the weekdays changed to 11. Anyway Deejays used to be quite a scary place, a hangout for the Melbourne and Boarded Barns lads, all a little bit older than us with fearsome reputations. They always played the Feelgood classic “Back in the night” there and to get the late licence they had to sell Chicken and Chips in a basket. That night I had shitloads of beer (and chicken and chips) and was so pissed I did not remember a thing until I awoke in hospital the next day. My leg was in a full plaster and was broken. Apparently while walking home along Parkway where the Kings Head meadow used to be (now Tesco home and wear), I tried to be a matador with a passing motorbike and came of worse. I can not remember a thing but my mates thought I had killed the motorbiker as he was screaming and rolling about in agony, so they tried to carry me off away from any Police investigation. The biker had a couple of grazes and I had a broken leg which kept me off work for 6 months. The motorbike hit the railings of the meadow and put a big dent into them. Luckily for me my dad had an insurance which covered all of costs. The thieving bastards from the council even charged for the railings. I wouldn’t have minded but that dent was there until the railings were taken away when they built on there several years later.
I was absolutley gutted that I couldn’t go as it’s not everyday that your town hosts a national festival which was going to be so well attended to put the town well on the map. I can remember the excitement and anticipation of the upcoming event. A new bridge over the River Can had to be built ( see image click to enlarge), the local papers were full of the prospect of the invaiding filth that was to come. Anyway the rest is history, a flop. Typical Chelmsford. I felt sorry for the people involved, Martin Haviland; I think he used to own a real cool record shop in New London Rd, Ecstasy Records. This was a proper record shop where you could listen to anything you wanted to on headphones. That’s if you could get a pair due to all the old hippies in there, who never seemed to do or be anywhere else. The festival was all that was wrong with Chelmsford at the time, it was never supported and seen as a benifit for the town. Much like the Chelmsford Spectacular, the council gave up on that, when it made a loss, seeming to worry more about a handfull of people who take their dogs for a walk than the majority of people. This was a great family weekend now sadly gone. How long was it before Chelmsford got more night clubs other than Deejays? There are now a host of clubs and bars (sadly too late for me) which youngsters come from miles to go to for a night out, who reckon Chelmsford is a great place to live.
It’s a shame as I was only housebound for about 2 weeks but the festival was just the week after. I did get to see the Damned at the free gig at (90p to cover hall cost's, see ticket) the Chancellor. Trying to get up
those stairs with a plaster on was hard work. A few of my mates went on an emergency rush to London to stick up posters around the capital the night before the City Punk festival to try to drum up support. I know that one of them has a few in his loft still. A nice piece of local history. If I had of been there, it would have been the Damned and Slaughter and the dogs that I would have like too seen. Nowadays it would be Lew Lewis and the Rods.
A good festival lineup for those times would be Patti Smith Band, The Jam, The Pistols, Dr Feelgood, the Clash, Penetration, 999, Iggy Pop and I would have loved to have seen handsome Dick Manitoba with the Dictators.
I broke my wrist the year after playing football luckilly nothing since then.
Duncan
King Long's reputation had been severely tarnished by 2014, so only a handful of their products appeared in service at that time. BX14 KOJ was registered by the dealer, but did not find an owner until 18 months later, when Timewells traded in a 2008 example for it. This ran in white for a few months, before receiving this new grey-based scheme, which improves its appearance greatly.
Readers may not realise that Timewells is the oldest-established operator remaining in the Liverpool area, having started up in 1961. Strangely, the next-oldest operator also hails from Maghull, that being Kevin Reilly's Maghull Coaches, started in 1970.
La mauvaise reputation / George Brassens
Au village, sans prétention,
J'ai mauvaise réputation.
Que je me démène ou que je reste coi
Je passe pour un je-ne-sais-quoi!
Je ne fait pourtant de tort à personne
En suivant mon chemin de petit bonhomme.
Mais les braves gens n'aiment pas que
L'on suive une autre route qu'eux,
Non les braves gens n'aiment pas que
L'on suive une autre route qu'eux,
Tout le monde médit de moi,
Sauf les muets, ça va de soi.
Le jour du Quatorze Juillet
Je reste dans mon lit douillet.
La musique qui marche au pas,
Cela ne me regarde pas.
Je ne fais pourtant de tort à personne,
En n'écoutant pas le clairon qui sonne.
Mais les braves gens n'aiment pas que
L'on suive une autre route qu'eux,
Non les braves gens n'aiment pas que
L'on suive une autre route qu'eux,
Tout le monde me montre du doigt
Sauf les manchots, ça va de soi.
Quand je croise un voleur malchanceux,
Poursuivi par un cul-terreux;
Je lance la patte et pourquoi le taire,
Le cul-terreux se retrouve par terre
Je ne fait pourtant de tort à personne,
En laissant courir les voleurs de pommes.
Mais les braves gens n'aiment pas que
L'on suive une autre route qu'eux,
Non les braves gens n'aiment pas que
L'on suive une autre route qu'eux,
Tout le monde se rue sur moi,
Sauf les culs-de-jatte, ça va de soi.
Pas besoin d'être Jérémie,
Pour deviner le sort qui m'est promis,
S'ils trouvent une corde à leur goût,
Ils me la passeront au cou,
Je ne fait pourtant de tort à personne,
En suivant les chemins qui ne mènent pas à Rome,
Mais les braves gens n'aiment pas que
L'on suive une autre route qu'eux,
Non les braves gens n'aiment pas que
L'on suive une autre route qu'eux,
Tout le monde viendra me voir pendu,
Sauf les aveugles, bien entendu.
George Brassens
La mala reputacion / Versió castellana de Paco Ibañez
En mi pueblo sin pretensión
Tengo mala reputación,
Haga lo que haga es igual
Todo lo consideran mal,
Yo no pienso pues hacer ningún daño
Queriendo vivir fuera del rebaño;
No, a la gente no gusta que
Uno tenga su propia fe
No, a la gente no gusta que
Uno tenga su propia fe
Todos todos me miran mal
Salvo los ciegos es natural.
Cuando la fiesta nacional
Yo me quedo en la cama igual,
Que la música militar
Nunca me pudo levantar.
En el mundo pues no hay mayor pecado
Que el de no seguir al abanderado
Y a la gente no gusta que
Uno tenga su propia fe
Y a la gente no gusta que
Uno tenga su propia fe
Todos me muestran con el dedo
Salvo los mancos, quiero y no puedo.
Si en la calle corre un ladrón
Y a la zaga va un ricachón
Zancadilla doy al señor
Y he aplastado el perseguidor
Eso sí que sí que será una lata
Siempre tengo yo que meter la pata
Y a la gente no gusta que
Uno tenga su propia fe
Y a la gente no gusta que
Uno tenga su propia fe
Tras de mí todos a correr
Salvo los cojos, es de creer.
Ya sé con mucha precisión
Como acabará la función
No les falta más que el garrote
Pa' matarme como un coyote
A pesar de que no arme ningún lío
Con que no va a Roma el camino mío
Que a le gente no gusta que
Uno tenga su propia fe
Que a le gente no gusta que
Uno tenga su propia fe
Tras de mí todos a ladrar
Salvo los mudos es de pensar.
VARIANTE DU DERNIER COUPLET:
No hace falta saber latín
Yo ya se cual será mi fin,
En el pueblo se empieza a oir,
Muerte, muerte al villano vil,
Yo no pienso pues armar ningún lío
Con que no va a Roma el camino mío,
No a la gente no gusta que
Uno tenga su propia fe
No a la gente no gusta que
Uno tenga su propia fe
Todos vendrán a verme ahorcar,
Salvo los ciegos, es natural.
George Brassens
The 'Reputation Complex' is a moving combination of various factors, components and drivers that are linked in a close and complicated way. This combination brings with it, for all organizations, equal risks and opportunities – the first to be managed and the second to be exploited in the right manner.
MSLGROUP's Chief Strategy Officer Pascal Beucler shares his thoughts on the fast transformation of reputation management and what it means for our clients and for us.
Download the full deck from: www.scribd.com/doc/245373381/The-Reputation-Complex-Navig...
The 'Reputation Complex' is a moving combination of various factors, components and drivers that are linked in a close and complicated way. This combination brings with it, for all organizations, equal risks and opportunities – the first to be managed and the second to be exploited in the right manner.
MSLGROUP's Chief Strategy Officer Pascal Beucler shares his thoughts on the fast transformation of reputation management and what it means for our clients and for us.
This is a photograph from the 15th annual Daingean Festival 5KM Road Race and Fun Run held in Daingean, Co. Offaly, on Friday 1st August 2014 at 19:30. The race is held annually on the Friday before the August bank holiday weekend and over the years has built a solid reputation as a challenging but fair 5KM. Several former olympians have set course record times on the course as well as personal bests for many other runners over the years. This is the second year the course changed from it's traditional 4 laps of Daingean village.
The race also benefits from the fantastic support of athletes from the running clubs of Offaly, Laois, Westmeath, and beyond.
All of this year's photographs are available on our Flickr photostream at www.flickr.com/photos/peterm7/sets/72157646095125104/
Congratulations to all of the organising committee, those from Tullamore Harriers and Naomh Mhuire AC who assisted with race organisation, and the local community who come out in strength to offer support and encouragement to the runners. The race marks one of the first events in the annual Daingean Music and Holiday Festival. The Daingean 5KM road race is an example of a small local race which year-in year-out attracts a quality field for all categories whilst also providing a great opportunity for those new to running to sample a race experience. There was a very impressive selection of refreshments provided for participants in the village hall afterwards. There was over 170 participants in the race tonight.
Reading on a Smartphone or tablet? Don't forget to scroll down further to read more about this race and see important Internet links to other information about the race! You can also find out how to access and download these photographs.
Some Useful Links
Daingean Homecoming Festival Internet Homepage: thedaingeanfestival.com/home.htm
Tullamore Harries AC Facebook: www.facebook.com/tullamore.harriers?fref=ts
Naomh Mhuire AC Daingean Facebook Page: www.facebook.com/naomh.mhuireac.5?ref=ts&fref=ts
Daingean village - village hall location: goo.gl/maps/BIR2K
Wikipedia Page on Daingean town: en.wikipedia.org/wiki/Daingean
Our Flickr Collection from Daingean 5KM 2013 www.flickr.com/photos/peterm7/sets/72157634904215018/
Our Flickr Collection from Daingean 5KM 2012 (www.flickr.com/photos/peterm7/sets/72157630889433204/)
Our Flickr Collection from Daingean 5KM 2011 (www.flickr.com/photos/peterm7/sets/72157627186400823/)
Our Flickr Collection from Daingean 5KM 2010 (www.flickr.com/photos/peterm7/sets/72157624493356493/)
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Yes - of course you can! Flickr provides several ways to share this and other photographs in this Flickr set. You can share to: email, Facebook, Pinterest, Twitter, Tumblr, LiveJournal, and Wordpress and Blogger blog sites. Your mobile, tablet, or desktop device will also offer you several different options for sharing this photo page on your social media outlets.
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Many people offer payment for our photographs. As stated above we do not charge for these photographs. We take these photographs as our contribution to the running community in Ireland. If you feel that the photograph(s) you request are good enough that you would consider paying for their purchase from other photographic providers or in other circumstances we would suggest that you can provide a donation to any of the great charities in Ireland who do work for Cancer Care or Cancer Research in Ireland.
We use Creative Commons Licensing for these photographs
We use the Creative Commons Attribution-ShareAlike License for all our photographs here in this photograph set. What does this mean in reality?
The explaination is very simple.
Attribution- anyone using our photographs gives us an appropriate credit for it. This ensures that people aren't taking our photographs and passing them off as their own. This usually just mean putting a link to our photographs somewhere on your website, blog, or Facebook where other people can see it.
ShareAlike – anyone can use these photographs, and make changes if they like, or incorporate them into a bigger project, but they must make those changes available back to the community under the same terms.
Creative Commons aims to encourage creative sharing. See some examples of Creative Commons photographs on Flickr: www.flickr.com/creativecommons/
I ran in the race - but my photograph doesn't appear here in your Flickr set! What gives?
As mentioned above we take these photographs as a hobby and as a voluntary contribution to the running community in Ireland. Very often we have actually ran in the same race and then switched to photographer mode after we finished the race. Consequently, we feel that we have no obligations to capture a photograph of every participant in the race. However, we do try our very best to capture as many participants as possible. But this is sometimes not possible for a variety of reasons:
►You were hidden behind another participant as you passed our camera
►Weather or lighting conditions meant that we had some photographs with blurry content which we did not upload to our Flickr set
►There were too many people - some races attract thousands of participants and as amateur photographs we cannot hope to capture photographs of everyone
►We simply missed you - sorry about that - we did our best!
You can email us petermooney78 AT gmail DOT com to enquire if we have a photograph of you which didn't make the final Flickr selection for the race. But we cannot promise that there will be photograph there. As alternatives we advise you to contact the race organisers to enquire if there were (1) other photographs taking photographs at the race event or if (2) there were professional commercial sports photographers taking photographs which might have some photographs of you available for purchase. You might find some links for further information above.
Don't like your photograph here?
That's OK! We understand!
If, for any reason, you are not happy or comfortable with your picture appearing here in this photoset on Flickr then please email us at petermooney78 AT gmail DOT com and we will remove it as soon as possible. We give careful consideration to each photograph before uploading.
I want to tell people about these great photographs!
Great! Thank you! The best link to spread the word around is probably http://www.flickr.com/peterm7/sets